Catholic Book of Prayers: Popular Catholic Prayers Arranged for Everyday Use

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The Third Hour (9:00a.m.) Dedicated to the Holy Spirit. Symbolizes Eve's original tasting the forbidden fruit and eventual liberation from condemnation through Jesus Christ. The service has a profound penitential meaning. The traditional structure of Matins and Evensong in most Anglican prayer books reflects the intention by the reforming Archbishop of Canterbury, Thomas Cranmer, to return to the office's older roots as the daily prayer of parish churches. For this purpose, he followed some German Lutheran liturgies in eliminating the lesser hours and conflating the medieval offices of Matins and Lauds, while incorporating the canticles associated with each: the Benedictus and Te Deum. Similarly, Evening Prayer, also derived from German Lutheran liturgies, incorporated both the Magnificat from Vespers and the Nunc Dimittis from Compline. In Cranmer's adaptation of preceding Lutheran forms, each canticle was preceded by a reading from scripture. For the sake of simplicity, Cranmer also eliminated responsories and antiphons, although these have been restored in many contemporary Anglican prayer books. Since his time, every edition of the Book of Common Prayer has included the complete psalter, usually arranged to be read over the course of a month. One distinctive contribution of Anglican worship is a broad repertory of Anglican Chant settings for the psalms and canticles. Sacrosanctum Concilium Art 91. So that it may really be possible in practice to observe the course of the hours proposed in Art. 89, the psalms are no longer to be distributed throughout one week, but through some longer period of time.

A renewal in the Daily Office took place in the nineteenth century as a part of the confessional revival among Lutherans, particularly as a result of the work of such figures as Johann Konrad Wilhelm Löhe. Among English-speaking Lutherans in North America, this influence helped give rise to traditional forms of Matins and Vespers, based on sixteenth century Lutheran precedents, found in the Common Service of 1888, which were then included in English-language Lutheran hymnals in America prior to the 1970s. In 1969, the Worship Supplement of the Lutheran Church–Missouri Synod reintroduced the offices of Prime, Sext, and Compline, though only Compline was retained in subsequent hymnals.

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The usage in Oriental Orthodox Churches, the Assyrian Church of the East, and their Eastern Catholic and Eastern Lutheran counterparts all differ from each other and from other rites. [ citation needed] Development [ edit ] Judaism and the early church [ edit ] The portions of each of the Gospels from the narration of the Resurrection through the end are divided into eleven readings which are read on successive Sundays at matins; there are hymns sung at Matins that correspond with that day's Matins Gospel.

Christ's midnight prayer in Gethsemane; a reminder to be ready for the Bridegroom coming at midnight and the Last Judgment The Midnight Office is seldom served in parishes churches except at the Paschal Vigil as the essential office wherein the burial shroud is removed from the tomb and carried to the altar. The major hours consist of the Matins (or Office of Readings), Lauds and Vespers. The character of Lauds is that of praise, of Vespers, that of thanksgiving. The Office of Readings has the character of reflection on the day that is past and preparing the soul for its passage to eternal life. In each office, the psalms and canticle are framed by antiphons. The main Common Worship book is called Common Worship: Services and Prayers for the Church of England. It was published in 2000 alongside Common Worship: President's Edition. These volumes contain the material for Sunday services, but unlike the ASB, contain no readings.

Sokolof, Archpriest Dimitrii (1899), Manual of the Orthodox Church's Divine Services, Jordanville, New York: Holy Trinity Monastery (published 2001), pp.132–136, ISBN 0-88465-067-7

Psalter ( Greek: Ψαλτήριον, Psalterion; Church Slavonic: Ѱалтырь/ Ѱалтирь, Psaltyr'/ Psaltir') – A book containing the 150 Psalms divided into Kathismata [a] together with the Biblical Canticles which are chanted at Matins. [b] The Psalter is used at Vespers and Matins, [c] and normally contains tables for determining which Kathismata are to be read at each service, depending upon the day of the week and the liturgical season of the year. The monastic rule drawn up by Benedict of Nursia ( c. 480 – c. 547) distinguishes between the seven daytime canonical hours of lauds (dawn), prime (sunrise), terce (mid-morning), sext (midday), none (mid-afternoon), Vespers (sunset), compline (retiring) and the nighttime canonical hour of vigil. It links the seven daytime offices with Psalm 118/119:164, "Seven times a day I praise you for your righteous rules"; [34] and the one nighttime office with Psalm 118/119:62, "At midnight I rise to praise you, because of your righteous rules", [35] [36] [37] The 1662 Book of Common Prayer [note 1] is an authorised liturgical book of the Church of England and other Anglican bodies around the world. In continuous print and regular use for over 360 years, the 1662 prayer book is the basis for numerous other editions of the Book of Common Prayer and other liturgical texts. Noted for both its devotional and literary quality, the 1662 prayer book has influenced the English language, with its use alongside the King James Version of the Bibl Menologion A collection of the lives of the saints and commentaries on the meaning of feasts for each day of the calendar year, also printed as 12 volumes, [note 4] appointed to be read at the meal in monasteries and, when there is an all-night vigil for a feast day, between Vespers and Matins.The West Syriac Rite, used in India and Syria by the Indian Orthodox and Syriac Orthodox (Jacobites), as well as Syriac Rite Catholics, is in its origin simply the old rite of Antioch in the Syriac language. The translation must have been made very early, evidently before the division in the church over Chalcedon, before the influence of Constantinople over the Antiochian Rite had begun. No doubt as soon as Christian communities arose in the rural areas of Syria the prayers which in the cities (Antioch, Jerusalem, etc.) were said in Greek, were, as a matter of course, translated into Syriac for common use.