liturgy of the hours.

EXAMINATION OF PRAYING THE HOURS

WITHIN SPIRITUAL FORMATION

“Evening, and morning, and at noon, will I pray and moan aloud; and he will hear my voice” (Psalm 55:17). This verse found in the book of Psalms is just one of a handful of verses which urge humans to seek God multiple times a day. The root of daily prayer finds itself grounded in Jewish culture, and thus the reason this theme of prayer is found woven throughout the Bible. As the early Christian church was birthed from Judaism, it is not surprising that daily prayers were established in similar ways as those of the Jewish tradition. Praying the hours, or in some traditions what is called “praying the offices,” still play an important, and remerging, role within the Christian faith. The concept and heart behind praying the hours remains the same, although the means and ways of practicing this tradition may change. To determine the ways in which praying the hours may shift given the nature of culture today, it is important to understand fully the history and origin behind the tradition of praying the hours.

History of Praying the Hours

Jewish tradition

The custom within the Jewish tradition is to pray three times a day: morning, afternoon and evening. The time of prayer in the afternoon occurred around 3pm when a sacrifice was offered in the Temple in Jerusalem. This schedule of prayer fit well in the economic state of the Roman Empire. A ring of a bell marked the beginning of the business day at 6am (first hour); at 9am the progress of the day was marked by another strike of the bell (terce or third hour); a lunch break was sounded at noon (sext or sixth hour); the 3pm bell marked the time for people to return to work (none or ninth hour); and the end of the commerce day was marked at 6pm (vespers or evening hour). In regards to the daily ringing of the bell Phyllis Tickle states: “Every part of daily life within Roman culture eventually came, to some greater or lesser extent, to be ordered by the ringing of the forum bells, including Jewish prayer and, by natural extension, Christian prayer as well.”[1] The importance of these different hours is uncovered in the book of Acts as Pentecost occurred during the third hour while the disciples were together praying. Peter’s vision of the clean and unclean animals occurred during the sixth hour, and Cornelius had his vision during the ninth hour of prayer (Acts 10). Not merely a coincidence, these specific hours are emphasized in the descriptive death of of Jesus on the cross. The crucifixion of Jesus occurred during the third hour (Mk. 15:25), which was followed by darkness from the sixth to the ninth hour (Mt 27:45), and the death of Jesus occurred in the ninth hour (Mt 27:46). The specific times of prayer became important times to remember the death of Jesus and fixed time of prayer became the norm for Christians. Throughout the New Testament prayer was an overriding theme. Boers argues that the call of Paul to pray “continually” and “without ceasing” is an admonition to Christians to observe the fixed hours of prayer. The New Jerusalem Bible translates Romans 12:2 as “faith in observing the rite of prayer” which is thought to be a reference to keeping the specific hours of prayer.[2]

Use of praying the hours within the early Church

The Desert Fathers in the third century were the first monastic community to pursue Paul’s urge to pray without ceasing (1 Th. 5:17). Saying the daily office was simply passed from one group of monks to another so that prayer to God would never cease.[3] The idea of fixed hours of prayer spanned both from the Western tradition to the Eastern tradition. Even today similarities in the concept of the daily offices are found within the Eastern and Western traditions. In the fourth century the norm was for the congregation to gather together for morning and evening times of prayer. At this time the psalms were organized into a communal prayer and used by various communities and individuals as a focus for these times of daily prayer. Individuals gathered together and a basic structure of this time of prayer was followed. These prayers remained focused on the Psalms and were applicable and engaging to the common person.[4] The established Rule organized by St. Benedict (480-540) emerges from the early undivided church in the fifth and sixth centuries.[5] This is why various traditions today (Protestants, Lutherans, Episcopalians, Catholics) all find a commonality within St. Benedicts Rule. This Rule, written by St. Benedict, was written for his fellow laymen in attempts to aid his fellow sojourners in making prayer the priority of their lives despite the external and internal busyness of life. The entire concept behind the Rule was the recognition that prayer and life were congruent. St. Benedict’s rule developed a system in which the entire Psalter was recited within one week.[6] The Benedictines emphasize the congruency between physical life and the spiritual life. Benedict stated that, “To pray is to work, to work is to pray” and thus the fixed-hours began to be known as, “The Divine Office.”[7]

While various changes have taken place in the details of the “Divine Office,” it is important to realize that the basic components and the underlying principles have remained the same. These principles encompass such concepts as the dedication to the work of praising God, the prayers of Christians constantly being lifted to God, the idea of the communion of saints across time and place, and the centrality of the book of Psalms within the daily office. Tickle also goes on to mention the importance of the fixed components within the office such as saying the prayer of Our Father, and the repletion of creeds and beliefs of the Church.[8]

Praying the Hours throughout the history of the Church

As noted earlier, the early Church held common and communal prayer in the morning and in the evening. Changes made in Vatican II focused on returning the Offices to this type of atmosphere; to the common lay person within the Church. The entire pattern of the Office was reorganized in such a way as to fit the schedule of the common person by making the most important hours the morning and evening prayer.[9] The entire emphasis within Vatican II was to reveal the importance of the Divine Office for the entire Church.

A community in France, referred to as simply the Taize, draws over 100,000 young adults throughout the year to join a group of brothers in experiencing a communal lifestyle. Common prayer is one driving force of this community as multiple prayer meetings are held a day. Brother Emile, a member of this community, states that young adults are drawn to this type of worship and experience of God, and ultimately these experiences will lead to students asking deeper questions concerning their faith. This is the ultimate desire of this community. Brother Emile bears witness to the fact that young people have grown bored with the passivity of worship within the church, and the common prayer experienced within this community awakens a deeper desire to grow in their Christian faith. “The liturgy is not a place to receive explanations on God or about God. Rather it is a place to encounter God.” As we look at how praying the hours and various liturgies fit within the church today, Brother Emile gentle asserts that there is a time for biblical explanations, but this is not the role of liturgy. The aim of the Taize community is to cause others to question and long for something deeper and greater within the Christian life. “One thing we hope for is that churches would be open to people’s thirst for contemplative prayer, a place where the heart can rest in God, where there is room for silence.” The Taize community offers many young adults this experience of entering into silence through the use of common prayer.[10]

Examination of different forms of praying the hours

Liturgy of the Hours, or ‘keeping the hours,’ The Divine Office, or ‘saying the offices,’ refer to the same idea of a fixed-hour of prayer. Often the name given to this specific discipline illuminates the origin of the tradition. “Liturgy of the Hours” is used by Roman Catholics; while “common prayer” is by Episcopalian or Anglicans. “The daily office” has its roots from Benedictine; while the “divine hours” is used within the Orthodox Church. While springing from different traditions, each of these disciplines are similar in content.

The term “office” finds its root in the Latin word officium, which combines opus (work) and facere (to do), resulting in the concept of duty or responsibility.

Specifics of praying the hours

The hour consists of a short prayer, a psalm, and also a reading from the Old or New Testament. Often the psalms are recited antiphonally. This is when one part of the audience states the beginning of the psalm, while the other half of the congregation responds with the next part of the psalm. As mentioned previous, it was not until Vatican II that the recitation of the Psalter expanded from one week to four weeks. Now, a majority of the 150 psalms used are spread across a four week period, so that if every hour is prayed for the entire four week period, all 150 psalms will be prayed through. The day is split into “major” and “minor” hours. The major hours include Lauds (morning prayer), Vespers (evening prayer), and Matins (Readings of the Office). The Minor Hours include: Prime, or first hour at 6am; Terce, or third hour at 9 am; Sext, or sixth hour at noon; and None, or the ninth hour at 3pm. Different denominations engage in the daily prayer differently, but the theme woven throughout all these practices is the inclusion of the psalms as a core part of the prayer.[11]

The specific, “Liturgy of the Hours,” as followed by the Roman Catholic Church, is highly structured with the format of the morning and evening prayer following the same basic format. The time begins with a hymn, which is followed by the reading of two shorter psalms or one long psalm which is read antiphonally. A passage from the Old or New Testament is read which is followed by a response. The response is sometimes scripture, but also can be liturgical poetry. Then a canticle is given which is from the book of Luke (Canticle of Zechariah) for morning, and in the evening is the Canticle of Mary. Following the canticles come intercessions which have been composed by the church. The Lord’s Prayer follows the Intercession, and then a prayer composed by the church concludes the hour of prayer. This specific structure depicts only one tradition, but as noted earlier across traditions specific components remain the same (such as the emphasis upon the psalms).

Benefits of observing the hours of prayers

One basic concept behind praying the hours is found in the simple analogy of a child learning to write. Often the child will simply copy the letters of another, and eventually will venture out to their own blank sheet of paper. However, that time copying the teachers leading is a vital part of the learning process. In the same way the Holy Spirit is the guide for the Christian as they learn to pray. Therefore, as one prays the Office they are merely copying the Spirit inspired words of another. As one begins to follow the lead of another they will feel more comfortable and capable to venture out on their own.

Along these same lines, John Brook points out in his book, The School of Prayer, that it is sometimes necessary to use the words of someone else when one is unable to articulate the inner desire and longings of their heart.[12] Ones vocabulary is increased as they engage daily in the Office. Not only is vocabulary increased, but also ones awareness of the work of God around them is enhanced. Often the words found within different prayers of the Office are taken directly from the book of Psalms. The book of Psalms contains poetic language which expresses the wide variety of emotions found in the human experience.

If one is dedicated to completing The Office daily, then naturally the structure and discipline will be established in the individual’s life. The day will be framed by prayer, and eventually will become habituated into everyday lifestyle. Arthur Paul Boers has written a book, The Rhythm of God’s Grace, which examines evening and morning prayer from a protestant perspective. He identifies the average prayer life of the weekly church goer as: ad-hoc, self-directed, disconnected subjective and based upon the individuals own initiative.[13] Boers remedy to these difficulties is for the engagement of Christians in daily prayers such as the ones described in previous sections. Within many protestant churches today the burden lies upon the individual to pray without ceasing (as described in 1 Thessalonians 5:16-17). Certain daily prayer books serve as an aid to grow in this discipline of praying daily.

Entering into The Divine Office, or Praying the Hours, also introduces one to the concept of community and experiencing the communal components of the Church. “My praying must not become so hidden and so secret that it becomes an entirely private affair, no longer supported by others and by the mutual learning which contact with other people brings.”[14] The Office is first and foremost a community prayer, but it can also be practiced alone, but still in community, as the same prayer offered in different locations is still common. After experiencing a community overseas which practiced common prayer, Arthur Boers states: “My mystification is a good reminder of one gift of fixed-hour prayer: Geographically, theologically, denominationally, and temperamentally diverse Christians can be united by it.”[15] Not only does it transcend geography, but it connects Christians throughout history and exemplifies the concept of the communion of Saints. Books of prayer include certain prayers which have been uttered by Saints throughout the ages. As our culture has grown increasingly individualistic, it is important to focus upon certain traditions which provide a broader focus and concept of solidarity amongst all individuals that share the same faith in God.[16]

Negative aspects of observing fixed hours of prayer

While learning about prayer is an important component in growing in relationship to God, it is not simply a lip service or an act of going through a specific regimen. Emilie Griffin states in her book, Simple Ways to Pray, that the real point of the Christian life “is developing an inner disposition: the continuing conversion and transformation of the heart.” (p.5). She continues to implore the reader to understand that prayer is simply opening oneself to God’s love, and this love will ultimately set our faith on fire.

Fixed hours of prayer are repetitive. Especially in our culture we crave new and creative things. However, repetition has benefits. Resistance or misunderstanding could be met when hearing certain phrases of scripture or different prayers. Because of the repetition, the resistance will continually be faced again and again. The misunderstanding one had could be due to life circumstances, and as one experiences a change in life situations different scriptures will become clearer in their meaning. Ultimately, repetition will deepen the meaning of the text and enable a greater understanding.[17] While repetitions can be beneficial, the monotony that an individual feels could be evident to something deeper occurring. “If our prayers have become vain repetitions, it is because our heart is not engaged.”[18] The inner workings of ones heart should be examined, and not simply ones feelings towards the specific prayer.

Examples of observance of fixed hours in the culture today

Does praying the hours look the same for those who live in today’s fast-paced culture? The American culture moves quickly, and every single moment is planned carefully and placed within a color coded scheme in a palm pilot (or iphone). In other cultures today, and in different times of history, the sound of church bells heard throughout the town served as a reminder for each passing hour, and thus served as a reminder for prayer. In response to these questions Emilie Griffen states that “prayer life should be designed to suit one’s own needs and tastes, and to fit more or less comfortably within other commitments.”[19] How can the ideas behind praying the hours be fit into our commitments? Does this defeat the purpose of praying the hours? Perhaps not, as noted earlier the key purposes behind praying the Offices or engaging in some form of common is prayer is: to establish structure within individual prayer life, to aid the prayer in accessing vocabulary to help them communicate their emotions, and to give the prayer a deeper sense of community. Thus, if these same purposes are maintained, the structure of specific prayer times could take a different form. A trilogy of prayer books have been organized by Phyllis Tickle. The seasons of the year have been divided into three distinct periods and for each day Tickle includes various components of the Office. Certain prayers, psalms and readings are included within the different hours in the day. Phyllis Tickle’s three books take the Benedictine rule of the fixed-hour of prayer and reworks them into a book of prayer accessible to those who desire to engage in the spiritual discipline of the fixed hour of prayer. Because of the fast paced lifestyle of the average American today, it is nearly impossible to find places of solitude in the middle of the day. However, this book helps one engage in prayer at a local park, over lunch at an eating establishment, or a break from work in a cubicle.

Benefits of fixed hour prayer within spiritual direction

Opening oneself up, and becoming aware of the work of the Spirit in ones life, is an important aspect within spiritual direction. The spiritual discipline of praying the hours is a way to intentionally structure space and time to listen to the Spirit’s movement within ones life. Like any discipline, it does not necessarily conclude with an encounter with God, but as the discipline continues the chances improve.[20] God is everywhere and in all places, but this does not discount the importance of setting aside special times and places to worship God. God may be everywhere and always the same, but the individual is not.[21] The liturgical forms provide a solid balance between repetition, but enough variety to lessen the tendency to simply go through the motions.[22]

Fixed prayers can also help an individual frame certain incidents in ones life in truth and understanding. Discipline results in freedom as it increases our ability to understand and respond to circumstances in life appropriately. “Ultimately, our prayers and disciplines are not for any purpose except that of deepening our relationship with God and our availability to God, the relationship that is at the heart of our lives’ meaning and that transforms all other relationships.”[23] Because the concept of praying the hours is rooted solidly throughout church history, those that follow these prayers have connectedness to the entire church and various seasons in life.[24]

Identification of resources to aid in observing fixed hour prayer

Before attempting to engage in the spiritual discipline of praying the hours, a few pointers should be adhered. The first is that one should have realistic expectations concerning praying the hours. It is simply not feasible to move from no fixed time of prayer to observing seven distinct times set aside for prayer. Realistic expectations need to be set. The book which you pick to help you begin praying with the Church is also vitally important. One should probably pick a book which fits most in line with their tradition.[25] A Presbyterian will find comfort in the Book of Common Prayer, while those from a stronger Catholic or Orthodox tradition will lean more towards The Liturgy of the Hours. Phyllis Tickle has produced a three volume set which has combined elements of The Liturgy of Hours into daily prayers for those in the church. Of these books Scot McKnight states in his book concerning praying with the Church:

We do not pray with the Church and The Divine Hours until we get some ecstatic blessing. I find that the scared rhythm centers my life, orders my day, enlarges my heart, reminds of of old truths, and provides me with words to express both what I feel and think as well as what is appropriate at this time of the year in the Church calendar (McKnight, 145).

The concept of praying the hours has a rich history and therefore it is wise for the Church to give attention to this traditional practice. While the means of this practice have changed throughout the generations the underlying concept has remained consistent. Through examination of the history of praying the hours, as well as exploration as to different ways in which this practice is observed, it is hoped that one will be challenged to engage in this discipline.

Bibliography

Boers, Arthur Paul. The Rhythm of God’s Grace. Brewster, MA: The Paraclete Press, 2003.

Boers, Arthur. “Drawn to the Mystery: A Conversation with Brother Emile of Communaute de Taize.” Reformed Worship: Resources for Planning and Leading Worship, 63 (March 2002): 39.

Bradshaw, Paul. “Whatever happened to Daily Prayer?” Worship. 64, no. 1 (January 1990), p. 19.

Brook, John. The School of Prayer: An Introduction to the Divine Office for All Christians. Collegeville, Minnesota: The Liturgical Press, 1992.

De Waal, Esther. Seeking God: The Way of St. Benedict. Collegeville, Minnesota: The Liturgical Press, 2001.

Guthrie, Suzanne. Praying the Hours. Boston: Cowley Publications, 2000.

Martin, James, Robert P Maloney, and Elizabeth Collier. “Contemporary Catholics on Traditional Devotions.” America. 17 (March 2003): 9-13.

McKnight, Scot. Praying with the Church: Following Jesus Daily, Hourly Today. Brewster, Massachusetts: Paraclete Press, 2006.

Taft, Robert. The Liturgy of the Hours in East and West: The Origins of the Divine Office and its Meaning for Today. 2^nd Revised Edition. Collegeville, Minnesota: The Liturgical Press, 1993.

Tickle, Phyllis. The Divine Hours: Prayers for Autumn and Wintertime. New York: Doubleday, 2000.

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[1] Phyllis Tickle, The Divine Hours Prayers for Autumn and Wintertime: (New York: Doubleday, 2000), viii.

[2] John Brook, The School of Prayer: An Introduction to the Divine Office for All Christians (Collegeville, MN: Liturgical Press, 1992), p.9.

[3] Tickle, (ix).

[4] Arthur Paul Boers, The Rhythm of God’s Grace (Brewster, Massachusetts: Paraclete Press), 44.

[5] Ester De Waal, Seeking God: The Way of St. Benedict (Collegeville, Minnesota: The Liturgical Press, 2001), 12.

[6] Lourdes Montgomery, “Singing Psalms in the New Millennium,” National Association of Pastoral Muscians, http://www.npm.org/Articles/SingingPsalms.pdf.

[7] Tickle, X.

[8] Tickle, XII.

[9] Brook, 15.

[10] Arthur Paul Boers, “Drawn to the Mystery: A conversation with Brother Emile of Communaute de Taize,” Reformed Worship Magazine, March 2002, 40.

[11] Robert Taft, The Liturgy of the Hours in East and West (Collegeville, Minnesota: The Liturgical Press), 9.

[12] Brook, 4.

[13] Boers, The Rhythm of God’s Grace, 3.

[14] De Waal, 150-151.

[15] Boers, The Rhythm of God’s Grace, 16.

[16] Boers, The Rhythm of God’s Grace, 70.

[17] Boers, The Rhythm of God’s Grace, 100.

[18] Scot McKnight, Praying with the Church: Following Jesus Daily, Hourly, Today (Brewster, Massachusetts: Paraclete Press, 2006), 6.

[19] Emilie Griffin, Simple Ways to Pray, Spiritual life in the Catholic Tradition (Oxford: Rowman & Littlefield Publishers, inc.), 17.

[20] Boers, The Rhythm of God’s Grace, 84.

[21] Boers, The Rhythm of God’s Grace, 82.

[22] James Martin and others, “Contemporary Catholics on Traditional Devotions,” America 188, no. 9 (Mar. 2003), 10.

[23] Boers, The Rhythm of God’s Grace, 92.

[24] Martin and others, 12.

[25] McKnight, 155.