Liturgy of the Hours Considered

This blog fondly analyzes and discusses less considered aspects of the old Roman liturgy which have been lost both during the mid-20th century reforms and the cultural milieu in the days prior to then. Among these forgotten facets is the Divine Office. For more thoughts on the Office changes in general click here.

The changes to the Divine Office in the 20th century were more radical than those to the Mass and they occurred in several turns. There was the new psalter, kalendar ranking system, and rubrics governing feasts in 1911-1913, the drastic reduction in readings and feasts as well as another re-ranking in 1956-1960, the abolition of Prime in 1964 and the introduction of vernacular, and then the full blown new Office in 1970 with translations becoming available over the following five years. Unlike the Mass, which although different in much of its content at least retained its primitive outline (entrance, readings, Gospel, offertory, Canon, Communion, dismissal), both the structure and the ornament of the Office were re-done entirely. 

Except for the so-called "Office of Readings," all the hours follow the same structure of an introduction, a hymn, three psalms (often fragments and often Biblical texts other than the psalms), a reading, and a canticle (sometimes non-song text made into song) followed by petitions and the dismissal. The readings hour may be recited at any time. Lauds and Vespers are rebranded Morning and Evening Prayer. And the little hours are replaced by three choices of "Daytime Prayer"—only one need be used. The old journey through the psalms to the Benedictus or Magnificat at the major hours or the familiar simplicity of the [mostly] unchanging minor hours is gone. The "Readings" Office is the oddest of them all, with long, turgid passages that are unsingable and clearly meant to be read sitting in a chair. Another unique feature of the Pauline Office is that since now Mattins/Readings may be read at any time prior to Vespers, the psalm that began Mattins in the old rite (94/95) has been misplaced to whatever hour is celebrated first. 

Below is a comparison of Lauds for Holy Saturday in the old rite, for which I take the pre-Pius X as the text, and the Pauline Morning Prayer for the same day, copied from ebreviary.com's edition using the English Grail psalter.

Old Roman	Pauline
None	Invitatory rites
None	Hymn
Ps. 50, 42, 62 & 66, Canticle of Ezekiel, ps. 148-150	Ps. 64, Canticle of Isaiah, ps. 150
Responsory (replaces chapter for Triduum)	Reading from Osee 5:15-16:2
Benedictus with antiphon Mulieres	Benedictus with antiphon Save us/Salva nos
Oration Christus factus est and psalm 50	Pseudo-Byzantine intercessory prayers
Prayer Respice, concluding in silence	Concluding rites

Some features of the Pauline Office for this day are thoroughly un-traditional, such as having a hymn or using Gloria Patri.... during the Triduum, a time in which the rubrics and prayers are somewhat like those for a Requiem Mass and Office because the Church is in mourning. The old Benedictus antiphon about the women at the tomb—and the stone cold tomb is the point of consideration for this day—is replaced by a general text about salvation. The intercessory prayers, which in the Pauline Office are subject to options, as printed have the Greek response "Lord, have mercy" after each petition, but lack the character of the Byzantine litanies; Roman responsories are traditionally that, with the two sides of the choir exchanging prayers, something un-accomplished here. And the subtle, silent ending of the old Lauds is replaced with "May the Lord bless us, protect us from all evil, and bring us to everlasting life. Amen."

Lastly, the inversion of the old Office seen in praying Vespers after the morning Mass and Mattins and Lauds in the darkening evening, a strong reflection of one's spirit during the Triduum and the uniqueness of this time of year, is discarded in favor of using the same prayers and rubrics as are used the entire year round. Mattins and Lauds, since 1955/6, are now prayed in the morning as they are every other time of year during public recitation and Vespers (non-existent in the Pian Holy Week actually) are prayed at night.* Of course the strepitus, symbolizing the earthquake when our Lord died on the Cross, also died in 1955/6.

The new Holy Saturday Morning Prayer may not be heterodox, but it is heteropractic.

For more on the old Holy Saturday, especially the Mass with pictures, click here. 

* = to be fair, there are provisions for praying the Pauline Readings and Morning Prayer at night, but scheduling often puts this at an un-pastoral hour like 10:00 PM.

Divinum Officium et Liturgia Horarum

Let me begin with a clarification concerning my most recent post: it was an April Fools joke, clearly visible at the bottom of the page, and not a serious posture concerning the liturgy, papacy, Ultramontanism, or general Catholic life. Private correspondence has shewn not a little confusion over this post. Next time, just scroll....

Now let us consider one of the most and least discussed aspects of the new liturgy, the transitional liturgy, and the old liturgy: the Office. We talk about the Office often on this blog, particularly as it existed prior to the 1911 reforms. John R and Rubricarius are among those who promote the older Office in some form or another, but discussion of the unreformed Office on this blog usually contrasts it with the Divine Office of Pius XII/John XXIII (same commission made alterations of both popes). The 1961 Office used as the "extraordinary form" is based on the Pian psalter of 1911, a heavily reduced kalendar, fewer patristic readings, and the Missal used at the same time. And the 1961 is very reduced when compared to the 1911 Office, which is itself reduced from the 1570-1910 Office. Consider that this past Monday one using the Tridentine Office would have prayed:

• 12 psalms at Mattins with 3 readings
• 8 psalms at Lauds with the preces and psalm 129 and then the Suffrages
• Mattins and Lauds of the Dead
• the full little hours
• 5 psalms at Vespers with the preces and psalm 50 and then the Suffrages
• Compline with the preces
• Were one at a collegiate church he would have seen a Lenten ferial Mass and a Mass of the Dead

In the 1961 scheme the preces and Suffrages are gone, 12 full psalms at Mattins and 8 at Lauds are reduced to 9 and 5 fragments respectively. Ditto for Vespers. The Office of the Dead is axed. Previously a private recitation of the Office on a Lenten feria—with the Office of the Dead—would take upward of 90 minutes. The 1961 Office could be prayed in about 45 minutes. Quantity does not equate with quality, but we must admit something has been lost.

This we all know. Let us turn our attention to the Office of Paul VI, the Liturgia Horarum.

The name Liturgia Horarum seems ill-suited for the Office of Pope Paul VI given that it does very little to follow any concept of time. There are comparatively few first Vespers when considered with the ancient Roman Office. Indeed, feasts are rather un-festive and undistinguished from normal days. The ancient Office, and even the Pian Office until 1955, especially emphasized time and creation by extending the great feasts of the Church year for eight days periods called "octaves", signifying the eighth day of creation, the Resurrection, the aeon, the last day of the world. If one were to rank the most important feasts of the older Office theologically and liturgy the top four results in order would likely be:

1. Pascha
2. Pentecost
3. Epiphany/Theophany
4. Nativity

source: newliturgicalmovement.org

Other great feasts—the Nativity of St. John the Baptist, Ss. Peter & Paul, Assumption of the Blessed Virgin, Corpus Christi, All Saints and more—similarly broke from the brutal ferial psalter to celebrate the work of Christ through these persons and events for eight days, enlightening every mystery by the Resurrection.

The Liturgia Horarum does none of this, reducing the number of octaves to two (!). The 1961 Office has three octaves, including Pentecost. The LH has just two, the two that the secular world often perceives as the most important Christian holy days: "Easter" and the Nativity.

Perhaps the most apparent and arbitrary feature of the LH is its structure of hours, times, and psalms. Whereas the old Office descended from public prayer vigils prior to great feasts and Sundays, replete with psalms and Scripture readings in alternation, the LH, although in theory a restoration, is actual something meant to be read at a desk or in a chair. The old Office of course was usually said privately by clergy outside of monasteries as was the Pian Office, but both retained the structure and concepts of time latent in the Roman tradition. Moreover both the Pian and ancient Offices are singable because of their psalms and hymns. The LH, with its turgid passages and misuse of non-musical texts, is exclusively readable.

The hourly structure of the Pauline Office reveals the rational attitude towards prayer and religious supplication held by its creators. In the older Office(s) the majors and minors hours varied considerably in their character and purpose, and so their formatting both reflected those causes and effected a uniqueness to those hours which the person praying them could anticipate. For example Mattins begins with psalm 94, a hymn, then between three and twelve psalms followed by scriptural pericopes. The other majors hours were structured to have five "psalms", followed by a hymn, a canticle, and the orations of the day. The minor hours held the same structure except for Compline, which is again unique. With the lonely exception of Mattins, rebranded the "Office of Readings"—again betraying its new essence, every hour of the Pauline LH has the exact same structure: opening rites, a hymn, three fragments of psalms, a short reading, another canticle, some responsory prayers, and an Our Father. The hours must be prayed in order, except for the Office of Readings, but not in entirety. One can pray just one of the three daytime hours, the estranged riche nouveau cousins of the little hours of the Roman Office. The psalms themselves are read in fragments of ten to fifteen lines over the course of four weeks rather than one week. Of course the praying of all the psalms is a Roman practice and not a universal one (psalms in the Byzantine Office hardly ever change), but it is Roman. It is our tradition. It is part of our liturgical mind. The LH, by eviscerating any distinction between the hours and by trekking through bits of the psalms at a time, enters time rather than sanctifying it. What distinguishes "Evening Prayer" from "mid-morning prayer?" The title. Psalm 143 was prayed today at Evening Prayer and will not be prayed again for a month, ensuring very little familiarity with it among those who pray it.

One may be tempted to protest these observations and demonstrate the virtues of the LH by highlighting the increased number of laypersons now praying the Office. Surely this is an improvement over the older state of affairs, is it not? No, it is not. The Divine Office is a public prayer, not a private one. Would one be happy if an increased number of priests were celebrating Masses which no one ever attended? Surely not. "Liturgy" comes to us from a Greek word meaning "public service." The service is one provided by God for us and not the other way around. And never before has the Office been celebrated so sparingly in public. Prior to the 1960s one could certainly find Vespers at some church on a Sunday night in a city or major town. Most well staffed churches had Tenebrae during the Triduum. In the local rites Vespers would be interpolated into the Communion rites for the Triduum. Even today in Oxford one could have a pick of Vespers on a Sunday night (Oratory, Blackfriars, Ordinariate). The average parish today however never so much as considers a public celebration of the Office, and why should it? The same things the Rad Trad finds troublesome about recited Mass hold true for the LH: its spoken nature makes following it and praying it exceedingly difficult.

There are some things in the LH which are [mild] restorations. Clement VIII reduced the length of many Mattins lessons in the ancient Office for the convenience of priests. The LH revives the idea of long readings, but not necessarily the longer readings themselves. On the whole, not an inspiring liturgy.

I have prayed the LH on maybe four occasions in my life, all of them times when a friend of mine happened to have his hard copy LH and would not listen to reason. What is your experience?

P/S - for a detailed illustration of the Roman Office in different stages of its existence look here.

Reasons for the Reform of the Roman Rite Part IV: Separation of Liturgy and Doctrine

"This way of acting bids fair to revive the exaggerated and senseless antiquarianism to which the illegal Council of Pistoia gave rise. It likewise attempts to reinstate a series of errors which were responsible for the calling of that meeting as well as for those resulting from it, with grievous harm to souls, and which the Church, the ever watchful guardian of the "deposit of faith" committed to her charge by her divine Founder, had every right and reason to condemn.[53] For perverse designs and ventures of this sort tend to paralyze and weaken that process of sanctification by which the sacred liturgy directs the sons of adoption to their Heavenly Father of their souls' salvation."—Pope Pius XII, Mediator Dei 64.

"Thus, for example, as Catholic doctrine on the Incarnate Word of God, the Eucharistic sacrament and sacrifice, and Mary the Virgin Mother of God came to be determined with greater certitude and clarity, new ritual forms were introduced through which the acts of the liturgy proceeded to reproduce this brighter light issuing from the decrees of the teaching authority of the Church, and to reflect it, in a sense so that it might reach the minds and hearts of Christ's people more readily.—Pope Pius XII, Mediator Dei 52."

The above epigraphs are excerpts from Pope Pius XII's 1947 encyclical letter Mediator Dei, written in reaction to the post-War resurgence of the Liturgical Movement. The encyclical, which along with Quo Primum is most quoted and favored by traditionalists, lays down three important points concerning the liturgy:

1. The liturgy is the practice of the Sacraments given to the Church by our Lord, and which have developed in their expression over the years. Their standing form constitutes a vital part of the Catholic tradition, which is, or was, susceptible to the subtle threat of "antiquarianism" and the "widespread revival of scholarly interest in sacred liturgy" as it existed in more ancient times. This "widespread revival" endangers the liturgy, as members of this movement attempt to return to ancient practices which fell into disuse and which may not be suitable for use today.
2. Liturgy connects intricately with Christian doctrine, lexi orandi lex credendi. The Pope comments on the development of the liturgy over the years in passing several times, but in the few moments when he remarks on the relation between liturgy and the doctrines of the Church, he submits the former to the latter.
3. "The Sovereign Pontiff alone enjoys the right to recognize and establish any practice touching the worship of God, to introduce and approve new rites, as also to modify those he judges to require modification" (58).

Fr Robert Taft fighting for the Divine Liturgy

The second of these points interests us today. This post is called the "Separation of Liturgy and Doctrine" because the distinction of the two, and the subservience of one to another, indirectly facilitated the liturgical reforms of the mid-twentieth century. Traditionally, liturgy and doctrine are not aesthetics of religion that one decorates according to pre-conceived notions of faith. Rather, they both express the same faith. Doctrine is faith written on paper and liturgy is faith done in action. Many of the greatest Western saints wrote extensively on the liturgy as a spiritual, not doctrinal, meditation. As recently as the eighteenth century St. Alphonsus di Ligouri penned an extensive commentary on the psalms structured by their appearance in the Divine Office. Padre Pio passed numerous comments on the mystical Communion of Saints that transpires during the Mass. Even given his role in encouraging centralization in France, Dom Gueranger compiled in an impression set of volumes on the liturgy, both in form and its propers, for each day of the year, each with extensive scriptural reference and deep spiritual meditation. This never ceased to be the case in the East. The most prominent Byzantine theologians and writers of the last century, Fr. Robert Taft SJ, Metropolitan Kallistos Ware, and Fr. Alexander Schmemann, all wrote extensively on the liturgy, drawing on its expression of faith, its capacity to clarify doctrine, and its continuity with the faith of our fathers back to the Lord Himself. Mediator Dei breaks this tradition.

Two distinct causes converged to create this distinction between liturgy and doctrine, which places one below the other. The first is the "low Mass culture" we discussed two posts ago. I will summarily say if the entire ranks of clergy or laity do not have something to do with the Mass then they will not be too concerned or attached to the prayers, so long as none of them are outright offensive. As private Devotionalism took the place of public prayer, the public rites and preaching no longer informed the believer's faith. Doctrinal declarations and sermons given in strongly catechetical language became the teachers to the masses. This environment reduces faith to either personal piety or the satisfaction of certain intellectual requirements. Neither of these things are bad, in fact they are very good! Yet, they do not draw strength from action, song, historicity, mystical experience, communion (in the Eastern sense), or continuity. So long as the ritual does not irk the layman and the text does not offend the priest, no one is bothered.


The second influence was fear for the corruption of liturgical texts during the Counter-Reformation era and the post-Tridentine period. One reason given for the imposed uniformity of rites after Trent was concern that local bishops and book-printers with Protestant, and later Jansenist, beliefs might influence their clergy and laity by altering rites and texts that reflected their new found heresy. St. Pius V's bull Quo Primum even includes a fine, other than damnation, for such alterations:

"Wherefore, in order that the Missal be preserved incorrupt throughout the whole world and kept free of flaws and errors, the penalty for nonobservance for printers, whether mediately or immediately subject to Our dominion, and that of the Holy Roman Church, will be the forfeiting of their books and a fine of one hundred gold ducats, payable ipso facto to the Apostolic Treasury. Further, as for those located in other parts of the world, the penalty is excommunication latae sententiae, and such other penalties as may in Our judgment be imposed; and We decree by this law that they must not dare or presume either to print or to publish or to sell, or in any way to accept books of this nature without Our approval and consent, or without the express consent of the Apostolic Commissaries of those places, who will be appointed by Us. Said printer must receive a standard Missal and agree faithfully with it and in no wise vary from the Roman Missal of the large type (secundum magnum impressionem)."

The immediate consequence of Quo Primum was uniformity, which we shall discuss in two posts, but another was the precedent that the liturgy must also be under the judgment of theologians, rather than material for theologians. No doctrinal problems appeared in any Catholic liturgical books after Trent, if they had ever appeared in the books before! Yet liturgy was celebrated at the beneficence of theologians. This concept is not found before Quo Primum and was not firmly embedded in the Church until many years after 1570.

We should remind ourselves, in reverence for the Church and for the Roman tradition, that it was the Protestant reformers who first submitted the worship of the Church to their doctrines. Many rightly understand the various editions of the Book of Common Prayer in the context of Archbishop Thomas Cranmer's Protestant persuasions in a Sarum England. Similarly, how could one understand Luther's communion service outside of a Latin rite liturgical context? Luther's liturgy follows the Roman rite in form and, on occasion, in text. Luther's decision to create new eucharistic prayers and perform his service on a table are reflections of his doctrine expressed in the medieval Roman rites. Far from revering the rites they inherited, the Protestants took them as corruptions which must be purified according to their own theological systems.

This change in doctrinal content did not necessary carry over into the reform of the Roman rite, but it did create a constant fear in the Roman rite of corruption. Centuries after Trent some still feared doctrinal distortions of the liturgy, but most agreed that the liturgy was below doctrinal expression.

For those who may remain skeptical that this influenced the Roman liturgical reform, we adduce the example of the proclamation of the Assumption of Our Lady by Pius XII in 1950 and the subsequent texts of the Mass and Office that Rome issued, replacing texts that dated to, at least, the medieval period and which reflected Roman spirituality until then.

In the Divine Office a sermon on the Dormition by St. John of Damascus constituted the second nocturn. The Mass was the lovely Gaudeamus omnes in Domino. Afterward, this lovely Office was disturbed by the insertion of Pius XII's proclamation into the end of the second nocturn and the Mass was replaced by an entirely new proper, the Signum magnum setting. The introits contrast starkly. The former Mass's introit suggests a Virgin Mary at whose Assumption "the Angels rejoice and please the Son of God." The new text is from the twelfth chapter of the Apocalypse, describing a woman above the moon, crowned in twelve stars. The second of these is more representative of twentieth century Scholasticism and of the catalog-bought statues so common in American parishes than it is of St. Augustine or St. Bernard of Clairvaux's understanding of our Lady's Dormition.

The collect of the former Mass asks that our Lady's merits may please Him, as we cannot please Him ourselves. The new collect is assertively bland:

"Almighty, everlasting God, Who took up, body and soul, the immaculate Virgin Mary, Mother of Your Son, into heavenly glory, grant, we beseech You, that, always devoting ourselves to heavenly things, we may be found worthy to share in her glory."

Fr. John Hunwicke once described this new prayer as a "dollop of dogma followed by a platitude."

A more recent example might be use of the 1962 missal. Benedict XVI declared 1962 usable because it is what John Paul II gave permission to use, which he in turn authorized because it is what Msgr. Marcel Lefebvre used. The French Archbishop was not seeking the best liturgy per say, but merely what met his post-Tridentine standards of doctrinal emphasis. Initially his seminary at Econe used 1965, essentially 1962 with some vernacular and a few ceremonial adjustments. Other members of his Society used 1939 and others yet used 1967, two extraordinarily different liturgical usages. Msgr. Lefebvre settled on 1962, widely used in France, while under pressure from Rome to give a holistic report of his Society's activities in 1983. 1962, although lacking compared to previous editions, satisfied the French prelate's theological standards and most of the Society of St. Pius X. We see the selection of 1962 as the "extraordinary form" was quite a historical accident, one that transpired on account of Msgr. Lefebvre's needs and not due to discernment of liturgical tradition.

Doctrine's divorce from liturgy nurtured the creation of new texts such as the one above. To some extent, while the Mass and Office deserved respect, they also had to be reasonable and rational to the theologians, and later the "experts," who Rome charged with their care. If something did not conform to the theology of the type-editor, it was excised in favor of new words. During the post-Tridentine era these men tended to be Thomists. The reforms of the 1950s and 1960s turned out as they did because the new type-setters were not Thomists, not necessarily because they usurped power, it was given to them.

Save the Office of Readings, the Hours follow a set form

Rationalism, rather than revelation, runs throughout the Pauline rites. The uniformity of the hours of the Liturgy of the Hours is the fruit of a mind that values reason too much. An hour of the Divine Office has a certain function, therefore they all have the same function! We do not know the purpose of the Last Gospel? Erase it! The offertory prayers mention a "flawless victim" before the consecration? Replace them.

Yet, not all of this "reason" began in 1969, when Paul VI promulgated the new rite in Missale Romanum. The changes to the calendar and rites of Holy Week indicate a liturgy crafted by men who had made critical judgments. One example is the time of the Easter Vigil. The 1951-1968 Vigil began at 10:30pm. The Pauline Vigil begins earlier, usually 8 or 9pm. The reformers concluded that a vigil must be a Mass of "watching" and therefore takes place at night. The older time, after None, in practice very early in the morning, must have been a distortion. The Vigil was never so late. It probably began in the late afternoon, given that is starts after None and concludes with Vespers, and moved earlier and earlier as monks wanted to end their fasts. The reform also exhibits an ignorance of "liturgical time," which is basically ancient Jewish and Byzantine time—still observed on Mount Athos—wherein the next day begins at sunset. Such traditions, historical circumstances, and spirituality cannot survive when the liturgy is at the mercy of which ever theologian has the pertinent curial appointment.

To conclude, the distinction between liturgy and doctrine was an allergic reaction to a Protestant tendency to do the same. This engendered a Church wherein the liturgy was something managed by the minds of theologians, rather than an element of the faith itself, which one receives with reverence. Combined with factors enumerated in prior posts, the liturgy became malleable, owing to decline of liturgical life. This last point especially troubles the author of this piece, as the Christian must be a liturgical person by nature. "Leitourgos" means "public servant" or "one who performs a public action."

I hope Johannes enjoyed today's post with a well-brewed cup!

Pray on, fair Christian soldiers!—even if the theologians do not like it!