The Liturgy of the Hours, and the Little Office of the Blessed Virgin
I like the idea of regular hours of prayer throughout the day and of praying the Psalms of Sacred Scripture daily. The Psalms are a main component of the hours of the Divine Office. And so I began, in June this year, praying parts of it with the help of an application on my mobile phone, most of the time in the morning, in the afternoon, and in the evening.
Some weeks ago, then, I read an interesting little passage in a biographical book on Blessed Pier Giorgio Frassati (1901-1925). It introduced me to an alternative way of daily liturgical prayer: the Little Office of the Blessed Virgin Mary…
“Pier Giorgio faithfully prayed the shorter form called the Little Office of the Blessed Virgin Mary because this was the form required when he became a member of the Dominican Laity at the age of twenty-one. (…) Many people do not realize that the Liturgy of the Hours (also referred to as the Divine Office or the Breviary) is the public prayer of the Church, second only to the Holy Sacrifice of the Mass. It adds rhythm to the day and does indeed connect those who pray it to the great Christian family. In fact, in a sense, Catholics have been praying the Office since the time of Christ, because it is rooted in the Jewish prayer tradition.
Christine Wohar: Finding Frassati and Following His Path to Holiness, EWTN Publishing 2021 (e-book version), p. 59
Much as in Pier Giorgio’s day, the times we are living in call for an increase in prayer. Short on time? The truth is we can always find the time for things that are important to us. Pier Giorgio managed to fit prayer into his busy day no matter where he was or what was on his schedule. Someone saw him one day on the tram immersed in his book and asked, “What are you doing, Pier Giorgio?” He answered with a smile, ‘I’m saying my Office.‘“
In this article, we will look at the meaning of praying the Divine Office, at the makeup of the Liturgy of the Hours, at the Jewish roots of the Catholic tradition, at the connection between Christ’s Passion and the hours, and at the Little Office of the Blessed Virgin. It will be a wild long journey…
Participating in Christ‘s “canticle of divine praise“
“Blessed be the Name of ADONAI from now and forever. From the rising of the sun to its going down the Name of ADONAI is to be praised.“
Psalm 113: 2-3
“As for me, I will call on God, and ADONAI will save me. Evening, morning and noon, I complain and moan, then He hears my voice.“
Psalm 55: 17-18
“My soul waits for my Lord, more than watchmen for the morning, watchmen for the morning. O Israel, wait for ADONAI.“
Psalm 130: 6-7
“Now when Daniel learned that a written decree had been issued, he went into his house, where the windows in his upper room opened toward Jerusalem. Three times a day he knelt down, prayed and gave thanks before his God, just as he did before.“
Daniel 6: 11
“Pray this way (i.e. the Our Father) three times a day.“
The Teaching of the Twelve Apostles to the nations, known as The Didache, 1st century
“The Apostle indeed admonishes us to pray without ceasing (1 Thessalonians 5: 17), and with the Saints their very sleep should be a prayer. Nevertheless, we must set aside stated hours for the duty of praying. Then, should any occupation keep us away from it, the hour itself will remind us of that duty. As such prayer times everyone knows of the third, sixth and ninth hours, the morning and the evening hours. Nor should you ever take nourishment without beginning to do so with a prayer. Likewise, you should not leave the table without discharging your duty of thanks to the Creator. In the night, too, one should rise from his couch two or three times and therewith recall what he has learned by heart from the Scriptures [during the daytime]. On leaving his abode he should arm himself with prayer. Also, he should say a prayer upon his return before he seats himself again. After that only is the life entitled to its nourishment and the body to its rest. Before every action, at the beginning of every undertaking, let the hand make the sign of the cross.“
Saint Jerome, 4th century
A good way to firmly anchor every day in prayer, to sanctify it and bring it to God with praise and supplication, are regular times of prayer, in the morning, in the evening, or even throughout the day.
Praying the Church‘s Liturgy of the Hours can help with that. In the document Sacrosanctum Concilium from the Second Vatican Council we read the following on the Divine Office:
“Christ Jesus, high priest of the new and eternal covenant, taking human nature, introduced into this earthly exile that hymn which is sung throughout all ages in the halls of heaven. He joins the entire community of mankind to Himself, associating it with His own singing of this canticle of divine praise.
Sacrosanctum Concilium, Constitution on the Sacred Liturgy, par. 83-84
For he continues His priestly work through the agency of His Church, which is ceaselessly engaged in praising the Lord and interceding for the salvation of the whole world. She does this, not only by celebrating the eucharist, but also in other ways, especially by praying the divine office.
By tradition going back to early Christian times, the divine office is devised so that the whole course of the day and night is made holy by the praises of God. Therefore, when this wonderful song of praise is rightly performed by priests and others who are deputed for this purpose by the Church’s ordinance, or by the faithful praying together with the priest in the approved form, then it is truly the voice of the bride addressed to her bridegroom; It is the very prayer which Christ Himself, together with His body, addresses to the Father.“
What are, then, the two main priestly “offices“ of the Church “praying without ceasing“ in union with the High Priest Jesus Christ and His “canticle of divine praise“? Continually praising God and interceding for all men…
The “chief hours“ of prayer: morning and evening
The Council called for the restoration of “the traditional sequence of the hours“ in order “to sanctify the day“, “so that once again they may be genuinely related to the time of the day when they are prayed, as far as this may be possible“ (ibid. par. 88), and determined Lauds, the early morning prayer, and Vespers, the evening prayer, as “the two hinges on which the daily office turns“, “to be considered as the chief hours and (…) to be celebrated as such“ (ibid. par. 89).
It is interesting to see that there is a special significance of the evening and the morning hour in the story of Israel‘s passage through the wilderness after their liberation out of slavery in Egypt. They are fed by the LORD with “meat“ and “bread“ from heaven at specific times:
“Then Moses said, ‘ADONAI will give you meat to eat in the evening and enough bread to fill you in the morning, since ADONAI hears your complaints that you mutter against Him (…).‘ (…) ADONAI spoke to Moses saying, ‘I have heard the complaining of Bnei-Yisrael. Speak to them saying, ‘At dusk you will eat meat, and in the morning you will be filled with bread. Then you will know that I am ADONAI your God.‘“
Exodus 16: 8-12
Both in the Jewish and the Catholic tradition, each day begins with sunset – in the evening. This concept comes from the very first lines of Sacred Scripture in the book of Genesis, from the rhythm of time that God Himself established when He created the world:
“In the beginning God created the heavens and the earth. (…) God called the light ‘day,‘ and the darkness He called ‘night.‘ So there was evening and there was morning – one day.“
Genesis 1: 1-5
“ADONAI, I call to You – come quickly to me! Hear my voice when I call to You. May my prayer be set before You like incense. May the lifting up of my hands be like the evening sacrifice.“
Psalm 141: 1-2
A study by the Catholic theologian Dr. Brant Pitre entitled The Jewish roots of the Liturgy of the Hours taught me that the daily – perpetual – sacrifice at the Temple in Jerusalem was offered by the priests in the evening and in the morning. It was the so-called tamid sacrifice, as it is described in the book of Exodus:
“Now this is what you are to offer upon the altar: two one-year-old lambs, each day, continually. You are to offer one lamb in the morning and the other lamb at dusk. Offer along with the first lamb a tenth of an ephah of fine flour, mixed with a fourth of a hin of beaten oil, and a fourth of a hin of wine as a drink offering. The other lamb you are to offer at dusk, like the grain offering and drink offering of the morning, as a sweet aroma, an offering made by fire to ADONAI. It is to be a continual burnt offering throughout your generations at the entrance of the Tent of Meeting before ADONAI. There I will meet with you, to speak with you there. I will meet with Bnei-Yisrael there. So it will be sanctified by My glory.“
Exodus 29: 38-43
This tamid olah (olah is Hebrew for “ascending“) prefigures the daily Eucharist, the continual offering of the Messianic Age. The ancient Jewish people prayed in union with the Temple sacrifices, as Psalm 141 quoted above and the ninth chapter of the book of Daniel testify to:
“(…) while I was praying, Gabriel, the one I had seen in the earlier vision, came to me swiftly about the time of the evening offering.“
Daniel 9: 21
Analogously, the Church prays in union with the perpetual Eucharistic sacrifice – the “pure grain offering“ that ascends to God day and night throughout the whole world.
“‘For from sunrise to its setting My Name will be great among the nations, and in every place incense will be offered to My Name with a pure grain offering, for My Name will be great among the nations,‘ says ADONAI-Tzva‘ot.“
Malachi 1: 11
At the time of Jesus and His Apostles, the whole day was punctuated by set hours of prayer which the Jewish people – every faithful Jew – observed. We see this in the book of Acts:
“When the day of Shavuot had come, they were all together in one place. (…) But Peter, standing with the Eleven, raised his voice and addressed them: ‘Fellow Judeans and all who are staying in Jerusalem, let this be known to you, and pay attention to my words. These men are not drunk, as you suppose – for it‘s only the third hour of the day!‘“
Acts 2: 1; 14-15
“The next day, as the soldiers were traveling and approaching the city, Peter went up to the rooftop to pray, at about the sixth hour. Now he became very hungry and wanted to eat; but while they were preparing something, he fell into a trance.“
Acts 10: 9-10
“Now Peter and John were going up to the Temple at the ninth hour, the time of prayer. A man lame from birth was being carried – every day they used to put him at the Temple gate called Beautiful, so he could beg for tzedakah from those entering the Temple.“
Acts 3: 1-2
“A source of piety, and nourishment for personal prayer“
The Second Vatican Council sought to encourage a revival of praying the Divine Office, even among the laity:
“Pastors of souls should see to it that the chief hours, especially Vespers, are celebrated in common in church on Sundays and the more solemn feasts. And the laity, too, are encouraged to recite the divine office, either with the priests, or among themselves, or even individually.“
Sacrosanctum Concilium, Constitution on the Sacred Liturgy, par. 100
“The divine office, because it is the public prayer of the Church, is a source of piety, and nourishment for personal prayer. And therefore priests and all others who take part in the divine office are earnestly exhorted in the Lord to attune their minds to their voices when praying it. The better to achieve this, let them take steps to improve their understanding of the liturgy and of the bible, especially of the psalms.“
Sacrosanctum Concilium, Constitution on the Sacred Liturgy, par. 90
From Matins to Compline
Let us take a look at the specific hours of the Divine Office. I have tried to summarize them in the chart below.
The chart also shows how the liturgical reform after the Second Vatican Council reduced the number of fixed hours a bit, and it presents a few first notes on the character of the respective hour of prayer as seen in the liturgical tradition and Sacred Scripture.
The Little Office of the Blessed Virgin as the prayer book of the laity
What I read in the book on Blessed Pier Giorgio Frassati, as quoted above, sounded to me as if the Little Office of the Blessed Virgin was a bit of a shorter and Marian version of the Divine Office especially suitable for the laity. The introduction of two Dominican priests to the specific edition of the Little Office which I then acquired confirms this link between Our Lady‘s Office and the daily prayer of the laity:
“To adore and thank God, to appease His justice and implore His assistance, – in a word, to pray, – is the chief office of the Church, the Spouse of Christ. Behold the reason, then, why she is so solicitous that night and day the incense of prayer should ascend before the throne of God; why, out of the ranks of her children, many of whom are entirely absorbed with the cares of this life, she has chosen certain ones, the clergy and religious, to perform the sacred duty of official prayer.
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. v-xi
To aid these her representatives in their sublime task, the Church, assisted by the Holy Ghost, has composed for them the Breviary, which is an abridgment of the prayers, instructions and exhortations that in the course of centuries were admitted into the official liturgy. But since the Breviary would be too difficult for those whose active life does not allow them sufficient leisure for so long a prayer, the Church has substituted, in the case of many religious congregations and of Tertiaries living in the world, the shorter Office called The Little Office of The Blessed Virgin. This Office is modelled on the Greater Office of the Breviary, having the same number of Hours and the same liturgical components; but it is much shorter, and, unlike the Breviary Office, varies little throughout the year. (…)
The two earliest copies known to us of The Little Office of the Blessed Virgin, found in manuscripts of the eleventh century that are now in the British Museum, seem to have been intended for private recitation. But the great profusion of prayer books for the laity that have come down to us from the fourteenth, fifteenth and sixteenth centuries proves beyond a doubt how widespread among the faithful was the use of Our Lady‘s Office. Almost invariably the principal part of these prayer books is the Office of the Blessed Virgin, which is preceded by a page richly adorned and bearing the title: ‘Here begins the Office of Our Lady.‘ In England these manuals of devotion were called ‘Primers,‘ because they were also used as the first reading books of the children in school. It seems, then, that Our Lady‘s Office was in those days the first book put into the hands of children, and we can understand why Pope St. Pius V spoke of it as a recognized special devotion of little ones. Down to the time of the Protestant Reformation hardly any other book of devotion seems to have enjoyed great favor among the people, but the demand for the Hours of the Blessed Virgin was so great that the editions of it printed were almost innumerable.“
Before taking a closer look at three of the hours of the Little Office as explained by these Dominicans, I would like to share with you thoughts concerning the prayer book of the Psalms, the correspondence between Christ‘s Passion and the canonical hours, and the relationship between the Jewish Amidah prayer and the liturgical tradition of the Church.
The role of the Psalter in the Jewish and Catholic tradition, and how Jesus learned prayer from His Blessed Mother
In his study on the Jewish roots of the Liturgy of the Hours, Dr. Brant Pitre explains the role the Psalter played in the worship of ancient Israel.
It is recorded in the Mishna, that specific Psalms were chanted by the Levites in the Temple. The Psalms were the prayers and hymns that every faithful Jew or Jewess in antiquity would know (by heart) and recite and sing over and over again throughout his or her lifetime. This prayer book – actually consisting of five books, paralleling the five books of the Torah of Moses – was used for both liturgical – communal – and personal prayer.
“From the time of David to the coming of the Messiah texts appearing in these sacred books show a deepening in prayer for oneself and in prayer for others. Thus the psalms were gradually collected into the five books of the Psalter (or ‘Praises‘), the masterwork of prayer in the Old Testament.“
Catechism of the Catholic Church, par. 2585 – 2586
“The Psalms both nourished and expressed the prayer of the People of God gathered during the great feasts at Jerusalem and each Sabbath in the synagogues. Their prayer is inseparably personal and communal; it concerns both those who are praying and all men. The Psalms arose from the communities of the Holy Land and the Diaspora, but embrace all creation. Their prayer recalls the saving events of the past, yet extends into the future, even to the end of history; it commemorates the promises God has already kept, and awaits the Messiah who will fulfill them definitively. (…)“
Ancient Jewish tradition saw in King David‘s Psalter the “Torah ha Adam“ mentioned in the second book of the prophet Samuel:
“Then King David went in and sat before ADONAI and said, ‘Who am I, my Lord ADONAI, and what is my family, that You have brought me this far? Yet this was a small thing in Your eyes, my Lord ADONAI – for You have spoken also of Your servant‘s house for the distant future. This is a revelation (or: instruction / law; Hebrew: torah) for humanity (torah ha adam), my Lord ADONAI.“
2 Samuel 7: 18-19
According to this tradition and understanding, King David‘s books of praises are a “revelation“ or “instruction“ for all mankind, unlike the “Torah of Moses“ pertaining only to the chosen people Israel.
The Psalter has a universal character. It can instruct every man – not just the Israelites – who God is and how He is to be worshipped, in “spirit and truth“ (John 4: 23), and it contains all of salvation history, the past and the future, harboring prophetic messianic and eschatological utterances.
There is no human situation and no human emotion that is not taken up into these books of “praises“. The Psalms preach who God is and how He relates to us, and teach us how we can come before Him, how we can answer Him in each and every situation and with each and every emotion – whether weeping or rejoicing. The Psalms speak prophetically of the Messiah – and the Messiah Himself prayed them throughout His life and fulfilled these prophecies in the flesh.
“(…) Prayed by Christ and fulfilled in him, the Psalms remain essential to the prayer of the Church.“
Catechism of the Catholic Church, par. 2586 – 2588
“The Psalter is the book in which The Word of God becomes man’s prayer. In other books of the Old Testament, ‘the words proclaim [God’s] works and bring to light the mystery they contain.‘ The words of the Psalmist, sung for God, both express and acclaim the Lord’s saving works; the same Spirit inspires both God’s work and man’s response. Christ will unite the two. In him, the psalms continue to teach us how to pray.“
“The Psalter’s many forms of prayer take shape both in the liturgy of the Temple and in the human heart. Whether hymns or prayers of lamentation or thanksgiving, whether individual or communal, whether royal chants, songs of pilgrimage or wisdom meditations, the Psalms are a mirror of God’s marvelous deeds in the history of his people, as well as reflections of the human experiences of the Psalmist. Though a given psalm may reflect an event of the past, it still possesses such direct simplicity that it can be prayed in truth by men of all times and conditions.“
In the Divine Office, all 150 Psalms are prayed in a cycle of one (before the liturgical reform) or four weeks (after the liturgical reform).
The Little Office of the Blessed Virgin is composed in such a way that the set of Psalms ascribed to the various hours do not change with the days, weeks, and months of the year. (Only the Marian antiphons are seasonal – the seasons being “during Advent“, “from Christmas to the purification“, “from the purification to Easter Sunday“, “during Paschal time“, and “from Trinity Sunday to Advent“.) That means, that one prays the same fixed set of Psalms each morning, each evening, and at any other appointed time in correspondence with the respective hour.
Both ways have their advantages and disadvantages. A rotating cycle ensures that no Psalm is ever forgotten, while the method of the Little Office connects a couple of Psalms very firmly with certain hours of the day, and through daily repetition allows them to penetrate deeply into the souls of those praying them. It might even lead to a memorization by heart, which is a beautiful thing. And maybe it is therefore a truly suitable method especially for the laity.
If all faithful Jews knew some Psalms inside out, then surely the Blessed Virgin Mary did. Christ’s infancy under the care of Saint Joseph and His Blessed Mother is always a mystery far beyond our comprehension. The Catechism of the Catholic Church lets us know how Jesus learned prayer, and who taught it to Him… In His being the Son of God, it was His Father in heaven, in His being the son of Mary, it was His mother from whom He took flesh…
“The Son of God who became Son of the Virgin also learned to pray according to his human heart. He learns the formulas of prayer from his mother, who kept in her heart and meditated upon all the ‘great things’ done by the Almighty. He learns to pray in the words and rhythms of the prayer of his people, in the synagogue at Nazareth and the Temple at Jerusalem. But his prayer springs from an otherwise secret source, as he intimates at the age of twelve: ‘I must be in my Father’s house.‘ Here the newness of prayer in the fullness of time begins to be revealed: his filial prayer, which the Father awaits from his children, is finally going to be lived out by the only Son in his humanity, with and for men.“
Catechism of the Catholic Church, par. 2599
Both men and women catechizing us (by example) and the Holy Spirit, the spirit of sonship, instruct us in the “art of prayer“…
Christ‘s Passion, and the Jewish hours of prayer
Jesus died with Psalms 22 (Mark, Matthew) and 31 (Luke) – prophetic of His Passion – on His lips.
“When the hour had come for him to fulfill the Father’s plan of love, Jesus allows a glimpse of the boundless depth of his filial prayer, not only before he freely delivered himself up (‘Abba . . . not my will, but yours.‘), but even in his last words on the Cross, where prayer and the gift of self are but one: ‘Father, forgive them, for they know not what they do‘; ‘Truly, I say to you, today you will be with me in Paradise‘, ‘Woman, behold your son‘ – ‘Behold your mother‘; ‘I thirst.‘; ‘My God, My God, why have you forsaken me?‘; ‘It is finished‘; ‘Father, into your hands I commit my spirit!‘ until the ‘loud cry‘ as he expires, giving up his spirit.“
Catechism of the Catholic Church, par. 2605 – 2606
“All the troubles, for all time, of humanity enslaved by sin and death, all the petitions and intercessions of salvation history are summed up in this cry of the incarnate Word. Here the Father accepts them and, beyond all hope, answers them by raising his Son. Thus is fulfilled and brought to completion the drama of prayer in the economy of creation and salvation. The Psalter gives us the key to prayer in Christ. In the ‘today‘ of the Resurrection the Father says: ‘You are my Son, today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession.‘
The Letter to the Hebrews expresses in dramatic terms how the prayer of Jesus accomplished the victory of salvation: ‘In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard for his godly fear. Although he was a Son, he learned obedience through what he suffered, and being made perfect, he became the source of eternal salvation to all who obey him.‘“
The drama of prayer and of Christ‘s complete gift of self in His Passion – undergoing the betrayal by the kiss of a friend, the trial before religious and imperial authorities, the public humiliation and crucifixion as “King of the Jews“… It is interesting to see how key events in this drama that takes place on the sixth day – on the day of Adam, the day on which mankind was created – coincide with the Jewish hours of prayer and therefore also with the canonical hours of the Catholic tradition.
During the hours of the night, Jesus was betrayed, abandoned and condemned by His own Jewish brothers, and during the hours of the day He was publicly judged and executed by the empire of Rome.
Again, praying the Divine Office means participating in Christ‘s “canticle of divine praise“, including being united to His Passion and His Holy Cross which redeemed the world.
The Amidah prayer – benedictions prayed during Christ‘s Passion
Three times a day – morning, afternoon, and evening – the ancient Jewish people prayed the so-called Amidah prayer – the “standing prayer“. As the name suggests, it is recited in a standing position. It consists of seventeen (since the destruction of the Temple in the year 70: eighteen) benedictions.
So this is the text of this prayer which they prayed at 3 p.m. in the Temple right at the time when Jesus breathed His last on the cross:
“Blessed are you, O Lord our God and God of our fathers, the God of Abraham, the God of Isaac and the God of Jacob, the great, mighty and revered God, the Most High God who bestows lovingkindnesses, the creator of all things, who remembers the good deeds of the patriarchs and in love will bring a redeemer to their children’s children for his name’s sake. O king, helper, savior and shield. Blessed are you, O Lord, the shield of Abraham.
Amidah prayer
You, O Lord, are mighty forever, you revive the dead, you have the power to save. [From the end of Sukkot until the eve of Passover, insert: You cause the wind to blow and the rain to fall.]
You sustain the living with lovingkindness, you revive the dead with great mercy, you support the falling, heal the sick, set free the bound and keep faith with those who sleep in the dust. Who is like you, O doer of mighty acts? Who resembles you, a king who puts to death and restores to life, and causes salvation to flourish? And you are certain to revive the dead. Blessed are you, O Lord, who revives the dead.
[Reader] We will sanctify your name in this world just as it is sanctified in the highest heavens, as it is written by your prophet: ‘And they call out to one another and say:
[Cong.] ‘Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory.’‘ [Isa. 6:3]
[Reader] Those facing them praise God saying:
[Cong.] ‘Blessed be the Presence of the LORD in his place.‘ [Ezek. 3:12]
[Reader] And in your Holy Words it is written, saying,
[Cong.] ‘The LORD reigns forever, your God, O Zion, throughout all generations. Hallelujah.‘ [Ps. 146:10]
[Reader] Throughout all generations we will declare your greatness, and to all eternity we will proclaim your holiness. Your praise, O our God, shall never depart from our mouth, for you are a great and holy God and King. Blessed are you, O Lord, the holy God. You are holy, and your name is holy, and holy beings praise you daily. (Selah.) Blessed are you, O Lord, the holy God.
You favor men with knowledge, and teach mortals understanding.
O favor us with the knowledge, the understanding and the insight that come from you.
Blessed are you, O Lord, the gracious giver of knowledge.
Bring us back, O our Father, to your Instruction; draw us near, O our King, to your service;
and cause us to return to you in perfect repentance. Blessed are you, O Lord, who delights in repentance.
Forgive us, O our Father, for we have sinned; pardon us, O our King, for we have transgressed; for you pardon and forgive. Blessed are you, O Lord, who is merciful and always ready to forgive.
Look upon our affliction and plead our cause, and redeem us speedily for your name’s sake, for you are a mighty redeemer. Blessed are you, O Lord, the redeemer of Israel.
Heal us, O Lord, and we will be healed; save us and we will be saved, for you are our praise. O grant a perfect healing to all our ailments, for you, almighty King, are a faithful and merciful healer. Blessed are you, O Lord, the healer of the sick of his people Israel.
Bless this year for us, O Lord our God, together with all the varieties of its produce, for our welfare. Bestow ([from the 15th of Nissan insert:] dew and rain for) a blessing upon the
face of the earth. O satisfy us with your goodness, and bless our year like the best of years. Blessed are you, O Lord, who blesses the years.
Sound the great shofar for our freedom, raise the ensign to gather our exiles, and gather us from the four corners of the earth. Blessed are you, O Lord, who gathers the dispersed of his people Israel.
Restore our judges as in former times, and our counselors as at the beginning; and remove from us sorrow and sighing. Reign over us, you alone, O Lord, with lovingkindness and compassion, and clear us in judgment. Blessed are you, O Lord, the King who loves righteousness and justice.
May your compassion be stirred, O Lord our God, towards the righteous, the pious, the elders of your people the house of Israel, the remnant of their scholars, towards proselytes, and towards us also. Grant a good reward to all who truly trust in your name. Set our lot with them forever so that we may never be put to shame, for we have put our trust in you. Blessed are you, O Lord, the support and stay of the righteous.
Return in mercy to Jerusalem your city, and dwell in it as you have promised. Rebuild it soon in our day as an eternal structure, and quickly set up in it the throne of David. Blessed are you, O Lord, who rebuilds Jerusalem.
Speedily cause the offspring of your servant David to flourish, and let him be exalted by your saving power, for we wait all day long for your salvation (Hebrew: yeshua). Blessed are you, O Lord, who causes salvation to flourish.
Hear our voice, O Lord our God; spare us and have pity on us. Accept our prayer in mercy and with favor, for you are a God who hears prayers and supplications. O our King, do not turn us away from your presence empty-handed, for you hear the prayers of your people Israel with compassion. Blessed are you, O Lord, who hears prayer.
Be pleased, O Lord our God, with your people Israel and with their prayers. Restore the service to the inner sanctuary of your Temple, and receive in love and with favor both the fire-offerings of Israel and their prayers. May the worship of your people Israel always be acceptable to you. And let our eyes behold your return in mercy to Zion. Blessed are you, O Lord, who restores his divine presence to Zion.
We give thanks to you that you are the Lord our God and the God of our fathers forever and ever. Through every generation you have been the rock of our lives, the shield of our salvation. We will give you thanks and declare your praise for our lives that are committed into your hands, for our souls that are entrusted to you, for your miracles that are daily with us, and for your wonders and your benefits that are with us at all times, evening, morning and noon. O beneficent one, your mercies never fail; O merciful one,
your lovingkindnesses never cease. We have always put our hope in you.
For all these acts may your name be blessed and exalted continually, O our King, forever and ever. Let every living thing give thanks to you and praise your name in truth, O God, our salvation and our help. (Selah.) Blessed are you, O Lord, whose Name is the Beneficent One, and to whom it is fitting to give thanks.
Grant peace, welfare, blessing, grace, lovingkindness and mercy to us and to all Israel your people. Bless us, O our Father, one and all, with the light of your countenance; for by the light of your countenance you have given us, O Lord our God, a Torah of life, lovingkindness and salvation, blessing, mercy, life and peace. May it please you to bless your people Israel at all times and in every hour with your peace. Blessed are you, O Lord, who blesses his people Israel with peace.“
There is a connection between the Our Father Jesus taught His disciples to pray and the Amidah prayer, confirming again how the whole prayer tradition of the Church is rooted in the one of the ancient Jewish people.
“(…) The first communities prayed the Lord’s Prayer three times a day, in place of the ‘Eighteen Benedictions‘ customary in Jewish piety.“
Catechism of the Catholic Church, par. 2767 – 2768; 2774
“According to the apostolic tradition, the Lord’s Prayer is essentially rooted in liturgical prayer: [The Lord] teaches us to make prayer in common for all our brethren. For he did not say ‘my Father‘ who art in heaven, but ‘our’ Father, offering petitions for the common body. In all the liturgical traditions, the Lord’s Prayer is an integral part of the major hours of the Divine Office. (…)“
“‘The Lord’s Prayer is truly the summary of the whole gospel,‘ the ‘most perfect of prayers.‘ (…)“
When I looked at the benedictions of the Amidah prayer, the format of this prayer somehow reminded me of the format of the daily Divine Office concerning the character of the various hours as strewn across the day. You will see what I mean by that…
The Little Office of the Blessed Virgin: Lauds, None, and Vespers
We will now dive into the specific makeup of the chief hours of Lauds, Vespers, and of the hour of Christ‘s death on the cross, the “ninth hour“, None, in the Little Office of the Blessed Virgin.
Before every hour, the following prayer for preparing oneself is recited:
“Open O Lord, my mouth to bless Thy holy name; cleanse also my heart from all vain, perverse, and distracting thoughts; enlighten my understanding, inflame my will, that I may worthily, attentively, and devoutly recite this Office, and deserve to be heard in the presence of Thy divine Majesty. Through Christ, our Lord. Amen.
Prayers before the Office
O Lord, in union with that divine intention wherewith Thou didst offer praises on earth to God, I offer these Hours to Thee.“
“Both the Divine Office and the Little Office of the Blessed Virgin are preceded by this prayer, which, though not necessary as a part of the Office, is most suitable for placing ourselves in the divine presence and imploring the grace to say the Office well.“
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 2-3
Each hour is framed by the first part of the Ave Maria, and opened with the prayer “Incline unto my / our aid, O God / O Lord, make haste to help me / us“.
The following chart gives an overview of the basic format of Lauds, None, and Vespers in the Little Office of the Blessed Virgin:
Both the morning and the evening prayer conclude with supplications for peace:
“Give peace, O Lord, in our days, because there is no other who will fight for us, except Thou, our God.
Prayer for peace
Let peace be in thy strength. / And abundance in thy towers.
Let us pray. O God, from whom are holy desires, right counsels, and just works, grant to Thy servants that peace which the world cannot give; that our hearts being devoted to Thy commandments, and the fear of enemies being taken away, the times may, by thy protection, be peaceful. Through our Lord Jesus Christ, thy Son, who with Thee liveth and reigneth in the unity of the Holy Ghost (Spirit), God, world without end. Amen.“
Lauds: Praises
“Lauds. This word comes from the Latin Laudes, signifying praises, because Lauds always include one or more of the Psalms that are especially consecrated to the praise of God. (…) Lauds were formerly always recited at dawn, terminating with sunrise, and hence they have the character of a morning prayer in which we worship God at the beginning of a new day.“
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 54
Psalms 92 (93), 99 (100), 62 (63) follow. The references given here in brackets concern the counting of the Psalms as it occurs in most known Bible editions except those based on the Latin Vulgate, which is the official version for the Church‘s liturgy. You can look them up in your Bible, read them and get an impression of the themes of the Lauds prayer at dawn.
“Psalm 92. This is a song of thanksgiving in which the Psalmist celebrates Jehovah‘s sovereignty not only over Israel but over the whole world. Israel had been trodden down and cruelly persecuted by her enemies, but now the Lord has intervened and rescued His people from their bitter foes. Jehovah is depicted as dominating the enemies of His people as He ruled the elements at the dawn of creation. It is said that this Psalm was sung by the Jews on Fridays at the morning offering as a hymn in honor of the completion of the creation on the sixth day. (…)
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 55-58
With propriety we may apply this Psalm to the Annunciation of the Blessed Virgin Mary. Before the coming of our Lord paganism had rolled over the earth like a great inundation of the sea, and Satan, as it were, disputed with God the domination of the world. But when the Angel Gabriel appeared to our Blessed Lady in her humble home at Nazareth, he made it plain that the reign of sin was to be broken, for he announced to her that she was to become the mother of Him who would receive the throne of David and of whose kingdom there would be no end (Luke 1: 30-33).“
“Psalm 99. From the contents of this Psalm we can infer that it was used as a processional hymn to be chanted by the people as they went up to the Temple for the joyful thanksgiving sacrifices. The chief benefits which it commemorates are Israel‘s election as God‘s favored people and their later deliverance from the Babylonian captivity. It was, therefore, especially used in connection with the restored Temple; for it calls on the whole earth to join in Israel‘s worship of Jehovah, the only true God, whose recent mercy to Israel is a proof of His power and sovereignty over all mankind. (…)
‘And Mary rising up in those days, went into the hill country with haste into a city of Juda. And she entered into the house of Zachary and saluted Elizabeth‘ (Luke 1: 39-40). Spiritually this Psalm recalls to our minds Mary‘s rejoicing and thanksgiving expressed on the day of the Visitation in her canticle the Magnificat. When her cousin St. Elizabeth greeted her as blessed among all the women of the earth, Mary replied in the spirit of this Psalm that God had made her what she was, and to Him she referred all the glory.“
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 59-62
“Psalm 62. This Psalm is permeated with sentiments of the most tender and ardent love of God and is one of the most pathetic cries that ever proceeded from the heart of David. The royal prophet‘s favorite but ungrateful son Absalom had just raised an army against him and forced him to take refuge in the desert. There David in mourning offered up his morning prayer to the Lord, sighing for the sanctuary and its sacrifices. Dejected as he was in his exile, he hoped once more for delivery through the help of Jehovah. From the earliest days of the Church this Psalm has been used as part of the morning office. (…)
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 62-68
We may regard this Psalm mystically as giving a fair picture of the spiritual state of the whole world before the Nativity of Christ, when all mankind were languishing, as it were, in a desert land, where there was ‘no way and no water‘; when all were watching and looking out for the Saviour to come. Not less appropriately does this Psalm express the sentiments of joy that filled the heart of Mary on the night of the Nativity when she praised with gladsome lips the new born King. (…)
‘The Fathers of the Church appointed this Psalm to be said every morning, as a spiritual song and a medicine to blot out our sins; to kindle in us a desire of God; to raise our souls, and enkindle in them a mighty fire of devotion; to make us overflow with goodness and love, and send us with such preparation to approach and appear before God‘ (St. Crysostom).“
After these three Psalms, the Canticle of the Three Youths from the third chapter in the book of Daniel is sung. It is the song of Ananias, Azarias and Misael, “who refused to obey (the order of King Nabuchodonosor to prostrate themselves before an idol), and who in consequence had their feet bound and were cast into a furnace of fire“ (ibid. p. 68-69). God watched over them and kept them “unscathed among the flames“ while they were “chanting aloud this canticle“, “one of the most beautiful, giving as it does magnificent expression to the sentiments of prayer, of religious enthusiasm, of zeal for God‘s glory, and calling on all nature to join with man in a hymn of universal praise“ (ibid. p. 69-70).
This canticle is only found in the book of Daniel in Catholic Bible editions. All Protestant Bible versions use a different manuscript of the same book, lacking certain parts.
“This Canticle of the three holy children which calls on all Nature, both in the heavens and on the earth, to hymn the glory of the Creator, is paralleled by the song of the angels and the praises of the shepherds on the night of Christ‘s Nativity, when the former sang: ‘Glory to God in the highest,‘ and the latter after their visit to Bethlehem, where ‘they found Mary and Joseph and the Infant lying in the manger, returned praising and glorifying God for all they had heard and seen.‘ (…)
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 72-74
There was a special reason why the Jews of old should recite this Canticle. They were surrounded on all sides by idolators who were worshipping creatures in the place of God; whereas they, the chosen people, in this song of praise would maintain the right order of the world and make creatures pay homage to the Creator. Not less is this Canticle an admonition to us today, when so many people have rejected Christ, their Saviour, to serve false gods, such as wealth, pleasure, power, and the like.“
Then, Psalm 148 (149) is recited. In a Jewish prayer book that I possess – called siddur, Hebrew for “order“ -, one finds Psalm 148 to be part of the morning blessings, too.
“Psalm 148. This Psalm was written for liturgical use, and apparently, as we gather from the last verse, to commemorate some special occasion of rejoicing, such as the return of the exiles from Babylon, when the national existence of the Jewish people was again restored. Since man is the crown of creation, and Israel is Jehovah‘s servant for the redemption of humanity, then all things in heaven and earth must rejoice when Israel is raised from humiliation to honor. (…)
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 74-79
The sentiments of praise for God‘s deliverance of His people must have been fully realized by the aged Simeon, who when Mary presented Our Lord in the Temple, thanked God that he had lived to see this Saviour who was a Light of revelation to the Gentiles and the glory of the people of Israel. (…)
When reciting this Psalm and reflecting upon the beautiful words of praise of God which the Jewish people offered to the Almighty in gratitude for their temporal restoration, we should reflect how much greater obligation rests upon us of presenting to Our Saviour the gift of our thanksgiving for the benefits of His revelation and redemption.“
Some verses of Sacred Scripture (the Little Chapter) are next.
“Like a vine, I gave forth a pleasant odor: and my flowers are the fruit of honor and riches. Thanks be to God.“
Little Chapter of Lauds
“All the Little Chapters of the Office of the Blessed Virgin are taken from the book of Ecclesiasticus, chapter 24, where we find the praises of the Eternal Wisdom, the Second Person of the Blessed Trinity, the Word made flesh. But all these passages can be very beautifully accomodated to the Blessed Virgin, as we shall see.“
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 80
Following the Little Chapter, the Marian hymn O Gloriosa Domina is sung, written by Saint Venantius Fortunatus.
“This was the favorite hymn of Saint Anthony of Padua, and we are told that he died reciting it.“
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 81
Finally, then, what about the Canticle of Zechariah, the Benedictus?
“The Evangelist St. Luke tells us that on the eighth day after the birth of John the Baptist, when the child was to be circumcised, the tongue of Zachary, the Precursor‘s father, which had been silent for nine months, was then loosened and he uttered the Canticle Benedictus which is here recited in the Office. It was in this inspired song that Zachary gave the first announcement that the Messiah expected by so many generations had already come, and, scanning the future, foretold the glorious mission of his son John the Baptist, the last of the prophets of Israel, who was to open the gates of the new covenant. Formerly when the Hours were always recited at fixed times, the chanting of the Benedictus coincided with the dawn, which was a most appropriate time for this Canticle, since it salutes John the Baptist as the herald of Christ, the true Sun of Justice who was to illuminate the world. (…)
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 84-89
Those of us who are privileged to say the Office ought to be mindful that the words of Zachary are in a measure applicable to us, and that consequently it is incumbent upon each of us according to our calling and state of life to be heralds of Christ by the faithful discharge of our duties, and by the ever-powerful appeal of good example.“
It is worth noting here once again that the Church wished at the Second Vatican Council that the traditional practice of reciting the hours at the actual daytimes they refer to is preferable to any other method of praying the Office, so that the day may truly be punctuated with prayer.
None: Penance
“None. This Hour is called None (Latin, Nona) which signifies ninth, because it was at the ninth hour of the day, i.e. at three o‘clock in the afternoon, that it was originally said. This is the hour at which the day begins to decline, and hence it reminds us that our own life is drawing to a close. It was also at three o‘clock in the afternoon that Our Lord expired upon the cross to merit for us the grace of a happy death. None, therefore, is impregnated with the thought of death and of final perseverance (…).“
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 166-167
Here is what these two Dominicans have to teach us about the three Psalms of None:
“Psalm 128. Scarcely had the people of Israel after their return from the captivity of Babylon settled down in their own land to enjoy the peace of their liberation when their bitter foes, the Samaritans, began to harrass them, trying to prevent the rebuilding of their city and Temple. This was discouraging, and hence the Psalmist in the song that follows would first remind his people that these new afflictions are but a repetition of the distresses experienced throughout their long history, from which, however, their faith in Jehovah has enabled them each time to emerge victorious. (…)
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 169-172
From Our Lord‘s infancy to His death upon the cross He was the object of bitter persecution, which was a sword of sorrow afflicting His Blessed Mother. (…)“
“Psalm 129. This Psalm is one of those seven which, from ancient times, have been known as the Penitential Psalms. It was very probably composed as a prayer for the day of public repentance appointed by Esdras after the return of the exiles from Babylon. (…)
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 173-176
When (…) plunged into the depths of sorrow at the sight of her dying Son, Mary raised the voice of her supplication with confidence to the eternal Father, uniting her prayers with those of Christ for the redemption of mankind. (…)
As the Psalmist offered this devout prayer for all of suffering Israel, so let us recite it for all suffering souls on earth and in Purgatory.“
“Psalm 130. (…) Israel has now learned through the discipline of suffering that it is humility, and not ambition, that God wants of her. Therefore with cheerful faith she penitently accepts her lowly and despised position, and resigns herself to the will of God. (…)
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 177-178
(…) with humble resignation (the Blessed Virgin) joined in the prayer of Jesus by which He surrendered His soul to the will of the heavenly Father. (…)“
None includes another Little Chapter from the 24th chapter of the book of Ecclesiasticus (Wisdom):
“I was exalted like the cedar in Libanus; and like a cypress-tree on Mount-Sion: like a palm-tree in Cades was I exalted, and like a roseplant in Jericho. Thanks be to God.“
Little Chapter for None
“This text illustrates under four striking images the perfections and the beneficent influence of the Eternal Wisdom in the world. Here it is fittingly applied to the Blessed Virgin, whose graces made her strong like the great cedar trees of Mount Lebanon, beautiful like the cypresses on Mount Sion, raised above earthly things like the lofty palm that grows in fertile Cades south of Palestine, and sweet like the roses of Jericho.“
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 180
Vespers: Thanksgiving
“I gave a sweet smell like cinnamon and aromatical balm: I yielded a sweet odor, like the choicest myrrh. Thanks be to God.“
Little Chapter for Vespers
“Vespers. The word vespers comes from the Latin word vespera, evening. After the labors of the day are done and the night is coming on with its darkness and dangers, the Church feels the need of fortifying our souls through some special prayers, and these are called the Evening Office or Vespers. As Lauds are the Morning Praises, which the Church addresses to the Creator, so Vespers are the Evening Praises, which according to St. Isidore and other ancient authorities are sung in honor of Our Lord in the Eucharist, because the Mass was first celebrated in the evening. After the Holy Sacrifice itself there is no more beautiful or ancient service than Vespers.“
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 183-184
This hour is at its core made up of five Psalms (109 (110), 112 (113), 121 (122), 126 (127), 147 (148)), the Ave Maris Stella hymn, and the Canticle Magnificat.
Remember the chart by which I tried to show the connection between the canonical hours and the events of Christ‘s final day of Passion? It was in the evening – at the time of Vespers – that He instituted the Eucharist during the Passover meal with His disciples, after which they sung the so-called Hallel Psalms (Psalms 113-118) before they withdrew to the Mount of Olives. These are Psalms of praising God which the Jewish people always sing after the Passover meal.
Just giving you the “headlines“ which the Tree of Life version of the Bible in front of me – admittedly a version of the Bible published by modern-day Messianic Jews which I still often use – has chosen for characterizing these Psalms will suffice to convey to you the themes of these prayers:
113 (in the Vulgate, and therefore in the Little Office and the Divine Office no. 112): “From the Rising of the Sun“; 114: “Passover Song“; 115: “Bless the Maker of Heaven and Earth“; 116: “Lift Up the Cup of Salvation“; 117: “Praise Him, All You Nations“; 118: “His Chesed (lovingkindness) Endures Forever“.
Now, it is interesting to find the first of these Hallel Psalms being part of the Vespers prayer in the Little Office. I already quoted parts of it in the beginning of this article…
“Halleluyah! Praise, O servants of ADONAI, praise the Name of ADONAI. Blessed be the Name of ADONAI from now and forever. From the rising of the sun to its going down the Name of ADONAI is to be praised. ADONAI is high above all nations, His glory is above the heavens. Who is like ADONAI our God, enthroned on high, who brings Himself down to look upon heaven and upon earth? He raises the poor from the dust, lifts up the needy out of the dunghill, to seat him with princes, with the princes of His people. He settles the barren woman in her home as a joyful mother of children. Halleluyah!“
Psalm 113
In closing, let‘s see what the Dominicans have to say about the five Psalms of Vespers, the Ave Maris Stella hymn, and the Magnificat:
“Psalm 109. On account of its energetic brevity, its grandeur and profundity, this Psalm ranks among the noblest songs of the Old Testament. It has been called ‘the pearl of the Messianic Psalms‘. When the pious and valiant King David had organized on Mount Sion the worship of Jehovah and triumphed over his enemies, the prophet Nathan come to promise him in the name of God that his royal house should have no end. David, therefore, in the present lyric, inspired from on high, hymns the fulfillment of this promise in his future Son, the Messiah. (…)
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 185-189
To the unbelieving all seemed lost when the body of the dead Saviour was laid in the tomb; but how different to Mary who understood from the prophecies, among which was the Psalm just explained, that the final triumph of her Son meant also victory over death, which was to be accomplished in His resurrection on the third day!“
“Psalm 112. With this Psalm begins the Great Hallel, or Hymn of Praise, embracing Psalms 112 to 117, which the Jews were accustomed to sing at their great festivals of Pasch, Pentecost and Tabernacles, and at other times, and which was probably chanted by Our Lord and the disciples at the Last Supper (…). This present Psalm is a song of thanksgiving, perhaps to express Israel‘s gratitude for her restoration from Babylonian captivity. (…)
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 190-193
Doubtless the first to whom Our Lord appeared in the glory of His Resurrection was His Blessed Mother, whose humility was thus exalted and whose bereavement gave way to the gladness of a mother rejoicing with her son.“
“Psalm 121. (…) here the pilgrims have arrived at the gates of Jerusalem. One of them relates to his fellow-travelers with what joy he heard it said: ‘Today we shall enter the House of the Lord.‘ Now in the presence of the Holy City, the pilgrims, filled with admiration, marvel at its beauty and strength, recall its past glories and pray for its future welfare.“
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 121
“Psalm 126. Upon their return from the Babylonian captivity, the Jews, finding their country bereft of inhabitants and Jerusalem in ruins, were likely to be over anxious about the work of restoration and at the same time forgetful of their dependence on God‘s assistance. The Psalmist, therefore, here warns them that labor without divine blessing is vain, and that among all the gifts of God a numerous family is one of the greatest. (…)
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 155-159
The Holy Family at Nazareth is a model to all families and to all communities. Their daily toil, exercised with diligence, but without over-solicitude, was sanctified by prayer, resignation and confident trust in divine Providence. (…) Let us pay more attention to the spirit with which we labor than to the amount of work performed, lest we toil in vain.“
“Psalm 147. When Nehemias had completed the reconstruction of the walls of Jerusalem and restored the Temple, a solemn dedication service took place in honor of so great an event. It was probably at this time and for this occasion that the present Psalm was composed and first sung. Words more suitable or more magnificent could not have been uttered to express the gratitude of the people for their return from exile and the rebuilding of their city and sanctuary. (…)
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 198-202
Cultivate fervor and zeal in God‘s service, which will be a strong wall against worldliness, and like the warmth of spring-time will give spiritual fruitfulness and peace.“
“Ave maris stella, etc. The author of this beautiful hymn, which is as old as the ninth century, is unknown. It was one of St. Dominic‘s favorite hymns, and was often on his lips as he walked from place to place on his apostolic journeys.“
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 204
“Magnificat. This beautiful Canticle of the Blessed Virgin was first sung when Mary visited her cousin Elizabeth. From the earliest times it has been in use in the Church. St. Benedict was the first to make it a part of the evening Office of Vespers. (…)
Charles J. Callan O.P. / John A. McHugh O.P.: The Little Office of the Blessed Virgin. Explained for Dominican Sisters and Tertiaries, Martino Fine Books 2020 (reprint of an edition of 1927), p. 207-211
Let us never cease thanking God for His many benefits. And in estimating our state of life, let us remember that God chooses as His special instruments not the proud and powerful of the world, but the humble and the lowly; and also that those who seek after temporal abundance always find their souls empty, while those who thirst for spiritual things are filled with every kind of good.“