Awareness of Liturgy of the Hours

[celestialhost]

Would I be right in thinking that few Catholics have much experience of the Liturgy of the Hours?

I have talked to quite devout Catholics who seem to be almost unaware of the Liturgy of the Hours.

 

[Barzillai]

Here in Florida, USA, my experience is that the typical Catholic has a vague knowledge of the Liturgy of the Hours, while those who seek a deeper spirituality often pray some version of the LOTH daily in their personal prayer life. For example, those who attend daily Mass typically are well aware of the LOTH. But you are correct, across the Catholic Church the LOTH is not prayed as much as its beauty and importance would suggest.

The Benedictine monks at the abbey I visit pray the LOTH rather than the monastic office and those attending can simply use an app on their phone to pray with the monks. The abbey also has the 4-volume books for visitors, but most regulars use a LOTH app. Some of the monks use their own tablets in choir to pray the LOTH.

 

[Tarpeian_Rock]

The term Breviary might ring a bell where LOH doesn’t, at least to those of a certain age.

 

[John_Martin]

Do the Apps have the full use of the LOTH? (such as I have Laudete app on my iPhone)
Or are the apps abbreviated versions? I am not able to figure out the use of the books, bookmarks, jumping back and forth in them.

 

[TeenageConvert]

Do the Apps have the full use of the LOTH? (such as I have Laudete app on my iPhone)
Or are the apps abbreviated versions? I am not able to figure out the use of the books, bookmarks, jumping back and forth in them.

I’m fairly certain they have the full use. But I would recommend downloading iBreviary, Laudate uses a really weird translation for the LOTH. iBreviary lets you download a week’s worth of prayers at a time, so you don’t have to wait for it to buffer every time you go to pray

 

[agnes_therese]

Do the Apps have the full use of the LOTH? (such as I have Laudete app on my iPhone)
Or are the apps abbreviated versions? I am not able to figure out the use of the books, bookmarks, jumping back and forth in them.

The divineoffice.org app has the full version. (The only limitation is that they don’t always offer the memorials.) And it is the same version as in the books. I go back and forth; sometimes I feel like using the book, and sometimes not.

 

[OraLabora]

I’m the book sort; only rarely do I use an on-line version (in French), usually when I’m on a long bike ride, for mid-day prayer. When I travel, I lug the book along with me. Yes, it’s tough to figure out how to use it; monks have an old joke that once you figure out the book, you’re ready for solemn profession (hint: it takes at least 3 years as a novice and simply professed before being ready for solemn profession).

But there’s something special about the book; can’t quite put the finger on it, but I think the back and forth gives you a better appreciation of the structure of the liturgy and why the parts that change do change, rather than having it handed to you in an app. In a sense, liturgy is the language of our faith, and like language, knowing the structure of the language makes one so much more proficient at using it. The Liturgy, based as it is on scriptures, is how God speaks to us. As Fr. Michael Casey said in a talk he gave to us at the last Oblate’s Congress in Rome last year, first the “The Word became flesh and dwelt among us” but then, “The Word became text, and dwelt among us”, by undergoing a sort of kenosis (it was a brilliant presentation. You can read it here).

God the Man dwelt among us but that was in a specific time in a specific place; His witnesses recorded His wisdom for all time in the Scriptures, which will remain with us until the end of our time on Earth.

Somehow, to me at least, a book conveys this notion better than an app. But then even though I’m an IT person, I’m antediluvian when it comes to liturgical stuff. The prayer is no less valid if done from an app or a book. I in no way want to convey that praying from a book is somehow “better”. It just is for me. I’m thrilled when any other member of the Body of Christ wishes to affirm his attachment to the Body in a very real way through the liturgy.

 

[Denise1957]

Would I be right in thinking that few Catholics have much experience of the Liturgy of the Hours?

I have talked to quite devout Catholics who seem to be almost unaware of the Liturgy of the Hours.

I think that historically speaking, the Liturgy of the hours (Divine Office?) was only prayed by priests and religious until about 50 or so years ago, when the laity were encouraged to pray it. For clergy and religious, it’s like a liturgical practice, if I’m not mistaken, but not when laypersons pray it. I think, too, that it’s not really considered as a personal type of prayer, but rather, when it is prayed, the prayers are joined with the prayers of the Church, if that makes sense.

 

[christofirst]

I’m the book sort; only rarely do I use an on-line version (in French), usually when I’m on a long bike ride, for mid-day prayer. When I travel, I lug the book along with me. Yes, it’s tough to figure out how to use it; monks have an old joke that once you figure out the book, you’re ready for solemn profession (hint: it takes at least 3 years as a novice and simply professed before being ready for solemn profession).

But there’s something special about the book; can’t quite put the finger on it, but I think the back and forth gives you a better appreciation of the structure of the liturgy and why the parts that change do change, rather than having it handed to you in an app. In a sense, liturgy is the language of our faith, and like language, knowing the structure of the language makes one so much more proficient at using it. The Liturgy, based as it is on scriptures, is how God speaks to us. As Fr. Michael Casey said in a talk he gave to us at the last Oblate’s Congress in Rome last year, first the “The Word became flesh and dwelt among us” but then, “The Word became text, and dwelt among us”, by undergoing a sort of kenosis (it was a brilliant presentation. You can read it here).

God the Man dwelt among us but that was in a specific time in a specific place; His witnesses recorded His wisdom for all time in the Scriptures, which will remain with us until the end of our time on Earth.

Somehow, to me at least, a book conveys this notion better than an app. But then even though I’m an IT person, I’m antediluvian when it comes to liturgical stuff. The prayer is no less valid if done from an app or a book. I in no way want to convey that praying from a book is somehow “better”. It just is for me. I’m thrilled when any other member of the Body of Christ wishes to affirm his attachment to the Body in a very real way through the liturgy.

You actually like flipping back and forth through the book? That is the part I least enjoy! So much so that, when it comes to the Liturgy of the Hours, I actually look forward to Ordinary Time with no special feasts or memorials. Oh well, to each his own (this probably reveals something about my character I’d rather not examine).

To the OP, it seems to me as well that the more one knows about the faith, the more one is likely to at least be aware of the LOTH.

 

[Marie5890]

I have wondered the same.

I was on the phone with a newly found friend who used to work in the diocese of his former residence in a different state.

When I mentioned that I try to pray the Divine Office, he didnt know what it was.
He asked me if that was related to the LOTH. I said yes. He told me how he had once found a couple of old books on it.

I was like this " "

How could one work within a diocese and not know what the Divine Office was???

 

[Barzillai]

LOL, OK maybe devout Catholics don’t know!!!

 

[OraLabora]

For clergy and religious, it’s like a liturgical practice, if I’m not mistaken, but not when laypersons pray it.

No, that’s wrong. Whether a layperson prays it privately, with others, in community, or in a church or monastery, it is the public prayer of the Church (provided the rubrics and approved texts are used). The General Instructions themselves make this very clear:

1. Lay groups gathering for prayer, apostolic work, or any other reason are encouraged to fulfill the Church’s duty, [103] by celebrating part of the liturgy of the hours. The laity must learn above all how in the liturgy they are adoring God the Father in spirit and in truth; [104] they should bear in mind that through public worship and prayer they reach all humanity and can contribute significantly to the salvation of the whole world. [105]

Finally, it is of great advantage for the family, the domestic sanctuary of the Church, not only to pray together to God but also to celebrate some parts of the liturgy of the hours as occasion offers, in order to enter more deeply into the life of the Church.

You actually like flipping back and forth through the book? That is the part I least enjoy! So much so that, when it comes to the Liturgy of the Hours, I actually look forward to Ordinary Time with no special feasts or memorials. Oh well, to each his own (this probably reveals something about my character I’d rather not examine).

To the OP, it seems to me as well that the more one knows about the faith, the more one is likely to at least be aware of the LOTH.

Not sure I said that I “enjoyed it” but rather that it helped me appreciate the structure better. With time and practice one knows where one is and is going and it flows pretty well. I use an antiphonary noted for Chant to chant the office, and it’s well-designed to minimize page flipping (what’s worse than page-flipping is book-flipping, which is frequent in the monastic versions).

Now I too look forward to ordinary days because it’s easier. One of the monks at the nearby abbey jokes that he has a very great devotion to Saint Feria… It’s even worse for them because big feasts often have complex proper antiphons that they only chant once per year.

But part of the LOTH is that it’s not “all about me”. Its intricacies and complexities serve as a good reminder of that. After all monks call it the Work of God. It’s their main job…

 

[Magdalen2013]

Well, I knew about it before I converted to Catholicism, but only because it had been mentioned in some of the books I read.

I’m a novice in doing the Office, but I have the St. Joseph Guide for the one-volume Christian Prayer, and I lean on that to help me find my way in the book. Plus, Catholic Book Publishing has little cards that fit in the book with things that you use frequently. The first one is the Common Texts (Gospel Canticle of Zacherius, the Magnificat, the Invitatory Psalm 95, and the Te Deum), the second the Psalms and Canticles (Morning Prayer) for Solemnities and Feasts, the third is the alternative Invitatory Psalms (100, 67, 24), the fourth is Night Prayer, and the final one is a overview of the structure and format of the Hours.

Between the cards and the guide, I don’t fumble too much, and I enjoy setting my markers for the next hour after I’ve completed the current one. Eventually, I’ll buy the four volume set – probably after the new translations are approved and published.

 

[OraLabora]

I buy little post-it tabs from the local office supply store, and place them on the parts I go to frequently: the gospel canticles, hymns for the minor hours, psalms 4, 90 and 133 for Compline (use those psalms every day), the common for the Saturday memorial to the BVM and the complementary psalter so I can easily find the psalms for the other minor hours as on weekdays I pray them when I can.

I also put in additional ribbons. When I end an office, I make sure the ribbons are placed for the next one. Right now I have one ribbon for the seasonal hymns, one for the proper of the season, one for the ordinary, one for the current place in the psalter, one for propers of the next memorial/feast/solemnity, one for the applicable commons, one for the Office of the Dead. With all of this, I can find my way along easily and quickly.

I also use our abbey’s ordo to make sure I know what day it is (feria, memorial, etc.). I don’t follow either our national calendar or General Roman Calendar, but the Benedictine one specific to the Solesmes congregation (our abbey does celebrate our national feasts though so they’re always on the ordo; we belong to the Solesmes congregation).

 

[Denise1957]

No, that’s wrong. Whether a layperson prays it privately, with others, in community, or in a church or monastery, it is the public prayer of the Church (provided the rubrics and approved texts are used). The General Instructions themselves make this very clear:

According to one website (Fr. Z), when a cleric recites the divine office he is doing something liturgical, and that consecrated religious are probably doing something liturgical and not just devotional. But when laypersons recite any of the Divine Office, they are praying, but they are not doing so in the name of the Church as an official act of the Church’s prayer life, but rather they are associating themselves with it. (I assume that this means it’s devotional for laypersons).

 

[Sunbreak]

I don’t think many people know what it is exactly. It’s too bad because it’s a beautiful way to be engage in daily prayers.

 

[OraLabora]

OraLabora;12549378:

No, that’s wrong. Whether a layperson prays it privately, with others, in community, or in a church or monastery, it is the public

prayer of the Church (provided the rubrics and approved texts are used). The General Instructions themselves make this very clear:

According to one website (Fr. Z), when a cleric recites the divine office he is doing something liturgical, and that consecrated religious are probably doing something liturgical and not just devotional. But when laypersons recite any of the Divine Office, they are praying, but they are not doing so in the name of the Church as an official act of the Church’s prayer life, but rather they are associating themselves with it. (I assume that this means it’s devotional for laypersons).

wdtprs.com/blog/2010/06/quaeritur-do-laypeople-pray-liturgically-when-praying-the-office/

Fr. Z is wrong.

 

[agnes_therese]

As Fr. Michael Casey said in a talk he gave to us at the last Oblate’s Congress in Rome last year, first the “The Word became flesh and dwelt among us” but then, “The Word became text, and dwelt among us”, by undergoing a sort of kenosis (it was a brilliant presentation. You can read it here).

Thank you! That is brilliant. I trust Fr. Casey won’t mind it being spread among some Secular Discalced Carmelites.

 

[TimothyH]

I’m the book sort; only rarely do I use an on-line version (in French), usually when I’m on a long bike ride, for mid-day prayer. When I travel, I lug the book along with me. Yes, it’s tough to figure out how to use it; monks have an old joke that once you figure out the book, you’re ready for solemn profession (hint: it takes at least 3 years as a novice and simply professed before being ready for solemn profession).

But there’s something special about the book; can’t quite put the finger on it, but I think the back and forth gives you a better appreciation of the structure of the liturgy and why the parts that change do change, rather than having it handed to you in an app. In a sense, liturgy is the language of our faith, and like language, knowing the structure of the language makes one so much more proficient at using it. The Liturgy, based as it is on scriptures, is how God speaks to us. As Fr. Michael Casey said in a talk he gave to us at the last Oblate’s Congress in Rome last year, first the “The Word became flesh and dwelt among us” but then, “The Word became text, and dwelt among us”, by undergoing a sort of kenosis (it was a brilliant presentation. You can read it here).

God the Man dwelt among us but that was in a specific time in a specific place; His witnesses recorded His wisdom for all time in the Scriptures, which will remain with us until the end of our time on Earth.

Somehow, to me at least, a book conveys this notion better than an app. But then even though I’m an IT person, I’m antediluvian when it comes to liturgical stuff. The prayer is no less valid if done from an app or a book. I in no way want to convey that praying from a book is somehow “better”. It just is for me. I’m thrilled when any other member of the Body of Christ wishes to affirm his attachment to the Body in a very real way through the liturgy.

Yeah… something about a real book…

Walk into a coffee shop and put an iPad or a laptop on the table and people are like . Walk into a coffee shop and put a finely bound Bible on the table an no one is ambivalent. You have just claimed the space for Christ.

A Bible or LotH app is mingled among many other apps. But a physical Bible or copy of the Liturgy of the Hours has only one purpose. A red book with the title, “Christian Prayer” can only be for one thing.

-Tim-

 

[Denise1957]

Denise1957;12549704:

OraLabora;12549378:

No, that’s wrong. Whether a layperson prays it privately, with others, in community, or in a church or monastery, it is the public

prayer of the Church (provided the rubrics and approved texts are used). The General Instructions themselves make this very clear:

Fr. Z is wrong.

Well, that’s your opinion, which is fine. I don’t think that the general instructions are clear. If they were clear, then they would address the issue with more clarity as regards the specific role/duty of the clergy, religious, and laypersons in relation to praying the Divine Office. It doesn’t do that.