Breviary Prayer Book Download

Benedictine Daily Prayer provides an everyday edition of the Divine Office for people who desire to pray with the church in a simple manner. Based on fifteen hundred years of liturgical prayer within the Benedictine monastic tradition, Benedictine Daily Prayer offers a rich diet of classic office hymnody, psalmody, and Scripture.

I've added a few votive offices to the breviary, but have never provided a full listing of them... Here's a link to a section at the bottom of this page that lists out the votive options that can be prayed instead of or in addition to your regular Offices: The Votives

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Two versions of the Office for the Dead are offered here. The first is the set which was traditionally used in addition to the regular Daily Offices. The second follows the pattern of the '79 prayer book's Morning and Evening Prayer using suitable psalms, readings, and antiphons. (It uses your regular settings for determining traditional [Rite I] or contemporary [Rite II] language.)

Praying with a physical breviary can be challenging especially if no one is there to show you how. However, after an initial introduction to praying the Liturgy of the Hours, it becomes quite easy and is like clockwork.

Today, I will walk you through the most common prayer book lay people can pick up to pray the principal hours of the divine office: Christian Prayer. It contains: Morning, Evening & Night Prayer, with an abbreviated section for the Office of Readings and Daytime Prayer. If you only have enough time to pray one or more of those prayers, I suggest picking-up Christian Prayer.

The secondary catechetical feature in this breviary is the reading of the Books of Homilies, appointed in the Mid-Evening Office. All 33 homilies are listed in a rough seasonally-appropriate order. Unlike most reading plans, however, these are listed only a weekly basis rather than on a daily scale.

The Liturgy of the Hours, like many other forms of the canonical hours, consists primarily of psalms supplemented by hymns, readings, and other prayers and antiphons prayed at fixed prayer times.[7] Together with the Mass, it constitutes the public prayer of the church. Christians of both Western and Eastern traditions (including the Latin Catholic, Eastern Catholic, Eastern Orthodox, Oriental Orthodox, Assyrian, Lutheran, Anglican, and some other Protestant churches) celebrate the canonical hours in various forms and under various names. The chant or recitation of the Divine Office therefore forms the basis of prayer within the consecrated life, with some of the monastic or mendicant orders producing their own permutations of the Liturgy of the Hours and older Roman Breviary.[2]

The General Instruction of the Liturgy of Hours in the Roman Rite states: "The public and communal prayer of the people of God is rightly considered among the first duties of the Church. From the very beginning the baptized 'remained faithful to the teaching of the apostles, to the brotherhood, to the breaking of bread and to the prayers' (Acts 2 :42). Many times the Acts of the Apostles testifies that the Christian community prayed together. The testimony of the early Church shows that individual faithful also devoted themselves to prayer at certain hours. In various areas the practice soon gained ground of devoting special times to prayer in common."[6]

Early Christians were in fact continuing the Jewish practice of reciting prayers at certain hours of the day or night. In the Psalms are found expressions like "in the morning I offer you my prayer";[15] "At midnight I will rise and thank you";[16] "Evening, morning and at noon I will cry and lament"; "Seven times a day I praise you". The Apostles observed the Jewish custom of praying at the third, sixth, and ninth hours, and at midnight (Acts 10:3, 9; 16:25; etc.).[17] Hence the practice of seven fixed prayer times has been taught from the time of the early Church; in Apostolic Tradition, Hippolytus instructed Christians to pray seven times a day "on rising, at the lighting of the evening lamp, at bedtime, at midnight" and "the third, sixth and ninth hours of the day, being hours associated with Christ's Passion."[18][19][20][21]

The Christian prayer of that time consisted of almost the same elements as the Jewish: recital or chanting of psalms and reading of the Old Testament, to which were soon added readings of the Gospels, Acts, and epistles, and canticles.[22] Other elements were added later in the course of the centuries.

In Roman cities, the bell in the forum rang the beginning of the business day at about six o'clock in the morning (Prime, the "first hour"), noted the day's progress by striking again at about nine o'clock in the morning (Terce, the "third hour"), tolled for the lunch break at noon (Sext, the "sixth hour"), called the people back to work again at about three o'clock in the afternoon (None, the "ninth hour"), and rang the close of the business day at about six o'clock in the evening (the time for evening prayer).[citation needed]

By the second and third centuries, such Church Fathers as Clement of Alexandria, Origen, and Tertullian wrote of the practice of Morning and Evening Prayer, and of the prayers at terce, sext, and none. Daily morning and evening prayer preceded daily Mass, for the Mass was first limited to Sundays and then gradually spread to some feast days. The daily prayer kept alive the theme of gratitude from the Sunday "Eucharist" (which means gratitude).[25] The prayers could be prayed individually or in groups. By the third century, the Desert Fathers began to live out Paul's command to "pray without ceasing" (1 Thessalonians 5:17) by having one group of monks pray one fixed-hour prayer while having another group pray the next prayer.[citation needed]

As the format of unbroken fixed-hour prayer developed in the Christian monastic communities in the East and West, longer prayers soon grew, but the cycle of prayer became the norm in daily life in monasteries. By the fourth century, the characteristics of the canonical hours more or less took their present shape. For secular (non-monastic) clergymen and lay people, the fixed-hour prayers were by necessity much shorter. In many churches and basilicas staffed by monks, the form of the fixed-hour prayers was a hybrid of secular and monastic practice.

In the West, the Rule of Saint Benedict modeled his guidelines for the prayers on the customs of the basilicas of Rome. It was he who expounded the concept in Christian prayer of the inseparability of the spiritual life from the physical life. The Benedictines began to call the prayers the Opus Dei or "Work of God."

The spread of breviaries eventually reached Rome, where Pope Innocent III extended its use to the Roman Curia. The Franciscans sought a one-volume breviary for its friars to use during travels, so the order adopted the Breviarium Curiae, but substituting the Gallican Psalter for the Roman. The Franciscans gradually spread this breviary throughout Europe. Pope Nicholas III would then adopt the widely used Franciscan breviary to be the breviary used in Rome. By the 14th century, the breviary contained the entire text of the canonical hours.

The Council of Trent in its final session on 4 December 1563 entrusted the reform of the breviary to the then pope, Pius IV.[26] On 9 July 1568, Pope Pius V, the successor to Pius IV who closed the Council of Trent, promulgated an edition, known as the Roman Breviary, with his Apostolic Constitution Quod a nobis, imposing it in the same way in which, two years later, he imposed his Roman Missal and using language very similar to that in the bull Quo primum with which he promulgated the Missal, regarding, for instance, the perpetual force of its provisions, the obligation to use the promulgated text in all places, and the total prohibition of adding or omitting anything, declaring in fact: "No one whosoever is permitted to alter this letter or heedlessly to venture to go contrary to this notice of Our permission, statute, ordinance, command, precept, grant, indult declaration, will decree and prohibition. Should anyone, however, presume to commit such an act, he should know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul."[27][c]

With the same bull, Pius V ordered the general abolition of all breviaries other than his reformed breviary, with the same exception that he was to make in his Quo primum bull: he allowed those legitimately in use for at least 200 years to continue.[28] Examples of such breviaries are the Benedictine (Breviarium Monasticum),[29] the Carmelite,[30] the Carthusian,[31] the Dominican,[32] the Premonstratensian,[33] and the Ambrosian.[34]

St. Mark's Basilica in Venice, along with the four churches under its jurisdiction, retained its own unique liturgies, psalms, and Latin translations into the 19th century. Many other churches whose local rites predated Pius V's breviary by 200 years or more, such as that of Mantua, continued to use their own breviaries, liturgical calendars, and psalms, as well.[35]

Following the Second Vatican Council, the Catholic Church's Latin Church, hoping to restore their character as the prayer of the entire church, revised the liturgical book for the celebration of the Divine Office, and published it under the title "Liturgy of the Hours".

Although most priests and other clerics in the Latin Church now use the Roman breviary, some (such as those in the Priestly Fraternity of Saint Peter or similar societies) continue to use the breviary as revised by Pope Pius X, the latest edition of which was issued under Pope John XXIII. The motu proprio Summorum Pontificum in 2007 authorized every Latin Church cleric to use this edition to fulfill his canonical obligation to pray the Divine Office. An English/Latin parallel edition was published by Baronius Press in April 2012.

The psalms are taken (with slight adaptations) from the 1963 Grail Psalms, while the Scripture readings and non-Gospel canticles are taken from various versions of the Bible, including the Revised Standard Version, the Jerusalem Bible, the Good News Bible, the New English Bible and Ronald Knox's Translation of the Vulgate. Some of the canticles taken from the Revised Standard Version were amended slightly to conform the English text to the Vulgate in The Divine Office. The intercessions, concluding prayers, antiphons, short responses, responsories, second readings in the Office of Readings, the Te Deum and the Glory be to the Father are all translations approved by the episcopal conferences mentioned and confirmed by the Holy See in December 1973. The Gospel canticles (Benedictus, Magnificat, Nunc Dimittis) are from the 1963 Grail Translation, but an appendix at the end of the book gives the English Language Liturgical Consultation (ELLC)) versions of the Gospel canticles as alternatives.[39] ff782bc1db