CHAPTER 1
Daily Morning Prayer
Introduction
Apart from the Holy Eucharist, Morning and Evening Prayer are the most familiarservices of the Book of Common Prayer. But they are very different in characterfrom the Holy Eucharist. The Eucharist is primarily an action in which we areinvolved, and, to a degree, an end in itself. Morning and EveningPrayer—also known as the Daily Offices, from the Latin word for"duty"—are more contemplative than active and are primarily a means fordoing something else. They are intended to provide, first, a pattern for readingthe Bible, and, second, a framework for our day.
In the 1979 Book of Common Prayer, the basic structure of Morning and EveningPrayer remains essentially unchanged from the pattern of the very first PrayerBook, compiled by Archbishop Thomas Cranmer in 1549. The 1979 Prayer Bookprovides two versions: one in traditional Elizabethan English (Rite I) and onein contemporary English (Rite II). No matter which version we use, no matterwhere we take part in the services—in a cathedral or parish church, athome, in an office, or on a commuter train—we are sanctifying time byframing each day with prayer. No matter the setting, the goal of the DailyOffice remains the same: to provide opportunity for every Christian to offereach day to God.
A Pattern for Reading the Bible
In monastic communities, one of the reasons the monks prayed the Daily Officeswas to read the Bible through in some systematic way. In the Middle Ages thegrowing number of saints' days interrupted the regular pattern of readings, andone of Archbishop Cranmer's objectives was to enable lay people to hear thewhole Bible read.
Central to both Morning and Evening Prayer are the readings from the Bible. InCranmer's plan there was to be one reading from the Old Testament and one fromthe New at each service. Most of the Old Testament and the Apocrypha would beread through each year, and the New Testament (except for the Book ofRevelation) was to be read through three times each year. The psalms weredivided into sixty segments so that by reading one at each service, morning andevening, the whole psalter could be read each month.
The 1979 Book of Common Prayer allows for the use of the thirty-day cycle ofpsalm readings but also provides a schedule that distributes the psalms overseven weeks through most of the year. Three Lessons, one each from the OldTestament, the Epistles, and the Gospels, are provided for each day with thesuggestion that two be read in the morning and one in the evening. Followingthis pattern, most of the Old Testament would be read through in two years andmost of the New Testament every year. Alternative plans include reading threeLessons at one service daily or two Lessons at both daily services. (See page934 of the Book of Common Prayer for more information.)
The readings from the Bible are preceded by the psalms and separated andfollowed by Canticles. The Canticles provide opportunity to reflect on thereadings while they are said or sung and to respond to the readings with praise.The readings and Canticles are followed by the Apostles' Creed, so that thereadings lead to a statement of faith. The service then concludes with prayer.Morning and Evening Prayer are, then, biblical services: a way to read the Biblein a careful and systematic way as part of an offering of praise and prayer bythe Christian community.
Just as the monastic offices were usually sung, so Morning and Evening Prayerhave developed a rich heritage of music. Music adds to the beauty of theservice, but there is also a very practical advantage to singing. Chanting thepsalms and Canticles makes it easier to recite them in unison, and chanting theprayers makes it easier to hear the words, especially in a large church orcathedral. Evening Prayer, especially, is so often sung that it is commonlyreferred to as "Evensong." But while the Daily Offices may be elaborately sung,they may also be recited very simply by a few people in a small chapel or saidprivately by an individual with a Bible and a prayer book and ten or fifteenquiet minutes. Doing so frames our time in a Bible-centered pattern of prayer,shared in by countless Christians throughout the world.
A Framework for the Day
Time is God's most elusive gift: there is no way to hold it or change it. But wecan measure it and, indeed, one of the psalms (104:20) suggests that God madethe moon specifically to mark the seasons for us. If we can measure time, thenwe can also set aside a part of it to give back to God, just as we set asideparts of all our other gifts to offer them to the God who gives them to us. Withtime, as with money, we can find ways to set aside part as a way of showing thatall of it belongs to God. The Sabbath was set aside as a way of making the wholeweek holy, and, in the same way, we set aside times of daily prayer to mark eachday as God's. This marking and offering of time to God is an act of bothstewardship and praise.
Christians inherited a pattern of daily prayer from the Jews, who set asidethree times of prayer daily. But Christians found the psalm verse (119:164) thatsays, "Seven times a day do I praise you" and by the Middle Ages monks haddeveloped a tradition of seven daily times of prayer:
Matins before dawn and Lauds at daybreak, combined into one service;Prime, at the beginning of the work day;Terce, Sext, and None at midmorning, noon, and midafternoon;Vespers at sundown;and Compline at bedtime.
Obviously, such a schedule could be kept only by monks and nuns, though laypeople were encouraged to attend when they could.
In the first English Book of Common Prayer, Archbishop Cranmer set out tocombine and revise the Daily Offices so that ordinary people could take part inthem. The two new services of Morning Prayer and Evening Prayer would replacethe sevenfold pattern and provide a way for everyone to praise God at thebeginning and end of each day. These services, required for the clergy, becameso popular that for centuries they pushed aside the Eucharist and even becamethe principal Sunday services, for both morning and evening. With the revisionsof the 1979 Prayer Book restoring the Eucharist to its central place, however,Morning and Evening Prayer, in their turn, have often been pushed aside. As aremedy, the 1979 Prayer Book offers brief "Daily Devotions" for morning, noon,early evening, and close of day (BCP pages 136–140) and also restores theservice of Compline to assist Christians who want a fuller structure of prayerfor their daily lives.
How to Use Morning (and Evening) Prayer
For most Christians daily attendance at church morning and evening will beimpractical, but the Daily Offices can be used at home (before breakfast orafter dinner, for example) or in the office, or even while traveling. Longer andshorter versions can be used, as follows.
1 - Full Morning Prayer (Rite II)
Opening sentences (choose one or more), pages 75–78
Invitatory, page 80
Canticle (Venite or Jubilate, except Christ our Passover atEaster time), pages 82–83
Psalm (selections listed, pages 936 ff, or use the psalms for the day of themonth, page 585 ff.)
First Lesson (selections, page 936 ff, or begin with Genesis and read a chaptera day)
Canticle (choose one), pages 85–95
Second Lesson (selections, page 936 ff. or begin with St. Matthew and read achapter a day)
Third Lesson (optional)
The Apostles' Creed, page 96
The Prayers (Lord's Prayer and Suffrages, page 97, one collect, pages98–100, one prayer from pages 100–101, other prayers optional)
Conclusion, page 102
2 - A Shorter Version of Morning Prayer (Rite II)
Opening sentences (chose one or more), pages 75–78
Invitatory, page 80
Canticle (Venite or Jubilate, except Christ our Passover atEaster time), pages 82–83
Psalm (selections listed, pages 936 ff, or use the psalms for the day of themonth, page 585 ff.)
One Lesson (selections listed on page 936 ff, or begin with Genesis or St.Matthew and read a chapter a day)
The Apostles' Creed, page 96
The Prayers (page 97, one collect from pages 98–100, one prayer from pages100–101, other prayers optional)
Conclusion, page 102
Morning Prayer, Rite I
The Rite I form of Morning Prayer differs from Rite II primarily in usingtraditional rather than contemporary language. The sequence of OpeningSentences, Confession, Invitatory, Psalm, Lessons and Canticles, Creed, andPrayers is exactly the same, although there are some differences in theCanticles and prayers provided. For a general discussion of Morning Prayer,then, the material on BCP pages 3–7 applies equally to both Rite I andRite II. A few things, however, are different.
The same thirty-three verses of Scripture as Opening Sentences are provided forboth rites. The first notable difference is in the Invitation to the GeneralConfession (page 41 in the 1979 Prayer Book). This exhortation, essentiallyunchanged from 1552 to 1928, has been much shortened in the Rite I and IIversions. In both, it lists the purposes for which we gather to render thanks toGod, to praise God, to hear God's word, and to offer prayer. Oddly, the Rite IIversion omits the first of these purposes: "to render thanks for the greatbenefits that we have received." Since both versions include the GeneralThanksgiving, this difference cannot be explained.
The forms of Confession and Absolution in Rites I and II are different, but bothare based on very ancient models. The Rite I Confession omits the words "andthere is no health in us" and "miserable offenders" found in earlier prayerbooks. The first of these phrases especially is questionable theology, since itseems to imply that there is no goodness left in us as a result of our sins.Many Anglican theologians have maintained that the image of God remains presentin every human being, though it is deformed or marred by sin. We are, one mightsay, "bent" but not "broken."
The Venite (see Glossary) has appeared in slightly differentversions in different prayer books over the years. The first American prayerbook dropped the last four and a half verses of Psalm 95 and added two versesfrom Psalm 96 in their place. The current Rite II version drops the verses fromPsalm 96 and adds the half-verse of Psalm 95: "Oh, that today you would hearkento his voice!" The effect is to make the Rite I version center on God's holinessand worship and end with praise, while the Rite II version ends with a challengeto the worshiper. The traditional (pre-1928) version of the Venite(Psalm 95 in the language of the Great Bible, published in 1539) is alsoavailable on page 146 and, of course, the contemporary version is on page 724with the other psalms.
The Canticles provided for Morning Prayer, Rite I, are all those provided in the1928 Prayer Book for Morning Prayer as well as those provided in that book forEvening Prayer: the Magnificat, the Nunc Dimittis, andGloria in excelsis. The Gloria was provided in 1928 only as analternative to the Gloria Patri at the end of the psalms but is givenhere as a Canticle, perhaps on the theory that everything in the 1928 PrayerBook should be included somewhere in the 1979 Prayer Book. The Canticles addedto the 1979 Prayer Book (numbers 8, 9, 10, 11, 14, 18, 19) have not been addedto Rite I. Nevertheless any Rite II Canticle can be used with Rite I, and viceversa.
After the Creed and Lord's Prayer, the same two sets of versicles and responsesare provided with, perhaps, one significant difference. The response to the lastversicle in Set B in Rite II is, "And we shall never hope in vain." Rite I, lessoptimistically, says only, "Let me never be confounded." The first version isfrom the International Commission on English Texts, while the latter is a moreaccurate translation of the biblical text of Psalm 71:1.
Of the prayers, only two seem significantly dissimilar. The Collect for Grace isphrased very differently in the two services, though the same general line ofthought seems to be followed. The General Thanksgiving in Rite II is modifiedfor the sake of inclusive language by changing "to us and to all men" to "to allwhom you have made."
The Daily Office
Daily Morning Prayer: Rite Two
The Officiant begins the service with one or more of these sentences ofScripture, or with the versicle "Lord, open our lips" on page 80.
Advent
Watch, for you do not know when the master of the house will come, in theevening, or at midnight, or at cockcrow, or in the morning, lest he comesuddenly and find you asleep. Mark 13:35, 36
In the wilderness prepare the way of the Lord, make straight in the desert ahighway for our God. Isaiah 40:3
The glory of the Lord shall be revealed, and all flesh shall see it together.Isaiah 40:5
Christmas
Behold, I bring you good news of a great joy which will come to all the people;for to you is born this day in the city of David, a Savior, who is Christ theLord. Luke 2:10, 11
Behold, the dwelling of God is with mankind. He will dwell with them, and theyshall be his people, and God himself will be with them, and be their God.Revelation 21:3
Epiphany
Nations shall come to your light, and kings to the brightness of your rising.Isaiah 60:3
I will give you as a light to the nations, that my salvation may reach to theend of the earth. Isaiah 49:6b
From the rising of the sun to its setting my Name shall be great among thenations, and in every place incense shall be offered to my Name, and a pureoffering; for my Name shall be great among the nations, says the Lord of hosts.Malachi 1:11
Lent
If we say we have no sin, we deceive ourselves, and the truth is not in us, butif we confess our sins, God, who is faithful and just, will forgive our sins andcleanse us from all unrighteousness. 1 John 1:8, 9
Rend your hearts and not your garments. Return to the Lord your God, for he isgracious and merciful, slow to anger and abounding in steadfast love, andrepents of evil. Joel 2:13
I will arise and go to my father, and I will say to him, "Father, I have sinnedagainst heaven and before you; I am no longer worthy to be called your son."Luke 15:18, 19
To the Lord our God belong mercy and forgiveness, because we have rebelledagainst him and have not obeyed the voice of the Lord our God by following hislaws which he set before us. Daniel 9:9, 10
Jesus said, "If anyone would come after me, let him deny himself and take up hiscross and follow me." Mark 8:34
Holy Week
All we like sheep have gone astray; we have turned every one to his own way; andthe Lord has laid on him the iniquity of us all. Isaiah 53:6
Is it nothing to you, all you who pass by ? Look and see if there is any sorrowlike my sorrow which was brought upon me, whom the Lord has afflicted.Lamentations 1:12
Easter Season, including Ascension Day and the Day of Pentecost
Alleluia! Christ is risen.
The Lord is risen indeed. Alleluia!
On this day the Lord has acted; we will rejoice and be glad in it. Psalm 118:24Thanks be to God, who gives us the victory through our Lord Jesus Christ. 1Corinthians 15:57
If then you have been raised with Christ, seek the things that are above, whereChrist is, seated at the right hand of God. Colossians 3:1
Christ has entered, not into a sanctuary made with hands, a copy of the trueone, but into heaven itself, now to appear in the presence of God on our behalf.Hebrews 9:24
You shall receive power when the Holy Spirit has come upon you; and you shall bemy witnesses in Jerusalem, and in all Judea, and Samaria, and to the ends of theearth. Acts 1:8
Trinity Sunday
Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come!Revelation 4:8
All Saints and other Major Saints' Days
We give thanks to the Father, who has made us worthy to share in the inheritanceof the saints in light. Colossians 1:12
You are no longer strangers and sojourners, but fellow citizens with the saintsand members of the household of God. Ephesians 2:19
Their sound has gone out into all lands, and their message to the ends of theworld. Psalm 19:4
Occasions of Thanksgiving
Give thanks to the Lord, and call upon his Name; make known his deeds among thepeoples. Psalm 105:1
At any Time
Grace to you and peace from God our Father and the Lord Jesus Christ.Philippians 1:2
I was glad when they said to me, "Let us go to the house of the Lord." Psalm122:1
Let the words of my mouth and the meditation of my heart be acceptable in yoursight, O Lord, my strength and my redeemer. Psalm 19:14
Send out your light and your truth, that they may lead me, and bring me to yourholy hill and to your dwelling. Psalm 43:3
The Lord is in his holy temple; let all the earth keep silence before him.Habakkuk 2:20
The hour is coming, and now is, when the true worshipers will worship the Fatherin spirit and truth, for such the Father seeks to worship him. John 4:23
Thus says the high and lofty One who inhabits eternity, whose name is Holy, "Idwell in the high and holy place and also with the one who has a contrite andhumble spirit, to revive the spirit of the humble and to revive the heart of thecontrite." Isaiah 57:15
The following Confession of Sin may then be said; or the Office may continue atonce with "Lord, open our lips."
Confession of Sin
The Officiant says to the people
Dearly beloved, we have come together in the presence of Almighty God ourheavenly Father, to set forth his praise, to hear his holy Word, and to ask, forourselves and on behalf of others, those things that are necessary for our lifeand our salvation. And so that we may prepare ourselves in heart and mind toworship him, let us kneel in silence, and with penitent and obedient heartsconfess our sins, that we may obtain forgiveness by his infinite goodness andmercy.
