A Tour of the London Oratory: Chapel of the Sacred.The Ash Grey Lenten Vestments of the Rite of Lyon.18th Century Lenten Veils from the Former Benedict.The Stational Liturgies of the Roman Church.10-Step Process for Teaching Liturgical Arts in th.Altarworthy and Jasper Artisans Guild Vestment Col.The Mantum of the Popes: Three Lesser Seen Examples.New Red Conical Chasuble from Paramentica.Tradition Meets Technology at the New Monastery of.The Church of the Nativity of Our Lord in St.An Introduction to the Baltimore Office (1888).Marian Blue, Gold and White Vestments from Benedic.The Genuine Art of the Processional Banner.A similar list of Psalms suitable for various occasions could even be used for Votive Offices. The variable Psalms draw from a schema "for the various seasons" that the Manual had already drawn up on page 219 (see below). For example, I am currently fleshing out a year-round version of Matins, where the fixed (non-Proper) parts of these offices can be pulled straight from the Office of the Dead, and the Psalms can vary according to the season of the year. Nonetheless, by looking beyond the full Roman Office to the Little Office of the Blessed Virgin Mary-whose roots at Cassino are almost as old as the Office itself-we can find plenty of models for a reduced Matins that could serve as an expansion of the Baltimore original. To include these would have pushed morning prayer beyond the reach of the average layman. Traditional Matins, moreover, is quite long, with a dozen or more Psalms. They are much more complex and variable in their systems of Psalms, Lessons, Responsories, and Antiphons-not only throughout the week but through different feasts and seasons. Yet without the same kind of extensive Cranmerian cutting and pasting, Roman Matins and Lauds are not as obviously suitable for lay use. Matins and Lauds could, of course, have been used for morning prayer as well-after all, Thomas Cranmer used material from them for morning devotions in the Anglican Book of Common Prayer, whose success the American bishops were trying to counter. The Baltimore Office of Prime does, however, faithfully reproduce that office’s traditional Sunday distinctives, namely the Athanasian Creed ( Quicumque vult). Prime traditionally had some daily variability in its Psalms, which the Baltimore Office eliminates by omitting the middle Psalm (117, 23, 24, 25, 22, 21 or 118 depending on the day of the week) and retaining only the first and last psalms, 53 and part of 118, which are invariant. Compline in the Roman Rite has a fixed set of psalms used throughout the week-4, 30, 90, and 133, and only the concluding Antiphons of the Blessed Virgin vary according to the season. Prime and Compline form the morning and evening bookends of the Baltimore Office, and were particularly suitable for that task because they do not naturally vary much day to day. Thus, they occupy a unique position as faithful American variations of a Roman liturgical tradition going all the way back to St. Moreover, as they were produced prior to 1911, they precede all the 20th century overhauls of the Roman Office by Pius X and Paul VI. These were all rendered in traditional “Prayer Book” English, with Vespers printed bilingually to facilitate the laity’s attendance of public Vespers in churches. * The Office of the Dead (Matins and Lauds) The original Offices as they were printed in the bishops’ 1888 Manual of Prayer were as follows: So the idea has a long historical pedigree. Simplified versions of the Divine Office have been among the laity’s favorite devotions for centuries-and in fact “Books of Hours”, based on the Little Office of Our Lady, are the most common type of medieval books that have survived to today. Like the better-known Baltimore Catechism, it gets its name from the Third Plenary Council of Baltimore (1884), under whose authority it was published. The Baltimore Office is a shortened version of the Divine Office that was specifically recommended for the laity by the American bishops in 1888.
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