Ежедневный офис (англиканский)

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Ежедневно офис в англиканских церквях фокусирует традиционные канонические часы на ежедневные услуги утренней молитвы (также называемый утреня или утрени) и вечерней молитвы (обычно называется вечерня , особенно когда отмечается хором), как правило , следующие местные издания Книги общих молитв . Как и в других христианских традициях, духовенство или миряне могут вести повседневную работу . Большинство англиканского духовенства обязаны совершать два основных богослужения ежедневно.

История [ править ]

Одна из первых страниц псалтыря в служебной книге для канонических часов до Реформации, показывающая начало утрени в воскресенье. Показано направление пения Вениты и Псалмов 1 и 2.

Англиканская практика ежедневной утренней и вечерней молитвы происходит от канонических часов до Реформации, из которых восемь требовалось произносить в церквях и священнослужителями ежедневно: утреня , похвалы , прайм, терце, секст, нет , вечерня и повечерие. . Эта практика восходит к самым ранним векам христианства и, в конечном итоге, из дохристианской иудейской практики чтения молитвы Шема утром и вечером, а также воспоминания о ежедневных жертвоприношениях в Храме . ^[1]

Первая Книга общей молитвы (1549 г.), которая впервые представила услуги современного англиканского ежедневного офиса, по сути, в той же форме, что и сейчас.

Первая Книга общей молитвы 1549 года ^[2] радикально упростила эту схему, объединив первые три службы дня в одну службу под названием Маттинс, а последние две - в одну службу под названием Evensong (которая до Реформации была английской название вечерни ^[3] ). Остальные были отменены. Второе издание Книги общей молитвы (1552 г.) ^[4] переименовало эти службы в утреннюю молитву и вечернюю молитву соответственно, а также внесло некоторые незначительные изменения, установив образец ежедневного англиканского богослужения, который практически не изменился в большинстве соборов и соборов. других крупных церквей с тех пор, продолжая текущее издание англиканской церквиКнига общей молитвы 1662 года.

В большинстве англиканских провинций рукоположенные министры обязаны читать утреннюю и вечернюю молитву ежедневно; набожные англиканцы-миряне также часто делают это частью своей духовной практики. Исторически сложилось так, что англиканские религиозные общины сделали Daily Office центральной частью своей общинной духовной жизни, начиная с общины в Литтл-Гиддинге, основанной в 17 веке Николасом Ферраром . ^[5] Регулярное использование утренней и вечерней молитвы из Книги общей молитвы также было частью «метода», продвигаемого Джоном Уэсли и ранним методистским движением. ^[6]^{: 283}

Со времен оксфордского (трактаристского) и ритуального движения 19 века возродился интерес к дореформационной практике молитвенной службы восемь раз в день. До своего обращения в католицизм священник-трактат Джон Генри Ньюман написал в Tracts for the Times номер 75 об отношении Римского Бревиария к ежедневной молитвенной практике англиканской церкви, поощряя его принятие англиканскими священниками. ^[7] Молитва в « короткие часы», особенно повечерие, но также и полуденная молитвенная служба, иногда называемая Дюрнум.в дополнение к основным службам утренней и вечерней молитвы, стало особенно распространенным явлением, и оно предусмотрено в текущих служебных книгах Епископальной церкви в Соединенных Штатах ^[8]^{: 103–7, 127–36} и Церкви Англия. ^[9]^{: 29–73, 298–323.}

Англиканские формы Daily Office распространились на другие христианские традиции: как уже упоминалось, англиканские утренние и вечерние молитвенные службы были центральной частью первоначальной методистской практики. Популярность хоровой песни Evensong привела к ее принятию некоторыми другими церквями по всему миру. Кроме того, поскольку Римско-католическая церковь установила пастырское положение и англиканское использование в Соединенных Штатах и продолжает существовать в нынешних личных порядках для бывших англиканцев, присоединившихся к римско-католической церкви, формы утренней и вечерней молитвы, основанные на англиканском образце. вошли в употребление среди некоторых католиков, содержатся в Книге Божественного поклонения и последующие публикации.

Литургическая практика [ править ]

Традиционное англиканское поклонение Daily Office следует шаблонам, впервые установленным в 1549 и 1552 годах . Однако, начиная с литургического движения 20-го века , некоторые англиканские церкви ввели новые формы, которые не основаны на этой исторической практике. ^[9]^{[10] В} этом разделе будет описана традиционная форма, которая до сих пор широко используется в англиканской общине .

Книга общих молитв была описана как «Библия переоформлена для общественного поклонения»: ^[11]^{: 155} ядра услуг Англиканской Daily Office , почти полностью основано на молясь , используя слова Библии самого, и слыша чтения от него.

Исповедь и отпущение грехов [ править ]

Согласно традиционным изданиям Книги общей молитвы с 1552 года, как утренняя, так и вечерняя молитва открываются продолжительной молитвой исповеди и отпущения грехов , но многие англиканские провинции, включая Англиканскую церковь и Американскую епископальную церковь, теперь больше не требуют этого даже в услуги по традиционным формам. ^[12]^{: 80}^[8]^{: 37, 61, 80, 115}

Вступительные ответы [ править ]

The traditional forms open with opening responses said between the officiating minister and the people, which are usually the same at every service throughout the year, taken from the pre-Reformation use: "O Lord, open thou our lips; and our mouth shall show forth thy praise", based on Psalm 51 and translated from the prayer which opens Matins in the Roman Breviary. Then follows "O God, make speed to save us" with the response "O Lord, make haste to help us", a loose translation of the Deus, in adjutorium meum intende which begins every service in the pre-Reformation hours, followed by the Gloria Patri in English.

Psalms and canticles[edit]

A major aspect of the Daily Office before the Reformation was the saying or singing of the Psalms, and this was maintained in the reformed offices of Morning and Evening Prayer. Whereas for hundreds of years the church recited the entire psalter on a weekly basis (see the article on Latin psalters), the traditional Book of Common Prayer foresees the whole psalter said over the longer time period of one month; more recently, some Anglican churches have adopted even longer cycles of seven weeks^[8]^:934 or two months.^[13]^:lv

At Morning Prayer, the first psalm said every day is Venite, exultemus Domino, Psalm 95, either in its entirety or with a shortened or altered ending. During Easter, the Easter Anthems typically replace it; other recent prayer books, following the example of the Roman Catholic Liturgy of the Hours as revised following the Vatican II council,^[14] allow other psalms such as Psalm 100 to be used instead of the classical Venite.^[8]^{:45, 82–3} After the Venite or its equivalent is completed, the rest of the psalms follow, but in some churches an office hymn is sung first.^[15]^:191–2

After each of the lessons from the Bible, a canticle or hymn is sung. At Morning Prayer, these are usually the hymn Te Deum laudamus, which was sung at the end of Matins on feast days before the Reformation, and the canticle Benedictus from the Gospel of Luke, which was sung every day at Lauds. As alternatives, the Benedicite from the Greek version of the Book of Daniel is provided instead of Te Deum, and Psalm 100 (under the title of its Latin incipit Jubilate Deo) instead of Benedictus. The combination of Te Deum and Jubilate has proven particularly popular for church music composers, having been set twice by Handel, as well as by Herbert Howells and Henry Purcell.

At Evening Prayer, two other canticles from the Gospel of Luke are usually used: Magnificat and Nunc dimittis, coming respectively from the services of Vespers and Compline. Psalms 98 and 67 are appointed as alternatives, but they are rarely used in comparison to the alternatives provided for Morning Prayer.

Bible readings[edit]

The introduction to the first Book of Common Prayer explained that the purpose of the reformed office was to restore what it described as the practice of the Early Church of reading the whole Bible through once per year, a practice it praised as 'godly and decent' and criticized what it perceived as the corruption of this practice by the mediaeval breviaries in which only a small portion of the scripture was read each year, wherein most books of the Bible were only read in their first few chapters, and the rest omitted.^[8]^:866–7

While scholars now dispute that this was the practice or intention of the Early Church in praying their hours of prayer,^[16] the reading of the Bible remains an important part of the Anglican daily prayer practice. Typically, at each of the services of morning and evening prayer, two readings are made: one from the Old Testament or from the Apocrypha, and one from the New Testament. These are taken from one of a number of lectionaries depending on the Anglican province and prayer book in question, providing a structured plan for reading the Bible through each year.

Preces and collects[edit]

Usually the Apostles' Creed is said congregationally following the readings and canticles, then Kyrie eleison. The Lord's Prayer is said or sung and then the preces^{[Note 1]} (also called suffrages) are said in a responsive pattern similar to that which opens the service. The versicles and responses follow an ancient pattern,^[17]^:120 including prayers for the civil authorities, for the ministers of the church and all its people, for peace, and for purity of heart.

Then the minister prays several collects. The first is usually a collect of the day, appropriate to the church season. According to the Church of England's prayer books and those modelled on it, there then follow two collects: at Morning Prayer, they are taken from the pre-Reformation orders for Lauds and Prime, respectively; and at Evening Prayer from Vespers and Compline.^[18]^{:396–7, 403}

Anthem[edit]

The rubric of the Book of Common Prayer of 1662 then reads 'In Quires and Places where they sing here followeth the Anthem.' At choral services of Mattins and Evensong, the choir at this point sings a different piece of religious music, which is freely chosen by the minister and choir. This usage is based on the pre-Reformation practice of singing a Marian antiphon after Compline,^[18]^:397 and was encouraged after the Reformation by the directions of Queen Elizabeth I's 1559 directions that 'for the comforting of such that delight in music, it may be permitted, that in the beginning, or in the end of common prayers, either at morning or evening, there may be sung an hymn, or suchlike song to the praise of Almighty God'.^[19]

Closing[edit]

In the 1662 Book of Common Prayer, five additional prayers were added to close the service.^[18]^:397 These were, in order, for the monarch, for the royal household, for the clergy and people, a concluding prayer taken from the Divine Liturgy of Saint John Chrysostom, and a benediction based on 2 Corinthians 13:14 often referred to by Anglicans simply as 'the grace'.

In modern practice, the anthem is usually followed by some prayers of intercession, or sometimes a sermon, before the congregation is dismissed^[20]^:22–3 Nonetheless the use of some of the five prayers, especially the grace and the Prayer of St Chrysostom, remains common.

Music[edit]

A choir rehearsing for choral Evensong in York Minster

Since the services of Morning and Evening Prayer were introduced in the 16th century, their constituent parts have been set to music for choirs to sing. A rich musical tradition spanning these centuries has developed, with the canticles not only having been set by church music composers such as Herbert Howells and Charles Villiers Stanford, but also by well-known composers of classical music such as Henry Purcell, Felix Mendelssohn, Edward Elgar, and Arvo Pärt. Evening Prayer sung by a choir (usually called 'choral Evensong') is particularly common. In such choral services, all of the service from the opening responses to the anthem, except the lessons from the Bible, is usually sung or chanted.

Settings of the opening responses and the section from the Kyrie and Lord's Prayer up to the end of the collects are suitable for both Morning and Evening Prayer and are usually known by the title 'Preces and Responses'; settings of the canticles differ between the two services and, especially in the latter case, are usually called a "service" (i.e. 'Morning Service' and 'Evening Service'). Almost every Anglican composer of note has composed a setting of one or both components of the choral service at some point in their career. In addition, the freedom of choirs (and thus composers) to select music freely for the anthem after the collect has encouraged the composition of a large number of general religious choral works intended to be sung in this context.

The sung Anglican Daily Office has also generated its own tradition in psalm-singing called Anglican chant, where a simple harmonised melody is used, adapting the number of syllables in the psalm text to fit a fixed number of notes, in a manner similar to a kind of harmonised plainsong. Similarly to settings of the responses and canticles, many Anglican composers have written melodies for Anglican chant.

The psalms and canticles may also be sung as plainsong. This is especially common during Lent and at other penitential times.

Notes[edit]

^ In modern use the term 'preces' is often used to refer to the opening responses, and 'responses' the part of the service after the creed, due to a misunderstanding of the name Preces and Responses, a common title for choral settings of both of these parts of the service. The historical usage of the term in liturgics, however, is to refer to the part of the service nearer the end. "preces". Oxford English Dictionary (Online ed.). Oxford University Press. March 2007. Retrieved 15 June 2019. (Subscription or participating institution membership required.)

References[edit]

^ "Praying the Daily Office". Retrieved 21 October 2020.
^ The Booke of the common praier and administracion of the Sacramentes, and other rites and ceremonies of the Churche: after the use of the Churche of Englande. London: Richard Grafton. 1549.
^ "evensong". Oxford English Dictionary (Online ed.). Oxford University Press. March 2018. Retrieved 15 June 2019. (Subscription or participating institution membership required.)
^ The Boke of common prayer, and administracion of the Sacramentes, and other rites and Ceremonies in the Churche of Englande. London: Edward Whitchurch. 1552.
^ "Little Gidding community". Oxford Dictionary of National Biography (online ed.). Oxford University Press. doi:10.1093/ref:odnb/68969. (Subscription or UK public library membership required.)
^ Kirby, James E.; Abraham, William J., eds. (2011). The Oxford Handbook of Methodist Studies. Oxford: Oxford University Press. ISBN 9780199696116.
^ "Newman Reader - Tracts for the Times - Tract 75". www.newmanreader.org. Retrieved 2019-06-10.
^ a b c d e The Book of Common Prayer … according to the use of The Episcopal Church. New York: Church Publishing Incorporated. 1979.
^ a b Common Worship: Daily Prayer (Preliminary ed.). London: Church House Publishing. 2002. ISBN 0715120638.
^ A New Zealand Prayer Book/He Karakia Mihinare o Aotearoa. Collins. 1989. ISBN 9780005990698.
^ Dailey, Prudence, ed. (2011). The Book of Common Prayer: Past, Present, and Future. London: Continuum. ISBN 9781441160416.
^ Common Worship: Services and Prayers for the Church of England. London: Church House Publishing. 2000. ISBN 071512000X.
^ The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church According to the Use of the Anglican Church of Canada. Toronto: Anglican Book Centre. 1962.
^ Liber hymnarius cum invitatoriis et aliquibus responsoriis. Sablé-sur-Sarthe, France: Abbaye Saint-Pierre de Solesmes. 1983. ISBN 2-85274-076-1.
^ Dearmer, Percy (1928). The Parson's Handbook, containing Practical Directions Both for Parsons and Others as to the Management of the Parish Church and Its Services According to the English Use, as Set Forth in the Book of Common Prayer (11th ed.). London, Edinburgh, etc.: Humphrey Milford.
^ Bradshaw, Paul F. (Summer 2013). "The Daily Offices in the Prayer Book Tradition" (PDF). Anglican Theological Review. 95 (3): 447–60.
^ Blunt, John Henry, ed. (1892). The Annotated Book of Common Prayer, being an Historical, Ritual, and Theological Commentary on the Devotional System of the Church of England (New ed.). London: Longmans, Green, and Co.
^ a b c Procter, Francis; Frere, Walter Howard (1910). A New History of the Book of Common Prayer, with a Rationale of Its Offices. London: Macmillan and Co, Ltd.
^ Gee, Henry; Hardy, W. H. (1896). Documents Illustrative of English Church History. New York. pp. 417–42.
^ The Shorter Prayer Book. London. 1948.

External links[edit]

Daily Prayer: the Church of England's services of Morning Prayer and Evening Prayer from The Book of Common Prayer (1662) and Common Worship: Daily Prayer
SingTheOffice: generator for matins, evensong, and compline from the Book of Common Prayer with Gregorian chant

[17] In modern use the term 'preces' is often used to refer to the opening responses, and 'responses' the part of the service after the creed, due to a misunderstanding of the name Preces and Responses, a common title for choral settings of both of these parts of the service. The historical usage of the term in liturgics, however, is to refer to the part of the service nearer the end. "preces". Oxford English Dictionary (Online ed.). Oxford University Press. March 2007. Retrieved 15 June 2019. (Subscription or participating institution membership required.)

[Praying_the_Daily_Office-1] "Praying the Daily Office". Retrieved 21 October 2020.

[2] The Booke of the common praier and administracion of the Sacramentes, and other rites and ceremonies of the Churche: after the use of the Churche of Englande. London: Richard Grafton. 1549.

[3] "evensong". Oxford English Dictionary (Online ed.). Oxford University Press. March 2018. Retrieved 15 June 2019. (Subscription or participating institution membership required.)

[4] The Boke of common prayer, and administracion of the Sacramentes, and other rites and Ceremonies in the Churche of Englande. London: Edward Whitchurch. 1552.

[5] "Little Gidding community". Oxford Dictionary of National Biography (online ed.). Oxford University Press. doi:10.1093/ref:odnb/68969. (Subscription or UK public library membership required.)

[6] Kirby, James E.; Abraham, William J., eds. (2011). The Oxford Handbook of Methodist Studies. Oxford: Oxford University Press. ISBN 9780199696116.

[7] "Newman Reader - Tracts for the Times - Tract 75". www.newmanreader.org. Retrieved 2019-06-10.

[:0-8] The Book of Common Prayer … according to the use of The Episcopal Church. New York: Church Publishing Incorporated. 1979.

[:2-9] Common Worship: Daily Prayer (Preliminary ed.). London: Church House Publishing. 2002. ISBN 0715120638.

[10] A New Zealand Prayer Book/He Karakia Mihinare o Aotearoa. Collins. 1989. ISBN 9780005990698.

[11] Dailey, Prudence, ed. (2011). The Book of Common Prayer: Past, Present, and Future. London: Continuum. ISBN 9781441160416.

[12] Common Worship: Services and Prayers for the Church of England. London: Church House Publishing. 2000. ISBN 071512000X.

[13] The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church According to the Use of the Anglican Church of Canada. Toronto: Anglican Book Centre. 1962.

[14] Liber hymnarius cum invitatoriis et aliquibus responsoriis. Sablé-sur-Sarthe, France: Abbaye Saint-Pierre de Solesmes. 1983. ISBN 2-85274-076-1.

[15] Dearmer, Percy (1928). The Parson's Handbook, containing Practical Directions Both for Parsons and Others as to the Management of the Parish Church and Its Services According to the English Use, as Set Forth in the Book of Common Prayer (11th ed.). London, Edinburgh, etc.: Humphrey Milford.

[16] Bradshaw, Paul F. (Summer 2013). "The Daily Offices in the Prayer Book Tradition" (PDF). Anglican Theological Review. 95 (3): 447–60.

[18] Blunt, John Henry, ed. (1892). The Annotated Book of Common Prayer, being an Historical, Ritual, and Theological Commentary on the Devotional System of the Church of England (New ed.). London: Longmans, Green, and Co.

[:1-19] Procter, Francis; Frere, Walter Howard (1910). A New History of the Book of Common Prayer, with a Rationale of Its Offices. London: Macmillan and Co, Ltd.

[20] Gee, Henry; Hardy, W. H. (1896). Documents Illustrative of English Church History. New York. pp. 417–42.

[21] The Shorter Prayer Book. London. 1948.

vteAnglican liturgy
Services	Daily Office Morning Prayer (Mattins) Prayer During the Day Evening Prayer (Vespers or Evensong) Night Prayer (Compline) Eucharist (also called Mass, Holy Communion, or the Lord's Supper) Occasional Advent wreath Anointing of the sick Baptism Minor exorcism Christian burial Requiem Commination Confirmation Catechism Consecration Coronation of the British monarch Churching of women Dedication of a church Exhortation and Litany Exorcism Holy Week liturgies Tenebrae Chrism Mass Mass of the Lord's Supper Foot washing Mass of the Presanctified Good Friday Prayer for the Jews Solemn Collects Reproaches Seven Last Words from the Cross Three Hours' Agony Easter Vigil Exsultet Marriage Banns of marriage Vows Nine Lessons and Carols Ordination
Structure	Common Alleluia Apostles' Creed Antiphon O Antiphons Collect Confession Episcopal blessing General Intercessions Glory Be Introit Kyrie Lamb of God Laying on of hands Lesson Epistle Gospel Let us pray The Lord be with you Lord's Prayer Embolism Psalms Priestly Blessing Processional hymn Recessional hymn Responsory Sermon Sign of the cross Trinitarian formula Versicle Divine Office Athanasian Creed Benedictus (Song of Zechariah) Canticle Invitatory Magnificat Nunc dimittis O God, make speed to save us Phos hilarion Te Deum To Thee before the close of day Eucharist Anaphora Anamnesis Epiclesis Fraction Memorial Acclamation Words of Institution Bidding-prayer Collect for Purity Glory to God in the highest Holy Communion Nicene Creed Offertory Oblation Prayer of Humble Access Preface Lift up your hearts Holy, Holy, Holy Sign of peace Tarping Ten Commandments
Music	Anglican chant Carol Fraction anthem Great Four Anglican Hymns List of Anglican church composers List of Anglican hymnals Mass (music) Metrical psalter Service (music) Voluntary (music)
Participants	Acolyte altar server Bishop Choir Crucifer Deacon Laity Lector Priest Reader Usher Verger
Liturgical objects	Altar or communion table Antependium candle cloths lamp rail Rood Ashes Aspergillum Baptismal font Chalice or Communion cup Chrism Crosier Crucifix Cruet Evangeliary Flagon Holy water Incense Lights Palm Paten Processional cross Sacramental bread and wine Salt Sanctuary lamp Tabernacle Pyx Veil Wedding ring
Liturgical books	Book of Alternative Services Book of Common Prayer 1549 1928 1979 Anglican Service Book Sunday Services The Books of Homilies Common Worship Directory for Public Worship The Holy Eucharist: Rite Two Lectionary Revised Common Lectionary Psalter
Vestments (Pontifical)	Alb Bands Baptismal clothing Canterbury cap Cassock Cassock-alb Chasuble Chimere Choir dress Cincture Cope Dalmatic Gaiters Geneva gown Girdle Mitre Pectoral cross Rochet Stole Surplice Tippet Vimpa Zucchetto
Liturgical yearand calendar	Advent Advent Sunday Gaudete Sunday Christmastide Christmas Midnight Mass Epiphanytide Epiphany Baptism of the Lord Candlemas Shrovetide Feast of the Annunciation Lent Ash Wednesday Laetare Sunday Passion Sunday Passiontide Holy Week Palm Sunday Paschal Triduum of Holy Thursday, Good Friday, Holy Saturday, and Easter Eastertide Ascension Pentecost Trinitytide *some churches use Pentecost Season instead of Trinitytide All Saints' Day Kingdomtide Stir-up Sunday or Feast of Christ the King Principal Feast Principal Holy Day Festival Lesser Festival Commemoration
Anglo-Catholicismand Western Rite Orthodoxy	Altar bell Altar of repose Angelus Anglican Breviary Anglican Use Book of Divine Worship Divine Worship: The Missal Divine Worship: Daily Office Anglican Missal Antiochian Western Rite Vicariate Amice Biretta Blessed Sacrament Adoration Benediction Ciborium Ecclesiastical Latin English Missal Humeral veil Hymns to Mary Last Gospel Liturgy of Saint Tikhon Maniple Monstrance Personal ordinariate Roman Canon Thurible Tunicle Stations of the Cross
Eucharistic discipline	Ad orientem and Versus populum Church etiquette Communion and the developmentally disabled Communion under both kinds Fasting Headcover Genuflection Host desecration Intinction Open communion Reserved sacrament Spiritual Communion Thanksgiving after Communion
Theology	Black Rubric Body and Blood of Christ Ex opere operato Grace and means of grace Koinonia Liturgical colours Origin of the Eucharist (Last Supper) Paschal mystery Passion of Jesus and its salvific nature Real presence Receptionism Thirty-nine Articles
Related	Agape feast Anglican Communion Anglican devotions Anglican sacraments Bible translations into English Canonical hours Choral Evensong (BBC) Christian liturgy Churchmanship Convergence Movement English Reformation Elizabethan Religious Settlement Prayer Book Rebellion John Merbecke Latitudinarian Liturgical Movement Millenary Petition Ornaments Rubric Oxford Movement The Parson's Handbook Paschal greeting Prayer for the dead Reformed worship Ritualism in the Church of England Rood screen Sarum Rite Thomas Cranmer Thou Vestments controversy
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