The Divine Office
Liturgy of the Hours / Divine Office / Breviary, all three names refer to the same reality, the official prayer of the Church offered at various times of the day in order to sanctify it. Clergy and religious have a canonical obligation to pray the Liturgy of the Hours as official representatives of the Church. Increasingly, the laity are also praying it, though they do not do so in the name of the Church.
Liturgy of the Hours – From liturgia horarium (L) and the Greek litourgia, a service performed by an official.
Divine Office – From officium divina ( L.), a divine service or duty.
Breviary – From breviarium (L.), a compendium (of the canonical hours).
The Divine Office is also called the Opus dei (Work of God).
The Divine Office owes its remote origin to the inspiration of the Old Covenant. God commanded the Aaronic priests (c.1280 BC) to offer a morning and evening sacrifice (Ex. 29:38-29). During the Babylonian Exile (587-521 BC), when the Temple did not exist, the synagogue services of Torah readings and psalms and hymns developed as a substitute for the bloody sacrifices of the Temple, a sacrifice of praise. The inspiration to do this may have been fulfillment of David’s words, “Seven times a day I praise you” (Ps. 119:164), as well as, “the just man mediates on the law day and night” (Ps. 1:2).
After the people returned to Judea, and the Temple was re-built, the prayer services developed in Babylon for the local assemblies (synagogues) of the people were brought into Temple use, as well. We know that in addition to Morning and Evening Prayer to accompany the sacrifices, there was prayer at the Third, Sixth and Ninth Hours of the day. The Acts of the Apostles notes that Christians continued to pray at these hours (Third: Acts 2:15; Sixth: Acts 10:9; 10: 3, 13). And, although the Apostles no longer shared in the Temple sacrifices—they had its fulfillment in the “breaking of the bread” (the Eucharist)—they continued to frequent the Temple at the customary hours of prayer (Acts 3:1).
Monastic and eremitical (hermit) practice as it developed in the early Church recognized in the Psalms the perfect form of prayer and did not try to improve upon it. The practices were quite individual from monastery to monastery. At first some tried to do the entire Psalter (150 Psalms) each day, but eventually that was abandoned for a weekly cycle built around certain hours of the day. Among the earliest Psalter cycles of which we have a record is the division given by St. Benedict in his Rule ch. 8-19 (c.550), with canonical hours of Lauds (Morning Prayer) offered at sunrise, Prime (1st hour of the day), Terce (3rd hour, or Mid-morning), Sext (6th hour or Midday), None (9th hour or Mid-Afternoon), Vespers (Evening Prayer) offered at sunset, and Compline (Night Prayer) before going to bed. In addition, the monks arose to read and pray during the Night. This Office of Matins (Readings) likewise had its divisions, into nocturnes, corresponding to the beginning of each of the “watches of the night” (Ps. 63:6), that is, 9 pm, midnight and 3 am. With the reforms of the Second Vatican Council the traditional one-week Psalter cycle became a four-week cycle.
Although the Divine Office has gone through various forms, and reforms, including that of Vatican II, its basic structure, combining Psalms, prayers, canticles and readings, has been relatively constant since the 11th century. Originally the practice of monks, it was also used by the canons of cathedrals and other great churches. The Roman Breviary, perhaps as old or even older than the Benedictine, was originally the Office of the canons of St. Peters and the other Roman Basilicas. Pope Innocent III (1198-1216) extended its use to the Roman Court (curia). When the Franciscan Order was looking for a convenient one volume Office for its much-traveled friars to use, it adopted this Breviarium Curiae, but substituting the Gallican (French) Psalter for the Roman. This modified Roman Breviary was then spread throughout Europe by the Franciscans. Pope Nicholas III (c.1270) would then adopt this popularized Franciscan version of the Breviary as the Breviary of Rome itself.
After the Council Trent, and its reforms, the Roman Breviary became the Office of the entire Latin Church. It should be noted that religious orders have a right to their own version, though many simply use the Roman Office.
[ excerpts courtesy of & photo courtesy of Divine.org]