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Celtic Orthodox Benedictine are prayer warriors who daily pray the Benedictine Monastic Diurnal.  This helps them sanctify their day and draw closer to God in Christ. All seven of the hours in the Diurnal take about an hour a day.  Christ asked the Apostles, “WILL YOU NOT WATCH ONE HOUR WITH ME” The Celtic Orthodox Benedictine respond “YES LORD, SPEAK YOUR SERVANT LISTENS”. 


The traditional prayer book of the Benedictine monks in Western Orthodoxy, the Monastic Diurnal, was first set forth in all of its essential features about the year 535 A.D., in the Holy Rule of St. Benedict who is called the father of Western monasticism. It was the first complete and enduring order of daily praise and prayer in European Christendom.


Its recitation was called by St. Benedict the “Opus Dei”, which is Latin for “work of God”.




The Monastic Diurnal (Monastic day time prayers) 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, the Temple was re-built. The

prayer services developed in Babylon for the local assemblies,

(synagogues) of the people, were brought into Temple use. 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



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. Among the earliest Psalter cycles of which we have a

record is the division given by St. Benedict in his Rule (Ch. 8-19)

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.


















Christ continues to bring the love of the Father to His people and reveal His own love for us from the Tabernacle on the Altar. Christ continues to be our Savior, our Redeemer, our life, our sweetness and our hope. From the Tabernacle on the Altar Christ ALONE remains the gate of Heaven, the SOLE arbiter and dispenser of all God’s Graces and gifts; The Mediator of all graces. We are healed by the Sacred Wounds of Christ, we are redeemed by His Precious Blood and we are made clean by His spoken word.  It is impossible to be sealed in the Blood of the Lamb without also experiencing the power of the Mass, as the Eucharist is what seals us in the Blood of the Lamb. The Benedictine Monastic Diurnal is an extension of the Mass and is oriented toward the Mass.


St. Benedict (A.D. 480-543) writes of the

canonical hours in the Rule he wrote


    As the Prophet saith: "Seven times a day I have given praise to

    Thee," this sacred sevenfold number will be fulfilled by us in this

    wise if we perform the duties of our service at the time of Lauds,

    Prime, Terce, Sext, None, Vespers, and Compline; because it was of

    these day hours that he hath said: Seven times a day I have given

    praise to Thee.  At these times, therefore, let us offer

praise to our Creator "for the judgments of His justice;"

namely, at Lauds, Prime, Terce, Sext, None, Vespers, and Compline.




Certain prayers are so important that they represent the official public

Prayer of the Church.  Chief among these is the Holy Sacrifice of the

Mass, which unites us spiritually and physically to God.  In second

place of importance are the seven Canonical Hours of the Benedictine

Monastic Diurnal (Divine Office) which hours sanctify the different parts

of the day and keep us ever in the sight of God.  The Hours of the Office

may vary in length and solemnity, but together they form a unified approach

to our daily communication with God, reflecting the themes of the current liturgical

season and daily feast days.  Like stars surrounding the infinite

brightness of the sun, which is the Mass, the Hours of the Benedictine Monastic

Diurnal merge with the Mass to form a single prayer, the public worship of God in the

name of the Church, elevating our souls and inspiring our thoughts,

words and deeds.  When we pray the Benedictine Monastic Diurnal we are praying

with St. Benedict and with the early church Fathers in the same words they used.

The Canonical Hours of the Benedictine Monastic Diurnal are as follows:



Lauds is a jubilant hour, fresh as the morning dew, perhaps the most beautiful of all the hours. Its symbolism deserves attention. It is night; nature and men are asleep. In the Far East the grey of dawn appears; then the ruddy hue of morning, the harbinger of a new day, spreads across the horizon, and the world of nature begins to stir. But all this natural beauty is only a symbol and reminder of a most wonderful event in the story of salvation. It was at this beautiful hour that our Savior burst the bonds of death. Resurrection—that is the background theme of Lauds. And the two pictures together, dawn and resurrection, remind us of a third arising from slumber, the spiritual awakening of the human soul. There is, then, a threefold resurrection: nature awakens, the Savior rises from the dead, the human soul celebrates its spiritual resurrection. Such is the background to our prayer of Lauds. It is an explicit song of praise; praise is the hour's central theme. If we can get a feeling for these three pictures intermingling in our Lauds prayer, if we can enter into the spirit of this threefold resurrection, if we can enlist the forces of nature to pray and praise and exult along with us while reciting this hour reasonably early in the morning, perhaps even in the open air, then we are certain to be struck by the full impact of its meaning. Lauds is, actually, one of the most striking examples of what a proper observance of the characteristic thought of an hour and the background theme from the story of salvation can do for personal devotion. The psalms at Lauds are all specially chosen hymns of praise.  The climax of Lauds is the Gospel song, the “Benedictus”. It is a hymn in praise of man's redemption, a greeting to the dawning day of salvation which is destined to be one more step toward its completion. Every day is a new coming of the Redeemer, and the Church greets her Savior as the "Day-Spring from on high".


Prime is the Church's second Morning Prayer, quite different in tone from Lauds. Lauds is the ideal morning prayer, a "resurrection song" of all creation and of the Church. Prime is the morning prayer of a sinful human, a subjective prayer. The basic theme of Prime is dedication of and preparation for the day's labors and conflicts. This theme runs through the whole hour.


9 o'clock. The Church wants us to pause briefly during our day's activity and raise our hearts to God; that is the purpose underlying the little hours. They are a chance to catch our breath, an oasis in our desert wanderings. It is important that we do not pray them all at once, but whenever possible we should pray them at the corresponding hour of the day as a renewed consecration of the day's work. The little hours are short, because the day is for work.

The story of salvation has a role to play in Terce: it was the third hour (9:00) when the Holy Ghost came down upon the young Christian community on Pentecost Sunday.  Quite appropriately, the Church recalls this mystery in the hour of Terce: Terce is thus the "first Confirmation", a strengthening for the conflicts of the day. The hour's theme is invocation of the Holy Ghost. The hymns proper to the little hours are a further development of the theme proper to each, and to the corresponding time of day.


12:00 noon. Theme of the hour: The day's conflict is at its climax, the heat of passion is at its strongest, the powers of hell have greater influence over man, our lower nature seems to have gained mastery. Theme from the story of salvation: the Savior is hanging on the Cross (12:00 to 3:00); hell is bringing all its forces to bear against him. This scene from Good Friday is the background for Sext; foreground is the battle against sin in us and in the Church. "Lead us not into temptation" is the message of this hour.


3:00 to 6:00. This day of salvation is slowly beginning its decline. Our thoughts are taken up with the end of life. Looking to my future I ask: will I persevere? Perseverance is the hour's theme. There is no theme from the story of salvation. At the most there is eschatological shading—the last things.


Vespers, or Evensong, is the Church's evening prayer. It is very similar to Lauds, both in construction and in basic theme. The Church looks back on the day of salvation just passed with all its redeeming graces—and is fervently grateful. Vespers is a thanksgiving prayer. Thanksgiving is the principal theme: the “Magnificat” is the climax, the great thanksgiving song of the Church. The canonical-hour theme is this: thanks be to God for the day just passed, both in the soul and in the Church, thanks for all his saving graces.

There is also a theme from the story of salvation to be found in Vespers—the Last Supper. At the very same time that Vespers is prayed, Christ was seated with his apostles in the upper room. This gives Vespers a special connection with the holy Eucharist, and as a matter of fact, a great number of the Vesper psalms are Eucharistic songs or at least can easily be referred to the Eucharist.


Compline is the Church's second evening prayer, and as opposed to Vespers, it is a subjective and individual prayer for the sinful soul who wants to make her peace with God. The hour is a masterpiece of construction, the work of St. Benedict; we might call it the ideal night prayer.

Particularly beautiful is the symbolism of Compline. Light and sun are favorite Scriptural and liturgical symbols of God, Christ, the divine life. Christ is the divine Sun, the Christian is a child of the Sun. These thoughts are to be found frequently in the hours. But also the opposite of light, night and darkness, is a frequent liturgical symbol for the sinister power of the devil; night is the cloak for the prince of this world. The child of God, being a creature of light, is afraid of the night. Like a tiny chick he huddles beneath his mother's wings; there he is safe from the attacks of the hawk, Satan.

It is important to notice that our liturgical prayer thinks not only of ourselves, but of all our fellow men: for them too it is evening now, an evening of temptation, sin, and death. It is a matter of experience for all of us that the devil particularly likes to use the hours of night for setting the snares of his temptations. It is almost as if hell were depopulated every evening and hosts of evil spirits came as agents of sin to plague the earth. How many sins does the night cover with her thick black veil! The religious soul prays this night prayer for his own protection from the powers of darkness and for all souls, everywhere.