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Eastern Clergy and Horologion #418432 07/30/18 09:14 PM
Joined: Apr 2018
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Gueranger Offline OP
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Do Eastern Catholic priests have a requirement similar to Latin Catholic priests to pray a Liturgy of the Hours or the Divine Office? I know the full Horologion is more complex and requires many books.

Is there a standard liturgical prayer clerics pray everyday?

Re: Eastern Clergy and Horologion [Re: Gueranger] #418449 08/02/18 12:37 AM
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Fr. Deacon Lance Offline
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That matter is left to particular law. The law of Pittsburgh Metropolia reads:
Canon 377
“When common prayer of the Divine Praises is not possible, all clerics should recite the divine praises privately in a manner to be established by the competent authority.“

However, the Metropolia has yet to publish a text or establish the manner how to it.

I suspect most of us prayer an hour or two or recite the psalms by themselves.

My cromulent posts embiggen this forum.
Re: Eastern Clergy and Horologion [Re: Gueranger] #418453 08/02/18 08:49 PM
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Protodeacon David Kennedy Offline
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Posts: 219
Please find below the canonical legislation that pertains to the Ukrainian Greco-Catholic Church in regards to the divine praises.

I have listed them in order of the most general law CCEC to the most particular law.

The section from the Instruction for Applying the Liturgical Prescriptions of the CCEC should not be ignored for it speaks of an attitude and interprets can. 377 of CCEC.

Code of Canons of the Eastern Churches, can. 377 reads:
Canon 377 - All clerics must celebrate the divine praises according to the particular law of their own Church sui iuris.

CHAPTER XIII of the Instruction for Applying . . . .

The Divine Praises

95. Christian prayer

Writing to the Ephesians, Paul the Apostle offers an indicative framework of the elements which should characterize the way in which believers live and especially their prayerful relationship with God: "Be filled with the Spirit, addressing one another [in psalms and hymns and spiritual songs, singing and playing to the Lord in your hearts, giving thanks always and for everything in the name of our Lord Jesus Christ to God the Father" (Eph. 5:18-20). Christian prayer always has its source in the Holy Spirit, who bestows rivers of living water that flow from the glorified Christ (cf. Jn. 7:38-39); it is the Spirit who alone knows the secrets of God (cf. I Cor. 2:11), the only one who knows what and how to pray and intercedes for us in prayer (cf. Rom. 8:26-27).

The believer responds to this gift, is ready to listen to the word of God and offers the readiness of his or her heart to believe that Christ is the Son of God, sent by the Father to accomplish our salvation (cf. Jn. 6:29). The Apostle, in fact, bids us to sing praises to the Lord in our hearts, referring by this expression not just to the abode of sentiments, but to the inmost center of every human being, as shown by Jesus' reprimand of those who surrounded him: "This people honors me with their lips, but their hearts are far from me" (Mt. 15:8).

The Old Testament already calls for prayer seven times a day (cf. Ps. 118 [119]:164) so that it is extended to the entire day. The same precept is insistently reiterated in the New Testament, where the Lord reminds us of the need to "pray always, without becoming weary" (Lk. 18:1).

96. The meaning of the Divine Praises

"Do not be negligent of yourselves, do not deprive the Savior of his own limbs, do not divide his body, do not scatter his members, do not prefer the needs of this world to the word of God, but reunite every day, morning and evening, singing psalms and praying in the house of the Lord."78 The Divine Praises continuously rekindle the spirit of vigilance in the desire for the return of the Lord and sanctify the whole day; recalling the memory of the presence of the Lord, they distribute his grace, permeating and inserting all of existence into the trinitarian life. They sanctify the believer in the dimension of time in which he or she lives, throughout the hours, days, weeks, months and years, as true prayer without interruption, according to the apostolic command. The term itself, "Divine Praises" - related to expressions frequently used in Sacred Scripture and liturgical texts, such as 'sacrifice of praise,' 'spiritual sacrifice,' 'rational sacrifice' - given, in some churches, to the worship that extends to the various hours of the day, points out the religious dimension which transforms the life of man and puts it in personal communion with the Trinity. The unanimous Christian tradition of the East and West has always recognized the multiple forms assumed by monastic life as the privileged place in which this dimension is realized.

The Divine Praises are each Church's school of prayer, instructing in the ancient way of glorifying God in Christ as one Body, in union with and by the example of its Head.

97. Components of the Divine Praises and their importance for knowledge of Eastern spirituality

The celebration of the prayer of time is interwoven with Sacred Scripture, the Word given by God for "teaching, for refutation, for correction, and for training in righteousness, so that one who belongs to God may be competent, equipped for every good work" (2 Tm. 3:16-17). The table of the Word is lavishly prepared not only through the Lectionaries, which gather the biblical texts to be proclaimed and organically arrange them in the order of the liturgical year, but also through the very rich collection of liturgical hymns, of which all the Eastern Churches can be justly proud, which are but the "continuation of the Word which is read, understood, assimilated and finally sung (...) sublime paraphrases of the biblical text, filtered and personalized through the individual's experience and that of the community"79

A rich and prodigiously developed hymnody and euchology constitute probably the most original part of the Eastern liturgical celebrations. Multiple influences, predominantly Syrian and Hellenic, mutually establish and enrich each other to lead to contemplation of the Christian Mystery, according to the global vision of the Fathers of the Church. Compiled by numerous authors, especially by monks who throughout the centuries have unceasingly dedicated themselves to prayer, the texts of the Divine Praises transmit to us as inheritance the very rich and inalienable patrimony of spiritual life. They correspond to the specific features of each of the Eastern Churches, in which they are still deeply rooted. Like the Sacred Scripture, they need to be scrutinized and meditated to reveal the precious pearls they contain. The Divine Praises are, therefore, a privileged place for a study of the Christian spirituality which begins with the prayer of the Church.

98. The communitarian celebration of the Divine Praises is to be restored according to the liturgical books

The Eastern Catholic Churches have often run the risk of omitting the communal and solemn celebration of the Divine Praises, substituting it with individual recitation of the Divine Office, on the part of the clergy, while the daily celebration of the Eucharist has remained often almost the only form of communal liturgy. Where such practice of celebrating the Divine Praises with the people has diminished, if not completely disappeared, the ancient tradition should be restored without delay, so as not to deprive the faithful of a privileged source of prayer, nourished by treasures of authentic doctrine.

It is desired that a renewal of monasticism in the Eastern Catholic Churches, felt as urgent in many places, allow monasteries to once again become the place in which the Divine Praises resound in a privileged and solemn way. Calling upon the time when the Divine Praises were upheld with special care in the East, not only by the monastic communities, but also by the parishes, the Code of Canons of the Eastern Churches reminds us of the obligation - often easily forgotten or abandoned - to celebrate them in the cathedrals, parishes, rectorial churches, religious communities and seminaries.80 It is necessary to observe the prescriptions of the liturgical books (can. 309), but a superficial observance is not sufficient: those responsible must do their best for the faithful to understand the meaning and value of this prayer, love it, take part and find spiritual nourishment in it.81 They ought to thus formed through a true mystagogical program, which allows them to attain nourishment for their own spiritual life from the celebration of the various moments of the liturgical year.

99. Individual prayer of the Divine Praises

Can. 377 of the Code of Canons of the Eastern Churches establishes that "all clerics must celebrate the divine praises according to the particular law of their own Church sui iuris." It is, therefore, an obligation for the clergy. The ideal form of celebration, better manifesting the value of prayer by the Church and for the Church, is certainly communal, which is to be realized and encouraged as a priority. When objective reasons impede a communal form of celebration, clerics are to at least pray individually with the sacred texts of the Divine Praises, constantly interceding in the name of all for the people entrusted to them, for the needs of the Church and the whole world, as befits a good pastor. The authorities of the Churches sui iuris are to establish reasonable norms to regulate such individual prayer, giving preference, after careful study in the selection process of the texts, to the parts which are traditionally more important with respect to the structure of each Church's own liturgy, and taking into account the real possibilities of the clergy. The texts thus elaborated could also be of use, next to the more complete and traditional forms of the Divine Praises, for nurturing the prayer of individuals, families, or groups of the lay faithful.


Кан. 56
(кан. 377 ККСЦ)
Усі священнослужителі зобов’язані щодня публічно чи приватно молитися принаймні якусь цілісну частину богослужінь добового кола: або утреню, або всі часи, або вечірню, або повечір’я, або північну, − відповідно до можливостей та часу доби, хіба що поважна причина звільняла б їх від цього обов’язку.
Can. 56
(CCEO, can. 377)
All clerics must celebrate at least some integral part of the divine services of the daily cycle every day, publically or privately: or matins, or all the hours, or vespers, or compline, or midnight prayer, considering all possibilities and the time of day, unless a grave reason would release them from this obligation.

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