Monthly Archives: October 2014

Little Office for Friendships

St. John the Apostle

In the name of the + Father, and of the Son, and of the Holy Spirit. Amen.

℣. O God, come to my assistance;
℟. O Lord, make haste to help me.
℣. Glory be to the Father, and to the Son, and to the Holy Spirit.
℟. As it was in the beginning, is now, and ever shall be, world without end. Amen.

Antiphon. A man that hath friends must show himself friendly: and there is a friend that sticketh closer than a brother.

Psalm 133

Oh, how good and pleasant it is, *
when brethren dwell together in unity!
It is like fine oil upon the head *
that runneth down upon the beard,
Upon the beard of Aaron, *
and runneth down upon the collar of his robe.
It is like the dew of Hermon *
that falleth upon the hills of Zion.
For there the LORD hath ordained the blessing: *
life for evermore.

Glory be to the Father, and to the Son, and to the Holy Spirit.
As it was in the beginning, is now, and ever shall be, world without end. Amen.

Antiphon. A man that hath friends must show himself friendly: and there is a friend that sticketh closer than a brother.

A reading from the Book of Sirach:

A faithful friend is a sturdy shelter: he that hath found one hath found a treasure. There is nothing so precious as a faithful friend, and no scales can measure his excellence. A faithful friend is an elixir of life; and those who fear the Lord will find him.

℣. But Thou, O Lord, shed Thy glory upon us.
℟. Thanks be to God.

℣. Two are better than one; because they have a good reward for their labor.
℟. For if they fall, the one will lift up his fellow:
℣. And if one prevail against him, two shall withstand him;
℟. A threefold cord is not quickly broken.

Let us pray. O God, Loving Father of those whose names Thou canst read in my heart, watch over them with every care. Make their way easy and their labors fruitful. Dry their tears if they weep; sanctify their joys; raise their courage if they weaken; restore their hope if they lose heart, their health if they be ill, truth if they err, and repentance if they fall. ℟. Amen.

Most Holy Sophia, pray for us.
Holy Mary, pray for us.
Our Lady, Untier of Knots, pray for us.
Our Lady of Perpetual Help, pray for us.
Holy Apostle John, pray for us.
John, beloved of the Lord, pray for us.
John, patron of friendship, pray for us.
Holy Francis Patrizzi, pray for us.
Holy Expeditus, pray for us.
Holy Sergius & Bacchus, pray for us.
Holy Polyeuct & Nearchos, pray for us.
Holy Perpetua & Felicity, pray for us.

℣. May the Lord grant us His peace;
℟. And life eternal in the Fullness. Amen.
℣. May Divine aid toward Gnosis remain with us always.
℟. Amen.

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The Divine Office, Little Offices, and Devotion

Book of Hours

As some of you may know (and most probably don’t), for the last several months I’ve been working on a Little Office of the Blessed Sophia, which I hope to have published and available by the start of Advent — God willing. Now if you come from a Catholic background, you’re probably familiar with the concept of a “little office”. If not, you may be wondering, “What the heck is a little office?” Well I’m glad you asked! 😉

The most popular little office is The Little Office of the Blessed Virgin Mary, which saw a rise in popularity amongst Christian laity in the Middle Ages, and still remains popular to this day. It’s modeled after the Divine Office, but is much shorter and contains less variation. It started off as simply the common office of the Blessed Virgin Mary — that is, the regular set of psalms, readings, and prayers appointed for Marian feast days. It gradually began to be prayed on a daily basis, in addition to the Divine Office, in monasteries to honor holy Mary. At certain points in history was even considered obligatory for clergy, and also because a popular form of Marian devotion for lay people because it was less complicated than the Divine Office.

Allow me to break for a moment and explain the Divine Office, for those who not familiar. The Divine Office has been called the official “prayer of the Church”, with roots in ancient Jewish daily prayers, and early monastic practices. The ancient Jews would pray at certain times of day, as recorded in scripture. This was a practice that the apostles and other early Jewish Christians continued. When the first monastics started retreating to the desert to live a life of solitude and prayer, it is said that they would pray the entire psalter (the 150 Psalms of David) in one day. By the time St. Benedict wrote his monastic rule of life, he offered a schema for praying the psalter in a week. In the Divine Office, the psalms are divided up by day, and into 8 canonical hours, or times of prayer throughout the day: Matins, Lauds, Prime, Terce, Sext, None, Vespers, Compline. Since Matins (the midnight office) and Lauds (the sunrise office) are often counted as one, 7 canonical hours are often spoken of. In addition to the psalter, which forms the most important part of the hours, there are also lessons from scripture and Church Fathers, prayers, hymns, and antiphons. Though each time of prayer is called an hour, this refers more to the time of day the office is said, and not the length of time it takes to pray an office. As time went one, praying the Divine Office became binding upon the clergy, in addition the monastic orders according to their rules and constitutions.

The divine office and canonical hours have taken on different forms in the East and West, and many monastic orders have their own particular rite — but no matter the place or traditions, the focus has always been the same: to sanctify the day by turning to God in prayer. The Divine Office has been the Church’s way to fulfill the teaching of St. Paul: “pray without ceasing.”

To return to The Little Office of the Blessed Virgin Mary, this form of devotion offered devout Christians a way of participating in the Church’s daily prayers without requiring a lot of effort to learn the breviary. Unlike the Divine Office, it doesn’t use the entire Book of Psalm, only a small selection which with regular use can be easily memorized. But this isn’t the only little office one can pray, it just happens to be the most popular. The Little Office of the Passion is attributed to St. Francis, who took various scriptures and organized them into unique psalms to be prayed throughout the day. The Little Office of the Immaculate Conception and The Little Office of the Guardian Angel are quite a bit shorter, and rather than utilizing the psalms, a short hymn is recited at each hour. I’ve even offered some little offices here on Gnostic Devotions, for both morning and evening prayers, and my own church has a few different vespers services for public use, as well as an Office of St. Michael for private devotion. Of course, another little office that is often forgotten is the Office of the Dead (the proper office for All Souls’ Day), which consists only of Vespers, Matins, and Lauds — and which inspired the Office we use in the Gnostic Confraternity of All Departed Souls.

Hallowing the hours of the day with periods of prayer is wonderful; but why do it? I could write an entire series of posts on the benefits of praying the psalms regularly, but I’ll save that for the future. We all know that taking small breaks from one’s daily obligations has tremendous benefits for us, mentally and physically. But as Gnostics, seekers of the Light, regular prayer turns us inward and upward toward the Divine, keeping us constantly conscious of the divine spark within, and stilling our minds from the stresses of our day-to-day lives. Through the discipline of regular prayer, we can free our minds to let the Gnosis flow, so to speak. And it is a discipline, it takes practice and effort to form a daily practice and keep oneself accountable enough to stick to it — but that effort also plays an important part in experiencing divine Gnosis. By striving to maintain our practice, even if we don’t necessarily feel like it that day, we exert our will over our bodies so that we can “win the victory over our lower selves!”

I’m a firm believer in the necessity of having a devotional practice, especially if you’re Gnostic. As Gnostics we are esotericists, and let’s face it: many Gnostics are also practicing magicians. Ritual magic is a powerful way of elevating one’s consciousness to higher levels, and allowing us to experience and unite with our Holy Twin Angel. But often we see magicians driven mad in their practices because they lack a devotional component. They can intone magic words and divine names, draw their circles and pentagrams, experience visions… But without a grounding devotional practice, they can risk not being prepared for their experiences, which can quite literally drive them mad.

Devotional practice keeps us grounded. It is the simple act of worshiping the Divine, without necessarily invoking, or asking for anything — but just communing. Remember that at the core of our being, we are divine. God dwells in us, and us in God. A good devotional practice keeps us mindful of that.

Devotions do not have to be set rituals, although a good ritual can be helpful in getting into a regular practice. Whether using one of the offices I’ve linked to in this post, or simply reciting the Our Father, the Jesus Prayer, Kyrie Eleison: establishing a regular practice to stick to is what is important. The practice can be changed and modified, additions can be made; and when one is comfortable, one can improvise. But the important thing is to do it with a humble and open heart, mind, and spirit. But whatever you do, as the saying goes: Just do it!

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