General Instruction of the Liturgy of the Hours

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General Instruction of the Liturgy of the Hours
Congregation for Divine Worship



Chapter I: Importance of the Liturgy of the Hours or Divine Office in the Life of the Church

1. Public and common prayer by the people of God is rightly considered to be among the primary duties of the Church. From the very beginning those who were baptized "devoted themselves to the teaching of the apostles and to the community, to the breaking of the bread, and to prayer" (Acts 2:42). The Acts of the Apostles give frequent testimony to the fact that the Christian community prayed with one accord. [1] The witness of the early Church teaches us that individual Christians devoted themselves to prayer at fixed times. Then, in different places, it soon became the established practice to assign special times for common prayer, for example, the last hour of the day when evening draws on and the lamp is lighted, or the first hour when night draws to a close with the rising of the sun.

In the course of time other hours came to be sanctified by prayer in common. These were seen by the Fathers as foreshadowed in the Acts of the Apostles. There we read of the disciples gathered together at the third hour. [2] The prince of the apostles "went up on the housetop to pray, about the sixth hour" (10:9); "Peter and John were going up to the temple at the hour of prayer, the ninth hour" (3:1); "about midnight Paul and Silas were praying and singing hymns to God" (16:25).

2. Such prayer in common gradually took the form of a set cycle of hours. This liturgy of the hours or divine office, enriched by readings, is principally a prayer of praise and petition. Indeed, it is the prayer of the Church with Christ and to Christ.

I. Prayer of Christ

Christ The Intercessor With The Father

3. When the Word, proceeding from the Father as the splendor of his glory, came to give us all a share in God's life, "Christ Jesus, High Priest of the new and eternal covenant, taking human nature, introduced into this earthly exile the hymn of praise that is sung throughout all ages in the halls of heaven." [3] From then on in Christ's heart the praise of God assumes a human sound in words of adoration, expiation, and intercession, presented to the Father by the Head of the new humanity, the Mediator between God and his people, in the name of all and for the good of all.

4. In his goodness the Son of God, who is one with his Father (see Jn 10:30) and who on entering the world said: "Here I am! I come, God, to do your will" (Heb 10:9; see Jn 6:38), has left us the lesson of his own prayer. The Gospels many times show us Christ at prayer: when his mission is revealed by the Father; [4] before he calls the apostles; [5] when he blesses God at the multiplication of the loaves; [6] when he is transfigured on the mountain; [7] when he heals the deaf-mute; [8] when he raises Lazarus; [9] before he asks for Peter's confession of faith; [10] when he teaches the disciples how to pray; [11]when the disciples return from their mission; [12] when he blesses the little children; [13] when he prays for Peter. [14]

The work of each day was closely bound up with his prayer, indeed flowed out from it: he would retire into the desert or into the hills to pray, [15] rise very early [16] or spend the night up to the fourth watch [17] in prayer to God. [18]

We are right in thinking that he took part both in public prayers: in the synagogues, which he entered on the Sabbath "as his custom was;" [19] in the temple, which he called a house of prayer; [20] and in the private prayers that for devout Israelites were a daily practice. He used the traditional blessings of God at meals, as is expressly mentioned in connection with the multiplication of the loaves, [21] the last supper [22] and the meal at Emmaus. [23] He also joined with the disciples in a hymn of praise. [24]

To the very end of his life, as his passion was approaching, [25] at the last supper, [26] in the agony in the garden, [27] and on the cross, [28] the divine teacher showed that prayer was the soul of his Messianic ministry and paschal death. "In the days of his life on earth he offered up prayers and entreaties with loud cries and tears to the one who could deliver him from death and because of his reverence his prayer was heard" (Heb 5:7). By a single offering on the altar of the cross "he has made perfect forever those who are being sanctified" (Heb 10-14). Raised from the dead, he lives for ever, making intercession for us. [29]

II. Prayer of the Church

Command to Pray

5. Jesus has commanded us to do as he did. On many occasions he said: "Pray," "ask," "seek" [30] "in my name." [31] He taught us how to pray in what is known as the Lord's Prayer. [32] He taught us that prayer is necessary, [33] that it should be humble, [34] watchful, [35] persevering, confident in the Father's goodness, [36] single-minded, and in conformity with God's nature. [37] Here and there in their letters the apostles have handed on to us many prayers, particularly of praise and thanks. They instruct us on prayer in the Holy Spirit, [38] through Christ, [39] offered to God, [40] as to its persistence and constancy, [41] its power to sanctify, [42] and on prayer of praise, [43] thanks, [44] petition, [45] and intercession for all. [46]

Christ's Prayer Continued by the Church

6. Since we are entirely dependent on God, we must acknowledge and express this sovereignty of the Creator, as the devout people of every age have done by means of prayer.

Prayer directed to God must be linked with Christ, the Lord of all, the one Mediator [47] through whom alone we have access to God.[48] He unites to himself the whole human community [49] in such a way that there is an intimate bond between the prayer of Christ and the prayer of all humanity. In Christ and in Christ alone human worship of God receives its redemptive value and attains its goal. 7. There is a special and very close bond between Christ and those whom he makes members of his Body, the Church, through the sacrament of rebirth. Thus, from the Head all the riches belonging to the Son flow throughout the whole Body: the communication of the Spirit, the truth, the life, and the participation in the divine sonship that Christ manifested in all his prayer when he dwelt among us.

Christ's priesthood is also shared by the whole Body of the Church, so that the baptized are consecrated as a spiritual temple and holy priesthood through the rebirth of baptism and the anointing by the Holy Spirit [50] and are empowered to offer the worship of the New Covenant, a worship that derives not from our own powers but from Christ's merit and gift.

"God could give us no greater gift than to establish as our Head the Word through whom he created all things and to unite us to that Head as members. The results are many The Head is Son of God and Son of Man, one as God with the Father and one as man with us. When we speak in prayer to the Father, we do not separate the Son from him and when the Son's Body prays it does not separate itself from its Head. It is the one Savior of his Body, the Lord Christ Jesus, who prays for us and in us and who is prayed to by us. He prays for us as our priest, in us as our Head; he is prayed to by us as our God. Recognize therefore our own voice in him and his voice in us." [51]

The excellence of Christian prayer lies in its sharing in the reverent love of the only-begotten Son for the Father and in the prayer that the Son put into words in his earthly life and that still continues without ceasing in the name of the whole human race and for its salvation, throughout the universal Church and in all its members.

Action of the Holy Spirit

8. The unity of the Church at prayer is brought about by the Holy Spirit, who is the same in Christ, [52] in the whole Church, and in every baptized person. It is this Spirit who "helps us in our weakness" and "intercedes for us with longings too deep for words" (Rom 8:26). As the Spirit of the Son, he gives us "the spirit of adopted children, by which we cry out: Abba, Father" (Rom 8:15; see Gal 4:6; 1 Cor 12:3; Eph 5:18; Jude 20). There can be therefore no Christian prayer without the action of the Holy Spirit, who unites the whole Church and leads it through the Son to the Father.

Community Character of Prayer

9. It follows that the example and precept of our Lord and the apostles in regard to constant and persevering prayer are not to be seen as a purely legal regulation. They belong to the very essence of the Church itself, which is a community and which in prayer must express its nature as a community. Hence, when the community of believers is first mentioned in the Acts of the Apostles, it is seen as a community gathered together at prayer "with the women and Mary, the mother of Jesus, and his brothers" (Acts 1:14). "There was one heart and soul in the company of those who believed" (Acts 4:32). Their oneness in spirit was founded on the word of God, on the communion of charity, on prayer, and on the eucharist. [53]

Though prayer in private and in seclusion [54] is always necessary and to be encouraged [55] and is practiced by the members of the Church through Christ in the Holy Spirit, there is a special excellence in the prayer of the community. Christ himself has said: "Where two or three are gathered together in my name, I am there in their midst" (Mt 18:20).

III. Liturgy of the Hours

Consecration of Time

10. Christ taught us: "You must pray at all times and not lose heart" (Lk 18:1). The Church has been faithful in obeying this instruction; it never ceases to offer prayer and makes this exhortation its own: "Through him (Jesus) let us offer to God an unceasing sacrifice of praise" (Heb 15:15). The Church fulfills this precept not only by celebrating the eucharist but in other ways also, especially through the liturgy of the hours. By ancient Christian tradition what distinguishes the liturgy of the hours from other liturgical services is that it consecrates to God the whole cycle of the day and the night. [56]

11. The purpose of the liturgy of the hours is to sanctify the day and the whole range of human activity. Therefore its structure has been revised in such a way as to make each hour once more correspond as nearly as possible to natural time and to take account of the circumstances of life today. [57]

Hence, "that the day may be truly sanctified and the hours themselves recited with spiritual advantage, it is best that each of them be prayed at a time most closely corresponding to the true time of each canonical hour." [58]

Liturgy of the Hours and the Eucharist

12. To the different hours of the day the liturgy of the hours extends [59] the praise and thanksgiving, the memorial of the mysteries of salvation, the petitions and the foretaste of heavenly glory that are present in the eucharistic mystery, "the center and high point in the whole life of the Christian community." [60]

The liturgy of the hours is in turn an excellent preparation for the celebration of the eucharist itself, for it inspires and deepens in a fitting way the dispositions necessary for the fruitful celebration of the eucharist: faith, hope, love, devotion, and the spirit of self-denial. Priesthood of Christ in the Liturgy of the Hours

13. In the Holy Spirit Christ carries out through the Church "the task of redeeming humanity and giving perfect glory to God," [61] not only when the eucharist is celebrated and the sacraments administered but also in other ways and especially when the liturgy of the hours is celebrated. [62] There Christ himself is present - in the gathered community, in the proclamation of God's word, "in the prayer and song of the Church." [63] Sanctification of God's People

14. Our sanctification is accomplished [64] and worship is offered to God in the liturgy of the hours in such a way that an exchange or dialogue is set up between God and us, in which "God is speaking to his people ... and his people are responding to him by both song and prayer." [65] Those taking part in the liturgy of the hours have access to holiness of the richest kind through the life-giving word of God, which in this liturgy receives great emphasis. Thus its readings are drawn from sacred Scripture, God's words in the psalms are sung in his presence, and the intercessions, prayers, and hymns are inspired by Scripture and steeped in its spirit. [66]

Hence, not only when those things are read "that are written for our instruction" (Rom 15:4), but also when the Church prays or sings, faith is deepened for those who take part and their minds are lifted up to God, in order to offer him their worship as intelligent beings and to receive his grace more plentifully. [67]

Praising God With the Church in Heaven

15. In the liturgy of the hours the Church exercises the priestly office of its Head and offers to God "without ceasing" [68] a sacrifice of praise, that is, a tribute of lips acknowledging his name. [69] This prayer is "the voice of a bride addressing her bridegroom; it is the very prayer that Christ himself, together with his Body, addresses to the Father." [70] "All who render this service are not only fulfilling a duty of the Church, but also are sharing in the greatest honor of Christ's Bride for by offering these praises to God they are standing before God's throne in the name of the Church, their Mother." [71]

16. When the Church offers praise to God in the liturgy of the hours, it unites itself with that hymn of praise sung throughout all ages in the halls of heaven; [72] it also receives a foretaste of the song of praise in heaven, described by John in the Book of Revelation, the song sung continually before the throne of God and of the Lamb. Our close union with the Church in heaven is given effective voice "when we all, from every tribe and tongue and people and nation redeemed by Christ's blood (see Rv 5:9) and gathered together into the one Church, glorify the triune God with one hymn of praise." [73]

The prophets came almost to a vision of this liturgy of heaven as the victory of a day without night, of a light without darkness: "The sun will no more be your light by day, and the brightness of the moon will not shine upon you, but the Lord will be your everlasting light" (Is 60:19; see Rv 21:23 and 25). "There will be a single day, known to the Lord, not day and night, and at evening there will be light" (Zech 14:7). Already "the end of the ages has come upon us (see I Cor 10:11) and the renewal of the world has been irrevocably established and in a true sense is being anticipated in this world." [74] By faith we too are taught the meaning of our temporal life, so that we look forward with all creation to the revealing of God's children. [75] In the liturgy of the hours we proclaim this faith, we express and nourish this hope, we share in some degree the joy of everlasting praise and of that day that knows no setting.

Petition and Intercession

17. But besides the praise of God, the Church in the liturgy of the hours expresses the prayers and desires of all the faithful; indeed, it prays to Christ, and through him to the Father, for the salvation of the whole world. [76] The Church's voice is not just its own; it is also Christ's voice, since its prayers are offered in Christ's name, that is, "through our Lord Jesus Christ," and so the Church continues to offer the prayer and petition that Christ poured out in the days of his earthly life [77] and that have therefore a unique effectiveness. The ecclesial community thus exercises a truly maternal function in bringing souls to Christ, not only by charity, good example, and works of penance but also by prayer. [78]

The concern with prayer involves those especially who have been called by a special mandate to carry out the liturgy of the hours: bishops and priests as they pray in virtue of their office for their own people and for the whole people of God; [79] other sacred ministers, and also religious. [80]

18. Those then who take part in the liturgy of the hours bring growth to God's people in a hidden but fruitful apostolate, [81] for the work of the apostolate is directed to this end, "that all who are made children of God by faith and baptism should come together to praise God in the midst of this Church, to take part in the sacrifice, and to eat the Lord's Supper." [82] Thus by their lives the faithful show forth and reveal to others "the mystery of Christ and the real nature of the true Church. It is of the essence of the Church to be visible yet endowed with invisible resources, eager to act yet intent on contemplation, present in this world yet not at home in it." [83]

In their turn the readings and prayers of the liturgy of the hours form a wellspring of the Christian life: the table of sacred Scripture and the writings of the saints nurture its life and prayers strengthen it. Only the Lord, without whom we can do nothing, [84] can, in response to our request, give power and increase to what we do, [85] so that we may be built up each day in the Spirit into the temple of God, [86] to the measure of Christ's fullness, [87] and receive greater strength also to bring the good news of Christ to those outside. [88]

Harmony of Mind and Voice

19. Mind and voice must be in harmony in a celebration that is worthy, attentive, and devout, if this prayer is to be made their own by those taking part and to be a source of devotion, a means of gaining God's manifold grace, a deepening of personal prayer, and an incentive to the work of the apostolate. [89] All should be intent on cooperating with God's grace, so as not to receive it in vain. Seeking Christ, penetrating ever more deeply into his mystery through prayer [90] they should offer praise and petition to God with the same mind and heart as the divine Redeemer when he prayed.

IV. Participants in the Liturgy of the Hours

Celebration in Common

20. The liturgy of the hours, like other liturgical services, is not a private matter but belongs to the whole Body of the Church, whose life it both expresses and affects. [91] This liturgy stands out most strikingly as an ecclesial celebration when, through the bishop surrounded by his priests and ministers, [92] the local Church celebrates it. For "in the local Church the one, holy, catholic, and apostolic Church is truly present and at work." [93] Such a celebration is therefore most earnestly recommended. When, in the absence of the bishop, a chapter of canons or other priests celebrate the liturgy of the hours, they should always respect the true time of day and, as far as possible, the people should take part. The same is to be said of collegiate chapters.

21. Wherever possible, other groups of the faithful should celebrate the liturgy of the hours communally in church. This especially applies to parishes - the cells of the diocese, established under their pastors, taking the place of the bishop; they "represent in some degree the visible Church established throughout the world." [94]

22. Hence, when the people are invited to the liturgy of the hours and come together in unity of heart and voice, they show forth the Church in its celebration of the mystery of Christ. [95]

23. Those in holy orders or with a special canonical mission [96] have the responsibility of initiating and directing the prayer of the community; "they should expend every effort so that those entrusted to their care may become of one mind in prayer." [97] They must therefore see to it that the people are invited, and prepared by suitable instruction, to celebrate the principal hours in common, especially on Sundays and holydays. [98] They should teach the people how to make this participation a source of genuine prayer; [99] they should therefore give the people suitable guidance in the Christian understanding of the psalms, in order to progress by degrees to a greater appreciation and more frequent use of the prayer of the Church. [100]

24. Communities of canons, monks, nuns, and other religious who celebrate the liturgy of the hours by rule or according to their constitutions, whether with the general rite or a particular rite, in whole or in part, represent in a special way the Church at prayer. They are a fuller sign of the Church as it continuously praises God with one voice and they fulfill the duty of "working," above all by prayer, "to build up and increase the whole Mystical Body of Christ, and for the good of the local Churches." [101] This is especially true of those living the contemplative life.

25. Even when having no obligation to communal celebration, all sacred ministers and all clerics living in a community or meeting together should arrange to say at least some part of the liturgy of the hours in common, particularly morning prayer and evening prayer. [102]

26. Men and women religious not bound to a common celebration, as well as members of any institute of perfection, are strongly urged to gather together, by themselves or with the people, to celebrate the liturgy of the hours or part of it.

27. Lay groups gathering for prayer, apostolic work, or any other reason are encouraged to fulfill the Church's duty, [103] by celebrating part of the liturgy of the hours. The laity must learn above all how in the liturgy they are adoring God the Father in spirit and in truth; [104] they should bear in mind that through public worship and prayer they reach all humanity and can contribute significantly to the salvation of the whole world. [105]

Finally, it is of great advantage for the family, the domestic sanctuary of the Church, not only to pray together to God but also to celebrate some parts of the liturgy of the hours as occasion offers, in order to enter more deeply into the life of the Church. [106] Mandate to Celebrate the Liturgy of the Hours

28. Sacred ministers have the liturgy of the hours entrusted to them in such a particular way that even when the faithful are not present they are to pray it themselves with the adaptations necessary under these circumstances. The Church commissions them to celebrate the liturgy of the hours so as to ensure at least in their persons the regular carrying out of the duty of the whole community and the unceasing continuance of Christ's prayer in the Church. [107]

The bishop represents Christ in an eminent and conspicuous way and is the high priest of his flock; the life in Christ of his faithful people may be said in a sense to derive from him and depend on him. [108] He should, then, be the first of all the members of his Church in offering prayer. His prayer in the recitation of the liturgy of the hours is always made in the name of the Church and on behalf of the Church entrusted to him. [109]

United as they are with the bishop and the whole presbyterium, priests are themselves representative in a special way of Christ the Priest [110] and so share the same responsibility of praying to God for the people entrusted to them and indeed for the whole world. [111]

All these ministers fulfill the ministry of the Good Shepherd who prays for his sheep that they may have life and so be brought into perfect unity. [112] In the liturgy of the hours that the Church sets before them they are not only to find a source of devotion and a strengthening of personal prayer, [113] but must also nourish and foster pastoral missionary activity as the fruit of their contemplation to gladden the whole Church of God. [114]

29. Hence bishops, priests, and other sacred ministers, who have received from the Church the mandate to celebrate the liturgy of the hours (see no. 17), should recite the full sequence of hours each day, observing as far as possible the true time of day.

They should, first and foremost, attach due importance to those hours that are, so to speak, the two hinges of the liturgy of the hours, that is, morning prayer and evening prayer, which should not be omitted except for a serious reason.

They should faithfully pray the office of readings, which is above all a liturgical celebration of the word of God. In this way they fulfill daily a duty that is peculiarly their own, that is, of receiving the word of God into their lives, so that they may become more perfect as disciples of the Lord and experience more deeply the unfathomable riches of Christ. [115]

In order to sanctify the whole day more completely, they will also treasure the recitation of daytime prayer and night prayer, to round off the whole Opus Dei and to commend themselves to God before retiring.

30. It is most fitting that permanent deacons recite daily at least some part of the liturgy of the hours, to be determined by the conference of bishops. [116]

31. a. Cathedral and collegiate chapters should celebrate in choir those parts of the liturgy of the hours that are prescribed for them by the general law or by particular law.

In private recitation individual members of these chapters should include those hours that are recited in their chapter, in addition to the hours prescribed for all sacred ministers. [117]

b. Religious communities bound to the recitation of the liturgy of the hours and their individual members should celebrate the hours in keeping with their own particular law; but the prescription of no. 29 in regard to those in holy orders is to be respected.

Communities bound to choir should celebrate the whole sequence of the hours daily in choir; [118] when absent from choir their members should recite the hours in keeping with their own particular law; but the prescriptions in no. 29 are always to be respected.

32. Other religious communities and their individual members are advised to celebrate some parts of the liturgy of the hours, in accordance with their own situation, for it is the prayer of the Church and makes the whole Church, scattered throughout the world, one in heart and mind. [119] This recommendation applies also to laypersons. [120]

Structure of the Celebration

33. The structure of the liturgy of the hours follows laws of its own and incorporates in its own way elements found in other Christian celebrations. Thus it is so constructed that, after a hymn, there is always psalmody, then a long or short reading of sacred Scripture, and finally prayer of petition.

In a celebration in common and in private recitation the essential structure of this liturgy remains the same, that is, it is a conversation between God and his people. Celebration in common, however, expresses more clearly the ecclesial nature of the liturgy of the hours; it makes for active participation by all, in a way suited to each one's condition, through the acclamations, dialogue, alternating psalmody, and similar elements. It also better provides for the different literary genres that make up the liturgy of the hours. [121] Hence, whenever it is possible to have a celebration in common, with the people present and actively taking part, this kind of celebration is to be preferred to one that is individual and, as it were, private. [122] It is also advantageous to sing the office in choir and in community as opportunity Offers, in accordance with the nature and function of the individual parts.

In this way the Apostle's exhortation is obeyed: "Let the word of Christ dwell in you in all its fullness, as you teach and counsel each other in all wisdom by psalms, hymns, and spiritual canticles, singing thankfully to God in your hearts" (Col 3:16; see Eph 5:19-20).


1. See Acts 1:14, 4:24, 12:5 and 12. See also Eph 5:19-21.
2. See Acts 2:1-15.
3. SC art. 83.
4. See Lk 3:21-22.
5. See Lk 6:12.
6. See Mt 14:19, 15:36; Mk 6:41, 8:7; Lk 9:16; Jn 6:11.
7. See Lk 9:28-29.
8. See Mk 7:34.
9. See Jn 11:41ff.
10. See Lk 9:18.
11. Lk 11:11.
12. See Mt 11:25.ff; Lk 10:21ff.
13. See Mt 19:13.
14. See Lk 22:32.
15. See Mk 1:35, 6:46; Lk 5:16. See also Mt 4:1 and par.; Mt 14:23.
16. See Mk 1:35.
17. See Mt 14:23 and 25; Mk 6:46 and 48.
18. See Lk 6:12.
19. See Lk 4:16.
20. See Mt 21:13 and par.
21. See Mt 14:19 and par.; Mt 15:36 and par.
22. See Mt 26:26 and par.
23. See Lk 24:30.
24. See Mt 26:30 and par.
25. See Jn 12:27ff.
26. See Jn 17:1-26.
27. See Mt 26:36-44 and par.
28. See Lk 23:34 and 46; Mt 27:46; Mk 15:34.
29. See Heb 7:25.
30. Mt 5:44, 7:7, 26:41; Mk 13:33, 14:38; Lk 6:28, 10:2, 11:9, 22:40 and 46.
31. Jn 14:13ff., 15:16, 16:23ff. and 26.
32. See Mt 6:9-13; Lk 11:2-4.
33. See Lk 18:1.
34. See Lk 18:9-14.
35. See Lk 21:36; Mk 13:33.
36. See Lk 11:5-13,18:1-8; Jn 14:13, 16:23.
37. See Mt 6:5-8, 23:14; Lk 20:47; Jn 4:23.
38. See Rom 8:15 and 26; 1 Cor 12:3; Gal 4:6; Jude 20.
39. See 2 Cor 1:20; Col 3:17.
40. See Heb 13:15.
41. See Rom 12:12; 1 Cor 7:5; Eph 6:18; Col 4:2; 1 Thes 5:17; 1 Tm 5:5; 1 Pt 4:7.
42. See 1 Tm 4:5; Jas 5:15ff.; 1 Jn 3:22, 5:14ff.
43. See Eph 5:19ff.; Heb 13:15; Rv 19:5.
44. See Col 3:17; Phil 4:6; 1 Thes 5:17; 1 Tm 2:1.
45. See Rom 8:26; Phil 4:6.
46. See Rom 15:30; 1 Tm 2:1ff.; Eph 6:18; 1 Thes 5:25; Jas 5:14 and 16.
47. See 1 Tm 2:5; Heb 8:6, 9:15, 12:24.
48. See Rom 5:2; Eph 2:18, 3:12.
49. See SC art. 83.
50. See LG no. 10.
51. Augustine, Enarrat. in Ps. 85, 1: CCL 39, 1176.
52. See Lk 10:21, the occasion when Jesus "rejoiced in the Holy Spirit and said: 'I thank you, Father...'".
53. See Acts 2:42 Gr.
54. See Mt 6:6.
55. See SC art. 12.
56. See SC art. 83-84.
57. See SC art. 88.
58. See SC art. 94.
59. See PO no. 5.
60. CD no. 30.
61. SC art. 5.
62. See SC art. 83 and 98.
63. SC art. 7.
64. See SC art. 10.
65. SC art. 33.
66. See SC art. 24.
67. See SC art. 33.
68. 1 Thes 5:17.
69. See Heb 13:15.
70. SC art. 84.
71. SC art. 85.
72. See SC art. 83.
73. LG no. 50; SC art. 8 and 104.
74. LG no. 48.
75. See Rom 8:19.
76. See SC art. 83.
77. See Heb 5:7.
78. See PO no. 6.
79. See LG no. 41.
80. See no. 24 of this Instruction.
81. See PC no. 7.
82. SC art. 10.
83. SC art. 2.
84. See Jn 15:5.
85. See SC art. 86.
86. See Eph 2:21-22.
87. See Eph 4:13.
88. See SC art. 2.
89. See SC art. 90. Rule of St. Benedict ch. 19.
90. See PO no. 14; OT no. 8.
91. See SC art. 26.
92. See SC art. 41.
93. CD no. 11.
94. See art. 42. See also AA no. 10.
95. See SC art. 26 and 84.
96. See AG no. 17.
97. CD no. 15.
98. See SC art. 100.
99. See PO no. 5.
100. See nos. 100-109 of this Instruction.
101. CD no. 33; see also PC nos. 6, 7, 15; AG no. 15.
102. See SC art. 99.
103. See SC art. 100.
104. See Jn 4:23.
105. See GE no. 2; AA no. 16.
106. See AA no. 11.
107. See PO no. 13.
108. See SC art. 41; LG no. 21.
109. See LG no. 26; CD no. 15.
110. See PO no. 13.
111. See PO no. 5.
112. See Jn 10:11, 17:20 and 23.
113. See SC art. 90.
114. See LG no. 41.
115. See DV no. 25; PO no. 13.
116. See Paul VI, Motu Proprio Sacram Diaconatus Ordinem, 18 June 1967, no. 27.
117. See SCR, Instr. InterOec no. 78b.
118. See SC art. 95.
119. See Acts 4:32.
120. See SC art. 100.
121. See SC art. 26, 28-30.
122. See SC art. 27.

Source: Congregation for Divine Worship, February 2, 1971.

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