Lauds is one of the two "major hours" in the
Roman Catholic Liturgy of the Hours. It is to be recited in the early morning hours, preferably near dawn. It forms a part of the Eastern OrthodoxOffice of Matins. The service is named after the "Lauds" psalms: .
Lauds in the early Christian ages and their origin
Lauds, or, to speak more precisely, the Morning Office or Office of Aurora corresponding to Lauds, is incontestably one of the most ancient offices and can be traced back to Apostolic times. In the
6th centurySt. Benedict gives a detailed description of them in his Rule [chap. xii and xiii.] : the psalms (almost identical with those of the Roman Liturgy), the canticle, the last three psalms, the "capitulum", hymn, versicle, the canticle Benedictus, and the concluding part. St. Columbanusand the Irish documents give us only very vague information on the Office of Lauds [cf. "Regula S. Columbani", c. vii, "De cursu psalmorum" in P. L., LXXX, 212.] . An effort has been made to reconstruct it in accordance with the Antiphonary of Bangor, but this document may not give the complete office. [cf. Cabrol in "Dict. d'archéol. et de lit.", s. v. "Bangor, Antiphonaire de".] Gregory of Toursalso makes several allusions to this office, which he calls "Matutini hymni"; he gives, as its constitutive parts, psalm 1, the Benedicite, the three psalms 148 - 150, and the versicles. ["Hist. Francorum", II, vii, in P. L., LXXI, 201, 256, 1034 etc. Cf. Bäumer-Biron, "Hist. du brev. Rom.", I, 229-30.] At an earlier period than that of the fifth and fourth centuries, we find various descriptions of the Morning Office in John Cassian, in Melania the Younger, in the "Peregrinatio Ætheriae", St. John Chrysostom, St. Hilary, Eusebius. [Bäumer-Biron, "op. cit.", I, 81, 114, 134, 140, 150-68, 208, 210.]
Naturally, in proportion as we advance, greater varieties of the form of the Office are found in the different Christian provinces. The general features, however, remain the same; it is the office of the dawn ("Aurora"), the office of sunrise, the morning office, the morning praises, the office of cock-crow ("Gallicinium, ad galli cantus"), the office of the Resurrection of Christ. Nowhere better than at
Jerusalem, in the "Peregrinatio Ætheriae", does this office, celebrated at the very tomb of Christ, preserve its local colour. The author calls it "hymni matutinales"; it is considered the principal office of the day. There the liturgy displays all its pomps; the bishopused to be present with all his clergy, the office being celebrated around the Grotto of the Holy Sepulchre itself; after the psalms and canticles had been sung, the litanies were chanted, and the bishop then blessed the people. [cf. Dom Cabrol, "Etude sur la Peregrinatio Silviae, les Eglises de Jerusalem, la discipline et la liturgie au IVX siecle", Paris, 1895, pp. 39, 40. For the East cf. "De Virginitate", xx, in P G., XXVIII, 275.] Lastly, we again find the first traces of Lauds in the third, and even in the second, century in the Canons of Hippolytus, in St. Cyprian, and even in the Apostolic Fathers, so much so that Bäumer does not hesitate to assert that Lauds together with Vespersare the most ancient office, and owe their origin to the Apostles. [Bäumer-Biron, op. cit., I, 58; cf. 56, 57, 64, 72 etc.]
Symbolism and reason of this office
It is easy to conclude from the preceding what were the motives which gave rise to this office, and what its signification is. For a Christian the first thought which should present itself to the mind in the morning, is the thought of God; the first act of his day should be a prayer. The first gleam of dawn recalls to our minds that Christ is the true Light, that He comes to dispel spiritual darkness, and to reign over the world. It was at dawn that Christ rose from the tomb, Conqueror of Death and of the Night. It is this thought of His Resurrection which gives to this office its whole signification. Lastly, this tranquil hour, before day has commenced, and man has again plunged into the torrent of cares, is the most favourable to contemplation and prayer. Liturgically, the elements of Lauds have been most harmoniously combined, and it has preserved its significance better than other Hours.
tructure of the hour
In the edition of the Roman
Breviaryof 1971 which was revised according to the mandate of the Second Vatican Council, Lauds has the following structure:
*A short introductory verse (unless it is being prayed immediately after the
Invitatoryor Office of Readings)
hymn, which is optional when combining with the Office of Readings
psalm, an Old Testament canticle, and a psalm of praise. These are introduced and closed by antiphons.
*A short reading with a responsorial verse
*The "Benedictus", with its antiphon
*Blessing and dismissal (if prayed in community)
All psalms and canticles are closed with the
doxology, "Glory to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now and will be forever. Amen." (The current translation of the U.S. Bishops' Conference, given here, differs from the traditional English translation used in other countries.) The psalms and readings are distributed in a four-week cycle, which forms the heart of the prayer.
[http://www.geocities.com/hashanayobel/lauds.htm Daily Lauds] may be said here.
[http://www.universalis.com/lauds.htm The text of Lauds for today's date] can be found here.
feast days, the various parts of the hour may be taken from the office of the saintbeing celebrated or from common texts for the saints. If the feast has the rank of "memorial", any parts specifically provided for the saint (the "proper" parts) are used, while the other parts come from the weekday, with exception of the hymn (which may be optionally taken from the common texts), the antiphon for the "Benedictus" (which must be taken from the proper or the common), the intercession (which may be optionally taken from the common texts), and the closing prayer (which should be proper, or if missing, common).
For a "feast" or
solemnity, all texts are taken from the proper, or if some part is missing, from the common. On these days, the morning psalm is always Psalm 63, verses 2-9, the canticle is the "Song of the Three Holy Children" (Daniel 3:57-88 and 56), and the psalm of praise is Psalm 149. On Corpus Christi, the hymn O Salutaris Hostiais sung.
In the important seasons of the Church year, such as
Lentor Easter, many of the prayers are proper for each day of the season. In Lent, Christmas, Holy Week, Easter Week, and the last eight days of Advent, celebration of feast days is somewhat restricted. On some of these days, a memorial may be celebrated as a "commemoration", adding an extra prayer at the end of the hour, while on others the memorial is completely removed from the calendar.
Historical development of Lauds before Vatican II
"This section incorporates information from the Catholic Encyclopedia of 1917, and concern the office prior to the reforms of the
Second Vatican Council. References to psalmsfollow the numbering system of the Septuagint, and the Latinof the Vulgate."
The term Lauds and the hour of the office
The word "Lauds" ("i.e." praises) explains the particular character of this office, the end of which is to praise God. All the
Canonical Hourshave, of course, the same object, but Lauds may be said to have this characteristic "par excellence". The name is certainly derived from the three last psalms in the office (148, 149, 150), in all of which the word "laudate" is repeated frequently, and to such an extent that originally the word Lauds designated not, as it does nowadays, the whole office, but only the end, that is to say, these three psalms with the conclusion. The title "Ainoi" (praises) has been retained in Greek. St. Benedictalso employs this term to designate the last three psalms; "post haec" ["viz", the canticle] "sequantur Laudes" ("Regula", cap. xiii). In the 5th centuryand 6th centurythe Office of the Lauds was called "Matutinum", which has now become the special name of another office, the Night Office or Vigils, a term no longer used (see MATINS). Little by little the title Lauds was applied to the whole office, and supplanted the name of Matins. In the ancient authors, however, from the 4th centuryto the 6th or 7th century, the names "Matutinum", "Laudes matutinae", or "Matutini hymni", are used to designate the office of daybreak or dawn, the Office of Matins retaining its name of Vigils. The reason of this confusion of names is, perhaps, that originally Matins and Lauds formed but a single office, the Night Office terminating only at dawn.
In the liturgy, the word Lauds has two other meanings: It sometimes signifies the
alleluiaof the Mass; thus a Council of Toledo(IV Council, c. xii) formally pronounced: "Lauds are sung after the Epistleand before the Gospel". [For this interpretation compare Mabillon, "De Liturgia gall.", I, iv.] St. Isidore says: "Laudes, hoc est, Alleluia, canere". ["De div. offic.", xiii.] The word Lauds also designates the public acclamations which were sung or shouted at the accession of princes, a custom which was for a long time observed in the Christian Church on certain occasions.
The office in various liturgies
In the actual Roman Liturgy, Lauds are composed of four
psalms with antiphons (in reality there are usually seven, but, following the ordinary rules, psalms without the "Gloria" and antiphon are not counted separately), a Canticle, "Capitulum", Hymn, "Versicle", the "Benedictus" with Antiphon, "Oratio", or Collect, and, on certain days, the "Preces", or Prayers and Versicles. The psalms, unlike those of Matinsand Vespers, are not taken in the order of the Psalter, but are chosen in accordance with special rules without reference to their position in the Psalter. Thus the psalm "Miserere mei Deus" (Ps. 1) is said every day on which a feast does not occur. The psalms "Deus, Deus meus" (Ps. lxii) and "Deus misereatur nostri et benedicat nobis" (Ps. lxii) and "Deus misereatur nostri et benedicat nobis" (Ps. lxvi), and finally the last three psalms, "Laudate Dominum de coelis", "Cantate Domino canticum novum", and "Laudate Dominum in sanctis ejus" (Pss. cxlviii-cl), are recited every day without exception.
As we have remarked, it is from these last that this office derives its name. It will be noticed that, in general, the other psalms used at Lauds have also been chosen for special reasons, because one or other of their verses contains an allusion either to the break of day, or to the Resurrection of
Christ, or to the prayer of the morning which, as we shall presently point out, are the "raison d'être" of this office. Such are the verses; "Deus Deus meus ad te de luce vigilo"; "Deus misereatur nostri. . .illuminet vultum suum super nos"; "mane astabo tibi et videbo"; "Emitte lucem tuum et veritatem tuam"; "Exitus matutinum et vespere delectabis"; "Mane sicut herba transeat, mane floreat et transeat"; "Ad annuntiandum mane misericordiam tuam", etc. Another characteristic of this office are the canticles which take place between the psalms lxii-lxvi and the last three psalms. This collection of seven canticles from the Old Testament(Canticle "Benedicite", Canticle of Isaias, Canticle of Ezechias, Canticle of Anne, the two Canticles of Moses, the Canticle of Habacuc) is celebrated, and is almost in agreement with that of the Eastern Church. St. Benedictborrowed it from the Roman Church and, having designed the plan of the Office of Lauds in accordance with that of the Church of Rome, prescribed a special canticle for each day: "Canticum unumquodque die suo ex prophetis, sicut psallit Ecclesia Romana, dicatur". ["Reg.", xiii.]
To these canticles the Roman Liturgy adds, as the finale to this office, that of Zachary, "Benedictus Dominus Deus Israel", which is recited every day and which is also a canticle to the Light, viz. Christ: "Illuminare his qui in tenebris et in umbra mortis sedent". The hymns of Lauds, which in the Roman Church were only added later, also form an interesting collection; they generally celebrate the break of day, the Resurrection of Christ, and the spiritual light which He has made to shine on earth. They are very ancient compositions, and are probably anterior to Saint Benedict. In the Ambrosian Office, and also in the Mozarabic, Lauds retain a few of the principal elements of the Roman Lauds -- the "Benedictus", canticles from the Old Testament, and the psalms cxlviii, cxlix, cl, arranged, however, in a different order ("cf."
Germain Morin, "op. cit." in bibliography). In the BenedictineLiturgy, the Office of Lauds resembles the Roman Lauds very closely, not only in its use of the canticles which St. Benedict admits, as we have already remarked, but also in its general construction. The Greek office corresponding to that of Lauds is the "orthos", which also signifies "morning"; its composition is different, but it nevertheless retains a few elements of the Western Lauds -- notably the canticles and the three psalms, cxlviii-cl, which in the Greek Liturgy bear the name "Ainoi" or Praises, corresponding to the Latin word "Laudes". [cf. "Dict. d'archeol. chret. et de lit.", s.v. "Ainoi"; "Horologion", Rome, 1876, p. 55.]
Like the other
canonical hours, Lauds is observed by Christians in other denominations, notably those of the Anglican Communion. Elements of the office have been folded into the prayer bookservice of Morning Prayer, and the hour itself is observed by many Anglican religious orders.
Among the Eastern Orthodox and
Eastern Catholic Churcheswhich follow the Byzantine Rite, the Lauds (Greek: "Ainoi"; Slavonic: "Chvalitnyi") or "Praises" does not form a separate service, but is an integral part of Matins, coming near the end of the service, after the Canon and Exapostilarion(Hymn of Light). The intent is that Lauds will be chanted as the sun begins to rise, culminating with either the Great Doxologyor the Lesser Doxology, and the Apolytikion( Troparionof the Day).
On Sundays and Feast Days (as well as on some lower-ranking days) there are special
sticherathat are chanted between the psalm verses of the Lauds. In these cases the psalm verses and their stichera will be chanted (sung). On days when there are no troparia appointed, the psalms will be read simply by the Reader.
Matins in Lutheranism
* [http://www.universalis.com/lauds.htm Lauds for today's date (Roman Catholic)]
* [http://www.geocities.com/hashanayobel/lauds.htm Daily Lauds] may be said here.
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Look at other dictionaries:
Lauds — • Article on the canonical hour once known as Matins, then as Lauds, now as Morning Prayer. One of the two principal hours Catholic Encyclopedia. Kevin Knight. 2006. Lauds Lauds … Catholic encyclopedia
lauds — mid 14c., from Old French; morning Church service in which psalms of praise to God (Psalms 148 150) are sung (see LAUD (Cf. laud)) … Etymology dictionary
Lauds — The major hour of the divine office of the Roman Catholic rite sung about sunrise. A chanted lauds is close in form to vespers, except that an Old Testament canticle replaces the fourth psalm, and the Canticle of Zacharia, Benedictus, replaces … Historical dictionary of sacred music
lauds — ; morning prayer This word (from the Latin laudes, meaning praises ) refers to a set of daily prayers of the Liturgy of the Hours that are sometimes publicly recited or sung in religious communities. Lauds are sometimes said immediately after … Glossary of theological terms
Lauds — See Horarium … Dictionary of Medieval Terms and Phrases
Lauds — One of the seven Canonical Hours (which see) … American Church Dictionary and Cyclopedia
lauds — prayer service held at dawn following matins Ecclesiastical Terms … Phrontistery dictionary
lauds — lÉ”Ëd n. praise, commendation (rare); hymn of praise, song of praise v. praise, commend … English contemporary dictionary
LAUDS — laudes … Abbreviations in Latin Inscriptions
lauds — [lɔ:dz] noun a service of morning prayer in the Divine Office of the Western Christian Church, traditionally said or chanted at daybreak. Origin ME: from the frequent use, in Psalms 148–150, of the L. imperative laudate! praise ye! … English new terms dictionary