The Liturgical Week
This is the day that the Lord hath made.
Sunday, the first day of the week, is consecrated to the
Most Holy Trinity. We are grateful to the Father for having created us
(Invitatory), to the Son for having redeemed us, to the Holy Ghost for having
sanctified us. The mystery of the Blessed Trinity is the first great thought of
the day. The second is the mystery of Christ's Resurrection: each Sunday is
Easter repeated, "the day that the Lord hath made," and from the Resurrection it
receives its joyful spirit.
At nightfall, weeping enters in, but with the dawn, rejoicing
The Monday Office does not have one unifed theme
chosen from the mysteries of salvation; but we can certainly find a
constantly recurring thought which is in harmony with its position in the
week. After the day of rest, the work of the week begins. Monday is the
first workday; it has a watchword: On into the conflict of the week with a
joyful spirit! Joyous as a bridegroom, strong as a hero, hasten through the
course of the week (Ps. 18, Prime). This joyful and trusting note can be
heard in most of the Hours. The invitatory already stresses the sentiment:
"O Come, let us sing unto the Lord." We begin this week, not in a sour and
despairing mood, but with a joyous spirit. Matins paints us a picture of
victory; Lauds is full of joy; Prime is particularly appropriate as a
morning prayer for the beginning of the week. And so: On into the conflict
of the week with a joyful spirit.
God our Saviour
The liturgy of Tuesday has no special character; it
is not dedicated to any particular purpose, saint, or mystery. Tuesday, like
all weekdays, is a day of conflict; it stands between joyful Monday and
The power of sin
Wednesday is the middle of the week
and at the same time the high point of the week's struggle against sin and
vice. Quite naturally, the Hours of prayer are given over to these thoughts.
Wednesday also serves as a sorrowful reminder of Judas' betrayal.
O Sacred Banquet!
Thursday, the day on which the holy Eucharist was
instituted, has always been consecrated to the remembrance and worship of
this sacred mystery. Of course we must not seek a Eucharistic import in
every Psalm of the Office; it is not the spirit of the liturgy to
systematize things so precisely. The theme of each day's Office runs softly
and unobtrusively through the Hours of the day. But one Hour, Prime, which
on every day has something of a Eucharistic character, is devoted entirely
on Thursday to the thought of the Holy Eucharist. In the other Hours there
is a more or less marked reference to the Eucharist: at Matins, Psalm 67; at
Lauds and Vepsers, the Psalms; Terce, too, can be turned into a Eucharistic
prayer. The last Psalms of Matins remind us of Jesus' agony in the Garden of
O my people, what have I done unto thee?
Friday commemorates the day of
Christ's death on the Cross. This remembrance finds frequent expression in
the Hours for today. Only one Hour (Prime), to be sure, is exclusively
dedicated to a meditation of the Passion, but all the other Hours have their
traces of this central and most holy event in the story of Christendom.
Saturday is the last day of the week,
and it reminds us of the end of our life, the end of the world. This theme
runs through all the Hours, repeating itself with new and different
In Matins, we view all of history and
all of life from the viewpoint of the final end; we adore God as faithful in
his providence, long-suffering in his mercy, Helper and Redeemer. In Lauds
and in Prime we see God once again as the just Judge coming at the end of
time to mete out punishment and praise. In Terce we experience a longing for
heaven; at Sext all of creation goes about its daily round of work; at None
we contemplate the spectacle of hell. Vespers is a thankful retrospect upon
the wee spent in the work of our redemption, and Compline is the
night-prayer of our life. The theme for the whole day―the
has long been dedicated to the Blessed Virgin Mary, but this thought does
not seem to be expressed in the Psalter.