Can/Should Hermits Sing Office??

[[Dear Sister, I do have a question, or rather a question put to me by some people. My prayer-life is structured around the Liturgy of the Hours, which I chant/recite and sing out loud on my own. When hearing about how I pray the Hours vocally, the questioners (priests) could not get their heads wrapped around the fact that I could try and live a life of silence and then not pray the Hours silently(!). I think their surprise mostly has to do with how they perceive silence and the silent life. Their question has set me thinking. I am planning to give them an answer.

There are some points I want to address in my answer. - The difference between personal prayer and the prayer of the Church. - How the Church’s liturgy presupposes a holistic (non-dualistic) anthropology. Celebration/worship is therefore not just something cerebral or disembodied, but uses all our senses and physical, mental and emotional faculties, and sanctifies our entire person. - How silence can lead to song, and in fact is a prerequisite for true sound/song/speech/word/Word. - How the General Instruction on the Liturgy of the Hours speaks of moments of ‘Sacred Silence’ and in doing so therefore implies vocal prayer. - How although external silence is an important instrument in prayer-life, it does not determine and qualify the silence of solitude.

How would you react? What would be the points you would want to make clear? Perhaps you feel the Hours should indeed be prayed silently by a hermit? And if so, why? Are these suitable questions for a nice long blog-posting?! I hope so👌 If they are, there is no rush. First enjoy Christmas as well as enjoying rounding off your Mark-studies! (I have a another question up my sleeve, but will reserve that for 2021.....)]]

Many thanks for your question and your patience. We did finish the Gospel of Mark about a week and a half ago and are preparing to do the Gospel of Matthew now. But I have some weeks before that needs to be ready so here I am, finally getting to your question!!! Moreover, it's my Feast Day (Conversion of  St Paul in case I don't get this finished this evening) so it's a very good day to think and write about singing Office and the place of singing more generally in my own life!

 When I think of the way folks reacted to you I would be inclined to react myself by laughing a bit and commenting on how little hermits and their lifestyle are understood today (and have been all through history for that matter)! All of your points are fine; any complete response would include them or some version of them. (I have a quibble or question regarding your use of the term "qualify" in your observation on the silence of solitude and its relation to physical or external silence, but I get your main point and agree with that.) What seems especially important to me are your emphases on the whole person and the relation of physical  or external silence to Word; the distinction (and overlap) between physical silence and what canon 603 calls "the silence of solitude" is also critical. In order to speak about these important elements, I would contextualize them within a theology of the obedient life (the life of prayer) and of human being as a dialogical reality or language "event" which is meant and called to mediate the presence of the real God in space and time. So, does the silence of eremitical life prevent hermits from singing Office? Why or why not?

First of all then, I suppose I would not say that I live a life of silence so much as I live a life of prayer centered on God which is open, attentive, and responsive to God. More, I live this life within an ecclesial context of physical solitude. That, of course absolutely requires physical silence, but important as it is, the eremitical life is not primarily about silence. If your friends, for instance, believe that silence is the overarching value of your life or is something you value without reference to a larger reality, viz, the call to obedient life, it could lead  to their misunderstand the nature of eremitical life. On the other hand, if they understand that it is seeking or being open to God that is primary,  that we are committed to learning to listen for/to as well as to respond fully to the One who reveals Godself in Christ to/in every person as well as in the whole of creation, they might have a bit easier time understanding the relative importance of silence and too, the difference between physical or external silence and the silence of solitude. 

My first point would be then that in the eremitic life obedience is more primary than silence; silence serves obedience in the eremitical life, both in terms of listening and in terms of being appropriately responsive. Both dimensions are included in the Christian notion of "hearkening" or "obedience". Thus, precisely because silence serves obedience (as does physical solitude in this context), it means that other things can and will relativize the hermit's physical silence. This is especially true if these things also contribute not only to her prayer, but to becoming God's own prayer in the world.

This last week I was rereading Wencel's book on Eremitic Life and I came across a passage I had once marked: "To search for God means above all to enter the way of faith and silence that releases the spring of prayer at the bottom of the human heart." I believe, though, that he would agree with me that once it is released, it may express itself in song. (It may also express itself in poetry, painting, music, writing, etc.) Wencel also identifies God as the original abyss of silence, and in the same sentence he refers to this same reality as a "song of love." Wencel understands the Mystery which is at the heart of eremitic life and finds no conflict in identifying the deepest silence one can know with the song of love it also is. He is not concerned about the paradox he has constructed here because he knows these two things held together in tension express a larger and ineffable truth. Prayer shares the same paradox and is moved by the same Mystery. Hermits know silence. They move in it and through it and look for it to help transform them into an expression of the "silence of solitude" -- something much richer than the sum of physical silence and aloneness. It seems to me then that as I point to and then celebrate the coming to be of that deeper, richer reality canon 603 calls  "the silence of solitude," it is entirely  appropriate, even necessary that one will often do so in song!

Another piece of my own thought on this is the notion that human beings are dialogical at their very core. We are, in Gerhard Ebeling's terms, "language events" --- brought into being by the Word/Logos of God and brought to ever greater maturity and articulateness by every lifegiving word spoken to us and every integral response we make. We are beings who are summoned into existence and called to ever greater authenticity and fullness of being by God and our lives are shaped by the way we hearken to this Presence. We begin our lives incapable of speech or of choosing our own direction or allowing God to shape our lives. Circumstances may keep us relatively incapable, relatively mute -- though at the same time they may wound us so seriously that we are little more than a defensive "No!" or a scream of anguish. When we are loved, however --- consistently, truly, and profoundly loved, more and more we will find our own voice and express the love that has called us to growing wholeness. 

Sometimes our expression of this true existence will be silence, but it will not be the silence of muteness. Rather it will be the silence of a heart too full of awe and gratitude to express with words. Other times we will (try to) find words for it and write poetry or prose commensurate with what we are trying (and always failing) to express. And sometimes it will be in music or song. This does not mean we only sing when we are joyful; sometimes what we sing will have the character of lament, for instance. What is always true is that as we respond to the prayer God is making of us, we use the form of response which best suits the situation and who we are at that moment in time. Just as we learn to pray our lives, so too do we learn to sing our lives. Again, it seems appropriate then that some of our prayer, but especially psalms and canticles be sung when that fits the circumstances.

I do sing Office (especially Compline or Night Prayer) --- unless I have a cold or (sometimes) am otherwise not feeling well. You are entirely correct that silence can lead to song and that it is a prerequisite to speech/word/ song. I remember in High School being taught in a music class that the rests (silences) in the music were as important as the notes because the rests helped transform noise into meaningful sound or music. The teacher pointed out that without rests (appropriate, measured silences) we would have only (meaningless) noise. If we are to become God's own prayers in our world, if we are to hear God and respond appropriately, then silence is critically necessary. We need silence to become an articulate expression of and response to God's own song of love. And if we are moved to sing in response, then sing we must. That is the way of genuine obedience; after all, c 603 hermits make vows of obedience, not silence!

I will leave this here for now. You have been more than patient and for right now this is all I have to add to the points you made so well. If I should think of something I left out I will add another post -- a kind of "part II" perhaps. I am well aware I have not spoken at all about the ecclesial nature of the consecrated hermit's vocation here and though there are a number of articles here about that, I well may need to do that as an enlargement on your own point re: private and liturgical prayer. At the same time I haven't said much here about the distinction between physical or external silence and the "silence of solitude" and I definitely may need to say more about that. Significantly, Canon 603 does not read "silence and solitude" but rather "the silence of solitude". The most important thing about it for the purposes of this post is that it is always richer than the apparent sum of its parts because eremitical solitude itself is not just about being alone, but about existing fully and integrally in an ongoing, active, dialogue with God (and all that is of God). In the meantime, I hope this finds you well and in good voice!!

Becoming the Priestly People We Are

Several weeks ago my pastor sent me an article by ecclesiologist Massimo Faggioli. As part of the subtitle was the phrase:  ". . . how COVID-19 is 'unmaking the Clericalist Church.'" A couple of weeks ago I met with a directee who posed questions about some of the things that were coming to the fore in recent papal and other Church documents -- things like indulgences (a devotional practice she knew little about and viewed with rightful suspicion), but also questions re how we approach a Sacramental Church that is not able to minister the Sacraments? Both Faggioli's article and my client's questions pointed directly at a  couple of linked deficiencies we have been talking about for a long time, but which have, with this pandemic, become critical, namely, Vatican II and the post-Vatican II Church identified us clearly as 1) a priestly people dwelling in a 2) fundamentally sacramental world, and living (too-often unconsciously) by extension, a liturgy of everyday life (my expression), rooted in 3) the presence of God and nourished by His Word and Spirit.

To a large extent, Faggioli argued, the Church is unprepared for this pandemic precisely because we are so seriously clericalized. I agree. When we are deprived of access to the Eucharistic Liturgy we turn (and return) instead to a devotional approach to spirituality which tends to privatize spirituality in a way which is unworthy of a truly priestly people. Let me be clear; there is nothing wrong with devotions per se: rosaries, novenas, chaplets of mercy, etc., have their place in every prayer life. But there are other forms of prayer and sources of Christian and ecclesial life which can serve not only to give a rightful sense of sacredness to the whole day, but especially, to form us as Christians in and through the Word of God. In this post I want to say a little about the liturgy of ordinary life and also  look briefly at a couple of things which might help folks make the best of their time in "lock-down" and provide ways of praying which contribute to 1) a sense of the sacredness of our days, and 2) our sense of being a priestly people living from and for the Word of God. None of this detracts from our need for ordained ministry; in fact, it will underscore our need for this even as it relativizes it. But it will also help allow us to discover the roots of our Sacramental lives in the sacramental nature of all reality and to make of our families what Peter Damian once called "ecclesiolae" or little churches -- a central image he used for hermitages.

A Little on the Liturgy of Ordinary Life: Family Meals as Eucharistic:

One of the things folks recognize when they attend Mass is the similarity it bears to family life more generally. The liturgy centers around a meal, but also involves periods of storytelling as we hear about the important people and events in our own history, lives, and ancestry. We signal how important these are by framing them within a ritual with significant gestures and symbols, and we mark their holiness and the way they call us to holiness in the same way. What is important for us to realize at this particular time, I think, is how it is the Mass participates in and reflects the larger holiness of our world, our relationships, our meals and other activities together. Yes, as the Church teaches the Eucharist is the sum and summit of our spirituality but that means it reflects and perfects our more usual moments and spirituality of ordinary life. It invites us to see meals (including preparation and clean up), and time together sharing stories, history, struggles, consolation, etc, as sacred events in an overarching liturgy of ordinary life.

We mark this truth by praying grace before (and after) meals. But we also do it simply by treating meals as eucharistic moments where Church is created and we are nourished and give to one another in all the ways meals make possible. For families who never have the time to prepare meals or eat together, the sense that Mass is the reflection and perfection of what happens (or should happen) every time people come together for a meal may be a new idea, but in this time of shelter-in-place when attending Mass is not possible, it becomes especially important that we take the time to observe family meals for the sacred time and opportunity for creating community they really are. We  might then also take some time for sharing Scripture, reading a Bible story, and praying the Lord's Prayer, before dinner (or we could use the Lord's Prayer to end the meal perhaps). I would suggest that the Easter Season is a perfect time to begin such a practice, especially during the lock-down practices most of us are living with. Such meals are not Eucharist, nor do they replace Eucharist; even so, they are profoundly Eucharistic and point to Eucharist if we allow them to do so.

Just as Eucharist nourishes us and allows us to experience the strength of communal life and love needed for Good Friday and Holy Saturday, and so, for the variety of darknesses that assail us, such "ordinary meals" do the same and are essential for us. We must recognize that everywhere we look we see the hand of God and we use the things of nature for our Sacraments. In some ways these are the perfection of nature and Symbols (not mere signs) of the presence and power of God. Bread, wine, water, oil, and beyond these, even breath, stone and wood -- all become ways in which the sacred quality of out world nourishes and inspires. If we can allow our ordinary reality to function as the gift of God it is, if we can learn to allow God to bless us and all of reality, we will help fulfill our vocations as God's priestly people -- especially at this time when ordained ministry has been limited in the ways it can serve us.

The Liturgy of Ordinary Life: Creating Days of Balance and Regularity

We do this by making of our days something ordered and given over to the regularity of prayer, work, recreation, community, and solitude. Psychologists tell us how important regularity is, how crucial it is to have things we can look forward to even as we fully engage with the present. How much more important all this is in a time of pandemic when the truth of our vocations to serve others with our lives removes us to the relative solitude known by hermits and cloistered religious. Monastics have known and practiced these things forever and the Church herself encourages us to build such things into our lives and, in a certain way, to make a liturgy of our days. As the priestly People of God we ARE Church and we are called to be Church in our everyday routines, our prayer, our family life, our solitude, our struggles, our work, recreation, and so forth. Again, our lives are meant to be liturgies and our homes are each meant to be "ecclesiolae" (little Churches) and we are the celebrants of this liturgical life.

Liturgy of the Hours:

One of the hallmarks of monastic life we can all gain from is the conviction that all of time is sacred and marked by the presence of God. Prayer is the way we make this presence conscious and real in our own time and space. In monastic, religious, and eremitical life one of the ways we do and have done this throughout almost the entire history of the Church is with the Divine Office or Liturgy of the Hours. With Vatican II the Church began to promote this as the official prayer of the Church and encouraged every Catholic to pray at least Morning and Evening Prayer as well as Night Prayer if possible. It is time to renew this encouragement. Many of the laity already pray "Office" because they are Benedictine oblates, or because their parishes have been successful in fostering the practice, for instance. There are manageable resources which allow folks to pray an abbreviated form of the Office like Magnificat, Give Us This Day (print and online versions), Universalis (online source), as well as Christian Prayer (a 1 volume version), for instance.

Each of these can also be tailored by the individual. They include psalms, canticles, prayers (especially the Lord's Prayer and intercessions), and brief readings from Scripture. If one can give 20-30 minutes to pray this, one can easily choose a different hymn or song (or play a CD or even use none), select a single psalm to pray slowly alone or with others, spend some time with the Scripture provided, modify the intercessions to meet needs we know of, and finish with the Lord's Prayer and a blessing, for instance. If  families use this for Night Prayer (my personal favorite "hour"), and however briefly they do this, they could end their time together with each member being blessed (signed on the forehead as is done in Church) by a parent, or for a couple, by a mutual blessing by spouses, etc. We may not be able to "spend" time in the ways we ordinarily do, but we can certainly find effective ways to sanctify (allow God to sanctify) it. This is one way the Church does this.

Lectio Divina:

Above all, during a time when folks are unable to attend Mass and receive Communion, it becomes critical that we recall what Vatican II taught about the presence of the living God in the Word of Scripture, namely, [[The Church has always venerated the divine Scriptures just as she venerates the body of the Lord, since, especially in the sacred liturgy, she unceasingly receives and offers to the faithful the bread of life from the table both of God's word and of Christ's body.]] (Dei Verbum, 21) Divine presence is very clearly affirmed in these two very different modes. This same affirmation is found in Sacrosanctum Concilium:  [[ He is present in His word since it is He Himself who speaks when the holy scriptures are read in the Church.]] (SC,7). To take time praying with Scripture, to learn to read this under the impulse of the Holy Spirit is to allow Christ to truly be present to us in the same way he is present under the consecrated species of bread and wine. While this happens in a preeminent way during liturgy, it also happens among God's priestly people engage in the reverent reading of Scripture as part of their own liturgy of ordinary life.

Summary:

Over the past almost 60 years the Church has tried to encourage the whole People of God (laos) to take seriously the ways in which they are called to be a priestly people. As we enter into this Easter Season, often without access to ordained ministry because of this pandemic, it becomes even more critical that we begin to take advantage of the sources of Christian life which do not require ordination but are central to the vocation of each and all of us as Laity. We can turn primarily to devotions which are private and may, especially in the given circumstances, tend to privatize our spirituality, or we can more primarily turn to those forms of prayer which build the Church by recognizing the sacramental character of all reality, the sacred nature of space and time, or by mediating the very presence of the Risen Christ in the Word of God. In this way we make of our own household the "little churches" of St Peter Damian. After all, this pandemic will continue on for some time and we have the time to build new habits, perceptions, and increase our own deep reception of Vatican II's teaching. We will all rejoice together when we come together with our ordained ministers (and how we miss their ministry!), but we will also do so as people who know more fully and effectively our own identities as members and representatives of a priestly people in a sacramental world.

On Praying the Liturgy of the Hours

[[Dear Sister, Merry Christmas and Happy New Year! I pray you are well. I was wondering if you could say a word on how to discern which edition of the Divine Office one should use as a solitary. Of course, there is the official Roman Liturgy of the Hours, but most monastic houses use a different version of the Divine Office (I love the way the Trappist Genesee Abbey arranges their Office...straight out of the Psalter). Of particular interest for me is the traditional Monastic Diurnal for Benedictines.

I know a solitary should pray in union with the Church, but the Church seems to allow for many options. I have even come across a canonical hermit who only prays Morning and Evening prayer from the Liturgy of the Hours (she does other private devotions). Another prays exclusively the traditional Little Office of the Blessed Virgin as her official prayer (she too has other devotions). What insights or advice would you give on picking a form of the Divine Office. Thanks.]]

 Merry Christmas and Happy New Year to you as well! Thanks for writing again.


First a couple of things about canonical hermits and the Divine Office (Liturgy of the Hours). There is no requirement that a hermit say Office, nor, if she does, that she must say seven of the hours, four hours, two, etc. In my opinion it makes little sense not to pray at least a major portion of this prayer of the Church if one is consecrated to be a person of assiduous prayer who therefore lives this in the name of the Church. But that does not change the fact that if a hermit's prayer life is a good one and she prays regularly, though not the Liturgy of the Hours, a diocese is free to profess and (eventually) consecrate her. This is because the hermit's prayer is established or discerned by the diocese to be substantial and whenever and in whatever way she prays, she does so in some union with the Church. She is, in fact, a symbol of the Church at prayer --- the most significant and primary ecclesial role I think hermits and other contemplatives fulfill since before the Church is anything else (teaching church, preaching church, governing Church, etc) she is called to be and must be a praying Church.

At the same time, despite such immense freedom as is typical of eremitical life, it seems to me that a hermit should discern carefully with her director whether or not she will pray the LOH (Liturgy of the Hours) and how much of that she will pray. Similarly, it seems to me that the hermit's bishop (and whomever else have a hand in discerning and supervising this vocation) will need to evaluate the hermit's prayer life generally and decisions re the LOH more specifically. For instance, a person coming to a diocese requesting admission to profession and consecration as a diocesan hermit may never have been in religious life, may thus never have learned to pray any version of the Office, and as a result may never have developed an appreciation for its subtle way of structuring and informing the religious' prayer, perceptions, and internal and external rhythms in living a religious life. In such a situation the diocese may either demand a person learn to pray at least the major hours of the LOH and practice doing so regularly for some time (at least a couple of years) before they will consider admitting her even to temporary profession under canon 603, or the diocese may discern the candidate's prayer life is strong and vital despite not knowing how to pray the Office and allow her to forego this praxis as a condition of living eremitical life in the name of the Church.

Today, as you said yourself, there are many ways to pray a regular Morning Prayer, Evening Prayer, and Night Prayer. I continue to believe that some form of this regular praxis is essential in the life of any religious and certainly any canonical hermit. Assiduous prayer is hardly possible if the foundation of regular formal prayer is missing. I also believe that whichever of these versions of Office available the person chooses to use, they should capture something of the same daily, weekly, and seasonal tone, sense, and rhythm of the official Roman LOH.

For instance, MP through NP usually moves from a sense of birth or newness to a sense of completion and surrender to sleep (death) in God's hands with gratitude and praise being a constant ground throughout. The same rhythm is reprised as the Office moves from Sunday (Resurrection) through Friday/Saturday (crucifixion, death and descent). (Living and praying this rhythm is far more important I think than moving straight through the OT's150 psalms each week, etc.) The same general rhythm and sense informs the Church's Liturgy of the Hours as she moves through the Liturgical year. It seems to me that one jettisons praying any version of the Office at all at their peril, especially if they wish to claim to be praying in union with the Church. For the hermit or hermit candidate the LOH is important as a daily touchstone for all other prayer in this way, but also because it is essentially a communal prayer underscoring the (rare but real) communal nature of all eremitical solitude.

Meanwhile, most of the major versions of LOH I know of do capture these senses and rhythms. They do this by using some of the same psalms, readings, and canticles or by substituting those which are closely aligned in spirit and content with the Roman LOH. So, how does a person choose? What advice might I give? If one has never prayed Office before I would recommend starting with a single volume like Christian Prayer and get really familiar with it --- meaning pray it regularly, and get instruction or other assistance as needed --- especially to help her accommodate the liturgical and theological rhythms and senses it expresses and embodies.

(For those not seeking to become hermits and especially canonical hermits, one might try beginning with a publication like Give us this Day. This is an excellent resource for busy lay persons who nonetheless desire to pray MP and EP and to reflect on the day's Mass readings as well! I think Magnificat is quite similar.) Something like this is all one may ever need.  If one is a Benedictine Oblate one might well want to use the same texts as the monastery with which one is affiliated. (I tend to use a combination of the Roman LOH with its four week cycle of psalms and the Camaldolese Office book ---  a two week cycle ---because the latter is geared for singing.) A lot of Oblates I know sort of "swear by" the Monastic Diurnal and that is fine. (I can't speak to this version per se because I have never used it; there are blogs which discuss it, however.) Whatever one chooses it is important to be praying as one is able and feels called to pray. You love a particular approach (Trappists of Genesee) so probably that is a version you feel called to.

I personally love the Roman hour of Compline with the Nunc Dimittis" or the "Canticle of Simeon" ("Now Lord, you may dismiss your servant in peace according to your Word. . .") --- another reason I like the Camaldolese Office book which includes a largely invariable Night Prayer with a sung version of this and the usual psalms (#4, 90) along with the Responsory ("Into Your Hands Lord, I commend my Spirit. . . ."). This means that whatever I use for MP and EP (etc.) I would ordinarily use the Camaldolese book for Compline. But there are times I cannot sing Office or may not even feel well enough to pray an entire hour. At these times I might use either the Roman LOH (or a part of it, like a single psalm, appropriate antiphons, and the canticle) --- Give us This Day is a helpful option here --- to maintain the basic rhythm of the day and a vital touchstone to the Church which is the context for my life.)

It is important to remember that unity does  not necessarily imply uniformity nor does uniformity necessarily imply or even occasion unity; similarly Catholicity which is inspired and ensured by the Spirit is certainly broader and more profound than simple uniformity.  Again, I do think that whatever version one chooses one should establish a habit of praying that version regularly and then feel free (within whatever limits are set by one's Rule, etc.) to vary one's praxis if this is needed or truly desirable. By the way, one caveat I should mention: some may choose an antiquarian version of the Office because they reject the changes made in light of Vatican II. This is not, to my mind, an adequate reason for choosing something besides the current Roman LOH. It means one is specifically choosing NOT to pray in union with the Church and not choosing Catholicity but instead a form of (perhaps) rebellious idiosyncrasy.

I hope this is helpful.

What is LOH?

[[Hi Sister Laurel, in your next to last post you referred to LOH along with liturgy of the Word with Communion. What is LOH? Do only hermits do it?]]

Oops, my bad! I should have written it out! LOH is an abbreviation for Liturgy of the Hours. This is also called Divine Office, Office, the Hours,  and the Work of God in the Benedictine tradition. The Office is a series of 7 "hours" (referring to the hours of the day the prayer is done, not to the length of the Office) where psalms, readings, canticles, etc are prayed to sanctify the entire day. The LOH (Liturgy of the Hours) is actually the official prayer of the Church and the Church encourages everyone whether priest, religious, or lay person to pray the Office each day as a means of praying WITH the whole Church. After all, the Church is meant always to be the Church at prayer and one symbol of the Church is the person with upraised arms.

The number of hours one undertakes (there are 7 total) depends upon a number of factors including state of life, time available, personal preference in prayer types or forms, and so forth. Priests are required canonically to say their Office and most religious do some portion of the office each day. Laity are encouraged to do at least morning prayer (MP) and Evening Prayer (EP) and Compline or night prayer if they can. I find most lay persons can manage MP and NP more easily than they can EP. Compline, considered a "minor hour", is also the least variable of the hours as well as the simplest and can be incredibly comforting and calming before bed. It is the hour where we commend our spirits to God in preparation for sleep and for death. Lauds and Evening Prayer, along with the Office of Readings (OOR) or (sometimes still called) Matins are known as the major hours. Besides these there are three other "minor hours" which puctuate the day of work, etc so one may reconsecrate the day and make the whole of it prayer.

Monastics tend to pray at least five of the hours each day and many do all seven. I tend to do 3 or 4 of the hours during the Spring and Summer months and 5 during the Winter months when I am inside even more. (I also do more of the hours when I am ill, for instance because I do less of other forms of prayer or lectio, etc.) Otherwise, I find praying more of the Office fragments my day more than it assists it to be prayer. My personal favorite hour is Compline (which comes from the Latin for "complete" or completion). If someone is just starting to pray Office I tend to suggest they start with Morning Prayer (Lauds) and end their day with Compline. As one gets used to doing this one can add other prayer periods. This enables one to get used to really praying an hour before jumping into more of them and also to accommodate the other parts of one's schedule that are still quite demanding.

Some parishes include Morning Prayer or Lauds as a daily thing. Some do Vespers (EP) at least once or twice weekly. Some use this prayer only on major feasts or during Holy Week, Easter, and Christmas. It is great when this can happen -- to whatever extent. Some parishes and dioceses use a version of Morning Prayer with Communion for days when there is no priest. This also seems to work well. In any case since Office is the official prayer of the Church everyone in the Church who can reasonably do so is encouraged to pray at least some portion of the seven hours because it is not a private prayer but communal which unites one with the praying community everywhere. It is a consideration of this prayer, especially its dialogical portions like, "Dominus vobiscum" ("The Lord be with you"), which, because they were also prayed by hermits in physical solitude, caused Peter Damian to think and speak of the hermit as an ecclesiola and profoundly related (and responsible for remaining profoundly related) to the rest of the Church. The Divine Office helped ensure this for the hermit by instilling a truly communal sensibility.