'Following a very ancient tradition Christians have made a practice of praying out of private devotion at various times of the day, even in the course of their work, in imitation of the Church in apostolic times. (can be prayed at Midmorning, Midday, or Midafternoon) Cyprian: 'There should be prayer in the morning so that the resurrection of the Lord may thus be celebrated' (GILH, no. Hence, we can well understand the advice of St. 'Celebrated as it is as the light of a new day is dawning, this hour also recalls the resurrection of the Lord Jesus, the true light enlightening all people (see Jn 1:9) and 'the sun of justice' (Mal 4:2), 'rising from on high' (Lk 1:78). Basil the Great gives an excellent description of this character in these words: 'It is said in the morning in order that the first stirrings of our mind and will may be consecrated to God and that we may take nothing in hand until we have been gladdened by the thought of God, as it is written: 'I was mindful of God and was glad' (Ps 77:4 ), or set our bodies to any task before we do what has been said: 'I will pray to you, Lord, you will hear my voice in the morning I will stand before you in the morning and gaze on you' (Ps 5:4-5).' 'As is clear from many of the elements that make it up, morning prayer is intended and arranged to sanctify the morning. Even though the cycle of scriptural readings at daily Mass is now richer, the treasures of revelation and tradition to be found in the office of readings will also contribute greatly to the spiritual life' ( General Instruction of the Liturgy of the Hours, no. 'The office of readings seeks to provide God's people, and in particular those consecrated to God in a special way, with a wider selection of passages from sacred Scripture for meditation, together with the finest excerpts from spiritual writers. The five Hours of the Divine Office are: Office of Readings Moreover, the reading from the Word of God at each Hour (with the subsequent responses or troparia) and readings from the Fathers and spiritual masters at certain Hours, reveal more deeply the meaning of the mystery being celebrated, assist in understanding the psalms, and prepare for silent prayer.' (CCC 1177) 'The hymns and litanies of the Liturgy of the Hours integrate the prayer of the psalms into the age of the Church, expressing the symbolism of the time of day, the liturgical season, or the feast being celebrated. In the Hours, the royal priesthood of the baptized is exercised, and this sacrifice of praise is thus connected to the sacrifice of the Eucharist, both preparing for and flowing from the Mass. Morning and Evening Prayer also include intercessions that flow from the scriptural proclamation just as the Psalms prepare for it. The Gospel canticle acts as a kind of meditative extension of the scriptural proclamation in light of the Christ event. These each include a Gospel canticle: the Canticle of Zechariah from Luke 1:68-79 for Morning Prayer (known as the Benedictus), and the Canticle of Mary from Luke 1:46-55 for Evening Prayer (known as the Magnificat). The two most important or hinge Hours are Morning and Evening Prayer. Each of the five canonical Hours includes selections from the Psalms that culminate in a scriptural proclamation. It is the very prayer which Christ himself together with his Body addresses to the Father.' (SC 84) The dialogue is always held, however, in the presence of God and using the words and wisdom of God. The Divine Office 'is truly the voice of the Bride herself addressed to her Bridegroom. At times the dialogue is between the Church or individual soul and God at times it is a dialogue among the members of the Church and at times it is even between the Church and the world. The Hours are a meditative dialogue on the mystery of Christ, using scripture and prayer. The Liturgy of the Hours, also known as the Divine Office or the Work of God ( Opus Dei), is the daily prayer of the Church, marking the hours of each day and sanctifying the day with prayer.

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