Wednesday, January 28, 2009
A Liturgy and a Legacy
I've been more than surprised by my recent journey. I used to be very faithful in my morning devotions, but found I wanted more. So I began have devotions in both the morning and the evening. I noticed I was stronger at those times and wanted to feel that strength throughout the day. I remembered the Liturgy of the Hours, which I understood to be a monastic tradition within Roman Catholicism. But I was curious how it began. But in studying that, I soon found myself searching the origins of many things... with surprising results.
When you read the Psalms you regularly see the Psalmist offering prayers "in the morning", "at midnight," etc. In 55:17, he says, "Evening and morning and at noon I will pray, and cry aloud, And He shall hear my voice." In 119:164, "Seven times a day I praise You, Because of Your righteous judgments."
You will also remember that Daniel in 6:10, "Now when Daniel knew that the writing was signed, he went home. And in his upper room, with his windows open toward Jerusalem, he knelt down on his knees three times that day, and prayed and gave thanks before his God, as was his custom since early days."
Jesus certainly prayed in the morning (Mark 1:35) and the evening (Matt. 14:23; Mark 6:46; John 6:15). He even kept a vigil at night (Luke 6:12).
The Romans sounded bells at the 3rd hour, 6th hour, 9th hour, etc. These told the people when to come in for lunch, when to end the work day, etc. (An interesting note is that any time between one bell and the next still counted as that hour. In other words, "5:55" would still be considered the 3rd hour. That is why in the Gospels, the Evangelists can tell us that Jesus was crucified at the 3rd hour (Mark 15:25) and the 6th hour (John 19:14). If it were the end of the 3rd hour, it was still considered the 3rd hour, while John could have said it was almost the 6th hour. Where to us, those would seem vastly different times.)
We read that the Apostles prayed at the 3rd hour (Acts 2:1, 15), the 6th hour (10:9), and the 9th hour (3:1; 10:3, 30).
The Didache is an early pastoral manual that has been dated from the 1st century. It instructed believers to say the Lord's Prayer three times a day. (When it gives the text of the Lord's Prayer, it follows the Byzantine text for Matthew 6:5-13, including, "For Yours is the power and the glory forever." This is omitted in the Nestle-Aland and UBS texts of Matthew's Gospel.)
First Epistle of Clement, one of the oldest Christian writings outside of the NT (c. 96 AD), explains the symbolism of the times of day: "Let us consider, beloved, how the Lord continually proves to us that there shall be a future resurrection, of which He has rendered the Lord Jesus Christ the first-fruits by raising Him from the dead. Let us contemplate, beloved, the resurrection which is at all times taking place. Day and night declare to us a resurrection. The night sinks to sleep, and the day arises; the day [again] departs, and the night comes on." (chap. 24) He also states, "It behoves us to do all things in [their proper] order, which the Lord has commanded us to perform at stated times. He has enjoined offerings [to be presented] and service to be performed [to Him], and that not thoughtlessly or irregularly, but at the appointed times and hours." (chap. 40) (You might recognize Clement's name as Paul mentions him in Phil. 4:3)
Tertullian wrote in his Apologeticus (197 AD): "For the younger Pliny, when he was ruler of a province, having condemned some Christians to death, and driven some from their stedfastness, being still annoyed by their great numbers, at last sought the advice of Trajan, the reigning emperor, as to what he was to do with the rest, explaining to his master that, except an obstinate disinclination to offer sacrifices, he found in the religious services nothing but meetings at early morning for singing hymns to Christ and God, and sealing home their way of life by a united pledge to be faithful to their religion, forbidding murder, adultery, dishonesty, and other crimes."
On Prayer, Chapter 25: "Touching the time, however, the extrinsic observance of certain hours will not be unprofitable—those common hours, I mean, which mark the intervals of the day—the third, the sixth, the ninth—which we may find in the Scriptures to have been more solemn than the rest. The first infusion of the Holy Spirit into the congregated disciples took place at 'the third hour.' Peter, on the day on which he experienced the vision of Universal Community, (exhibited) in that small vessel, had ascended into the more lofty parts of the house, for prayer's sake 'at the sixth hour.' The same (apostle) was going into the temple, with John, 'at the ninth hour,' when he restored the paralytic to his health. Albeit these practices stand simply without any precept for their observance, still it may be granted a good thing to establish some definite presumption, which may both add stringency to the admonition to pray, and may, as it were by a law, tear us out from our businesses unto such a duty; so that—what we read to have been observed by Daniel also, in accordance (of course) with Israel's discipline—we pray at least not less than thrice in the day, debtors as we are to Three—Father, Son, and Holy Spirit: of course, in addition to our regular prayers which are due, without any admonition, on the entrance of light and of night."
Clement of Alexandria (d. circa 215 AD) wrote that the fixed hours of prayer were the established custom of the Church.
Apostolic Constitutions (late 4th century), Book 8, Section 4: "Offer up your prayers in the morning, at the third hour, the sixth, the ninth, the evening, and at cock-crowing: in the morning, returning thanks that the Lord has sent you light, that He has brought you past the night, and brought on the day; at the third hour, because at that hour the Lord received the sentence of condemnation from Pilate; at the sixth, because at that hour He was crucified; at the ninth, because all things were in commotion at the crucifixion of the Lord, as trembling at the bold attempt of the impious Jews, and not bearing the injury offered to their Lord; in the evening, giving thanks that He has given you the night to rest from the daily labours; at cock-crowing, because that hour brings the good news of the coming on of the day for the operations proper for the light."
So, I believe we can see that monasticism, coming in the 4th century, adapted what was already the established practice of the Early Church.
This made me wonder about other Church practices. What about Communion?
Acts 2:42 tells us that the Apostolic Church, "continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers." Justin Martyr, writing between 150-155 AD (as it was addressed to Emperor Antoninus Pius), in his First Apology, chapter 67, explains that they were meeting every Sunday, reading the Prophets or the Apostles, and celebrating Eucharist, or Holy Communion. So the Early Church was celebrating the Lord's Supper at least every week.
What about Lent?
There does seem to be a bit of controvery on this. At least Irenaeus wrote to Victor, regarding Easter, "For the controversy is not only concerning the day, but also concerning the very manner of the fast. For some think that they should fast one day, others two, yet others more; some, moreover, count their day as consisting of forty hours day and night." (Eusebius, Church History, Book 5, Chapt. 24).
In Dr. McGiffert's translation notes, we read, "We learn from this passage of Irenæus' epistle that the duration of the fast varied greatly. From Socrates (H. E. V. 22) and Sozomen (H. E. VII. 19) we learn that the variation was as great in their time. Some fasted three, some six, some seven weeks, and so on. Socrates (l.c.) informs us that the fast, whatever its duration, was always called τεσσαρακοστή (quadrigesima). He does not know why this is, but says that various reasons are given by others. The time between Jesus' death and his resurrection was very early computed as forty hours in length,—from noon of Friday to four o'clock Sunday morning. This may have lain at the basis of the number forty, which was so persistently used to designate the fast, for Tertullian tells us that the fast was intended to cover the period during which Jesus was dead. It is this idea which undoubtedly underlay the fast of forty hours which Irenæus mentions. The fasts of Moses, of Elijah, and of Jesus in the desert would also of course have great influence in determining the length of this, the most important fast of the year. Already before the end of the third century the fast had extended itself in many quarters to cover a number of weeks, and in the time of Eusebius the forty days' fast had already become a common thing (see his de Pasch. chap. 5), and even Origen refers to it (Hom. in Lev. X. 2). The present duration of the fast—forty days exclusive of Sundays—was fixed in the seventh or eighth century. Cf. Sinker's article on Lent in Smith's Dict. of Christ. Ant. and Krieg's article, Feste, in Kraus' Encyclop. der Christ. Alterthümer, I. p. 489."
So, though the duration may be in question, the practice of a pre-Easter fast was certainly practiced in the Early Church.
What I am surprised to find is that there have been several "babies" thrown out with the "bathwater" during our Reformation. I do think we need to be very careful about suggesting that anything should be discarded because it is "Catholic" without first checking its history and origin.
When you read the Psalms you regularly see the Psalmist offering prayers "in the morning", "at midnight," etc. In 55:17, he says, "Evening and morning and at noon I will pray, and cry aloud, And He shall hear my voice." In 119:164, "Seven times a day I praise You, Because of Your righteous judgments."
You will also remember that Daniel in 6:10, "Now when Daniel knew that the writing was signed, he went home. And in his upper room, with his windows open toward Jerusalem, he knelt down on his knees three times that day, and prayed and gave thanks before his God, as was his custom since early days."
Jesus certainly prayed in the morning (Mark 1:35) and the evening (Matt. 14:23; Mark 6:46; John 6:15). He even kept a vigil at night (Luke 6:12).
The Romans sounded bells at the 3rd hour, 6th hour, 9th hour, etc. These told the people when to come in for lunch, when to end the work day, etc. (An interesting note is that any time between one bell and the next still counted as that hour. In other words, "5:55" would still be considered the 3rd hour. That is why in the Gospels, the Evangelists can tell us that Jesus was crucified at the 3rd hour (Mark 15:25) and the 6th hour (John 19:14). If it were the end of the 3rd hour, it was still considered the 3rd hour, while John could have said it was almost the 6th hour. Where to us, those would seem vastly different times.)
We read that the Apostles prayed at the 3rd hour (Acts 2:1, 15), the 6th hour (10:9), and the 9th hour (3:1; 10:3, 30).
The Didache is an early pastoral manual that has been dated from the 1st century. It instructed believers to say the Lord's Prayer three times a day. (When it gives the text of the Lord's Prayer, it follows the Byzantine text for Matthew 6:5-13, including, "For Yours is the power and the glory forever." This is omitted in the Nestle-Aland and UBS texts of Matthew's Gospel.)
First Epistle of Clement, one of the oldest Christian writings outside of the NT (c. 96 AD), explains the symbolism of the times of day: "Let us consider, beloved, how the Lord continually proves to us that there shall be a future resurrection, of which He has rendered the Lord Jesus Christ the first-fruits by raising Him from the dead. Let us contemplate, beloved, the resurrection which is at all times taking place. Day and night declare to us a resurrection. The night sinks to sleep, and the day arises; the day [again] departs, and the night comes on." (chap. 24) He also states, "It behoves us to do all things in [their proper] order, which the Lord has commanded us to perform at stated times. He has enjoined offerings [to be presented] and service to be performed [to Him], and that not thoughtlessly or irregularly, but at the appointed times and hours." (chap. 40) (You might recognize Clement's name as Paul mentions him in Phil. 4:3)
Tertullian wrote in his Apologeticus (197 AD): "For the younger Pliny, when he was ruler of a province, having condemned some Christians to death, and driven some from their stedfastness, being still annoyed by their great numbers, at last sought the advice of Trajan, the reigning emperor, as to what he was to do with the rest, explaining to his master that, except an obstinate disinclination to offer sacrifices, he found in the religious services nothing but meetings at early morning for singing hymns to Christ and God, and sealing home their way of life by a united pledge to be faithful to their religion, forbidding murder, adultery, dishonesty, and other crimes."
On Prayer, Chapter 25: "Touching the time, however, the extrinsic observance of certain hours will not be unprofitable—those common hours, I mean, which mark the intervals of the day—the third, the sixth, the ninth—which we may find in the Scriptures to have been more solemn than the rest. The first infusion of the Holy Spirit into the congregated disciples took place at 'the third hour.' Peter, on the day on which he experienced the vision of Universal Community, (exhibited) in that small vessel, had ascended into the more lofty parts of the house, for prayer's sake 'at the sixth hour.' The same (apostle) was going into the temple, with John, 'at the ninth hour,' when he restored the paralytic to his health. Albeit these practices stand simply without any precept for their observance, still it may be granted a good thing to establish some definite presumption, which may both add stringency to the admonition to pray, and may, as it were by a law, tear us out from our businesses unto such a duty; so that—what we read to have been observed by Daniel also, in accordance (of course) with Israel's discipline—we pray at least not less than thrice in the day, debtors as we are to Three—Father, Son, and Holy Spirit: of course, in addition to our regular prayers which are due, without any admonition, on the entrance of light and of night."
Clement of Alexandria (d. circa 215 AD) wrote that the fixed hours of prayer were the established custom of the Church.
Apostolic Constitutions (late 4th century), Book 8, Section 4: "Offer up your prayers in the morning, at the third hour, the sixth, the ninth, the evening, and at cock-crowing: in the morning, returning thanks that the Lord has sent you light, that He has brought you past the night, and brought on the day; at the third hour, because at that hour the Lord received the sentence of condemnation from Pilate; at the sixth, because at that hour He was crucified; at the ninth, because all things were in commotion at the crucifixion of the Lord, as trembling at the bold attempt of the impious Jews, and not bearing the injury offered to their Lord; in the evening, giving thanks that He has given you the night to rest from the daily labours; at cock-crowing, because that hour brings the good news of the coming on of the day for the operations proper for the light."
So, I believe we can see that monasticism, coming in the 4th century, adapted what was already the established practice of the Early Church.
This made me wonder about other Church practices. What about Communion?
Acts 2:42 tells us that the Apostolic Church, "continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers." Justin Martyr, writing between 150-155 AD (as it was addressed to Emperor Antoninus Pius), in his First Apology, chapter 67, explains that they were meeting every Sunday, reading the Prophets or the Apostles, and celebrating Eucharist, or Holy Communion. So the Early Church was celebrating the Lord's Supper at least every week.
What about Lent?
There does seem to be a bit of controvery on this. At least Irenaeus wrote to Victor, regarding Easter, "For the controversy is not only concerning the day, but also concerning the very manner of the fast. For some think that they should fast one day, others two, yet others more; some, moreover, count their day as consisting of forty hours day and night." (Eusebius, Church History, Book 5, Chapt. 24).
In Dr. McGiffert's translation notes, we read, "We learn from this passage of Irenæus' epistle that the duration of the fast varied greatly. From Socrates (H. E. V. 22) and Sozomen (H. E. VII. 19) we learn that the variation was as great in their time. Some fasted three, some six, some seven weeks, and so on. Socrates (l.c.) informs us that the fast, whatever its duration, was always called τεσσαρακοστή (quadrigesima). He does not know why this is, but says that various reasons are given by others. The time between Jesus' death and his resurrection was very early computed as forty hours in length,—from noon of Friday to four o'clock Sunday morning. This may have lain at the basis of the number forty, which was so persistently used to designate the fast, for Tertullian tells us that the fast was intended to cover the period during which Jesus was dead. It is this idea which undoubtedly underlay the fast of forty hours which Irenæus mentions. The fasts of Moses, of Elijah, and of Jesus in the desert would also of course have great influence in determining the length of this, the most important fast of the year. Already before the end of the third century the fast had extended itself in many quarters to cover a number of weeks, and in the time of Eusebius the forty days' fast had already become a common thing (see his de Pasch. chap. 5), and even Origen refers to it (Hom. in Lev. X. 2). The present duration of the fast—forty days exclusive of Sundays—was fixed in the seventh or eighth century. Cf. Sinker's article on Lent in Smith's Dict. of Christ. Ant. and Krieg's article, Feste, in Kraus' Encyclop. der Christ. Alterthümer, I. p. 489."
So, though the duration may be in question, the practice of a pre-Easter fast was certainly practiced in the Early Church.
What I am surprised to find is that there have been several "babies" thrown out with the "bathwater" during our Reformation. I do think we need to be very careful about suggesting that anything should be discarded because it is "Catholic" without first checking its history and origin.
Friday, January 23, 2009
Get Outta My Face! - Update
WTS Books has received 500 more copies of Get Outta My Face. So the 65% off price will continue as long as supplies last, but quantities are limited.
Thursday, January 22, 2009
Get Outta My Face
Get Outta My Face!
How to Reach Angry, Unmotivated Teens with Biblical Counsel
by Horne, Rick
List Price: $13.95
Westminster Bookstore: $4.88 - 65% Off
Until Noon EST, January 24, 2009
Paul David Tripp said, "Rick Horne has invested in teens his whole life. He has learned that he is more like them than unlike them. From years of first hand experience, he knows how to talk with them and his is not afraid of the tough ones. What you will read here is the wisdom of a man who has experienced the courage and hope that transforming grace can give to you and that hard teenager God has chosen for you to be near. This book is a call to action with biblical perspectives and practical steps that God can use to change the teenager and you as well."
Dave Harvey, author of When Sinners Say "I Do" said, "Rick Horne knows teens the kind that won't talk and those that won't stop talking. If you have a teenager, you need this book. In fact, don't wait for the teen years! Arm yourself now with the timeless truths from this book that counsels moms and dads with gospel-hope for teenage trials."
Tuesday, January 20, 2009
They're starting to get it
Monday, January 19, 2009
It is better to trust in the Lord
Psalm 117:8 (118:8)
It is better to trust in the Lord
than to trust in a person.
It is better to trust in the Lord
than to trust in a person.
Psalm 146:8 (147:8)
To him who cloaks the sky with clouds,
to him who prepares rain for the earth,
to him who makes grass grow on mountains.
To him who cloaks the sky with clouds,
to him who prepares rain for the earth,
to him who makes grass grow on mountains.
Psalm 147:4-7 (147:15-18)
He who sends out his saying to the earth;
his word will run swiftly,
the word of him who gives snow like wool,
who scatters fog like ashes,
who hurls down his ice like crumbs.
Who shall stand against his cold?
He will send out his word and will melt them;
he will blow his breath, and waters will flow.
He who sends out his saying to the earth;
his word will run swiftly,
the word of him who gives snow like wool,
who scatters fog like ashes,
who hurls down his ice like crumbs.
Who shall stand against his cold?
He will send out his word and will melt them;
he will blow his breath, and waters will flow.
Proverbs 21:31
A horse is prepared for the day of battle,
but assistance is from the Lord.
A horse is prepared for the day of battle,
but assistance is from the Lord.
Isaiah 45:7
I am the one who has prepared light and made darkness,
who makes peace and creates evils;
I am the Lord who does all these things.
I am the one who has prepared light and made darkness,
who makes peace and creates evils;
I am the Lord who does all these things.
Daniel 2:21
And he changes seasons and times;
he sets up kings and deposes,
giving wisdom to the sages
and intelligence to those who know understanding.
And he changes seasons and times;
he sets up kings and deposes,
giving wisdom to the sages
and intelligence to those who know understanding.
Acts 17:26
And He has made from one blood every nation of men to dwell on all the face of the earth, and has determined their preappointed times and the boundaries of their dwellings.Romans 13:1
Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God.
Wednesday, January 14, 2009
Changing the Order just a little
I want to change the order of my Psalms starting tomorrow, just for variety. It will be otherwise the same as before, but I will do Psalm 119 on Sunday morning, leaven Sunday evening free.
So Sunday morning now reads Psalms 9-24; 119.
So Sunday morning now reads Psalms 9-24; 119.
Sunday, January 11, 2009
Practical Implications #2
Question 3. Whence knowest thou thy misery?
Answer: Out of the law of God.
Question 4. What does the law of God require of us?
Answer: Christ teaches us that briefly, Matt. 22:37-40, "Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind, and with all thy strength. This is the first and the great commandment; and the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets."
Question 5. Canst thou keep all these things perfectly?
Answer: In no wise; for I am prone by nature to hate God and my neighbour.
These three go together very well to give a practical implication of our faith. I do appreciate those churches which will open a Lord's Day service with a reading of the Ten Commandments. They remind us how far we still stand from God's perfection. And they remind us of what great grace and mercy our Lord has shown us and how far He has brought us.
But we must remember in dealing with out fellow man that he is miserable. No, I do not mean that he is not happy. He may have a very nice car, a beautiful wife, eat fine meals, enjoy many entertainments. He may be quite happy. No, I do not mean he is sad. I do mean that his state before God is very miserable. He is dead. He is moreso a dead devil, an enemy of God.
And we must see him through the eyes of pity and hope. We must remember that not long ago, we too were dead devils. Remember yourself in that state. Did you want someone to come and judge you? Tell you in no uncertain terms just how damned you were? Let them tell you just how righteous they were? No, there is enough self-righteousness without the Church contributing.
You wanted gentleness. You wanted to be treated as a human being. (The ungodly are not subhuman). Is this not what our Lord commanded us -- "Thou shalt love thy neighbour as thyself."
Remember your own follies before you judge another for theirs. Didn't you want a little patience? Show patience.
We sometimes call them "lost sheep." And a lost sheep must be lead gently back to the fold, not driven with the lashes of whips.
We thought we were free. We thought we were enjoying liberty. But we were slaves of our sins, slaves of passion and lust. You were a slave! Do you now hate slaves for being what you once were? Or will you not work to bring them to true freedom and liberty?
Our Lord has instructed us to love God and love our fellow man. The ungodly, and we were once ungodly, hate God and hate their fellow man. There should never be malice or envy in a believer toward an unbeliever. Saints are to be know by their love -- for God, for each other, and for their fellow man.
Tuesday, January 06, 2009
Practical Implications #1
The Heidelberg Catechism begins:
As Christians, both our life and our death are dedicated to the glory of God. We are truly "not our own." No Christian can say, "I am my own master. I'll do whatever I want." We live and die in His service.
"Therefore we make it our aim, whether present or absent, to be well pleasing to Him." (2 Corinthians 5:9)
"For to me, to live is Christ, and to die is gain." (Philippians 1:21).
Much like the marriage vow - for richer, for poorer; in sickness, in health - we are the Lord's.
But I hope you will remember that if this is true of you, then it is also true of all other believers. And this is one practical implication that I would like to bring out: no other believer lives for you.
You may disagree with another believer's choice of Bible translation, or clothing, or entertainments, but that believer does not live for you. You are not his master and, ultimately, you will neither reward nor punish him. He has not, nor should he have, made it his aim to be well pleasing to you.
I do not mean that if another believer is in danger of some real sin or apostatizing into real heresy that you should let him fall. No, the Bible is clear how we should handle those situations. But I do hope we will remember that our fellow believers are just as much "not their own" as we "are not our own."
Question 1. What is thy only comfort in life and death?
Answer: That I with body and soul, both in life and death, am not my own, but belong unto my faithful Saviour Jesus Christ; who, with his precious blood, has fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that without the will of my heavenly Father, not a hair can fall from my head; yea, that all things must be subservient to my salvation, and therefore, by his Holy Spirit, He also assures me of eternal life, and makes me sincerely willing and ready, henceforth, to live unto him.
As Christians, both our life and our death are dedicated to the glory of God. We are truly "not our own." No Christian can say, "I am my own master. I'll do whatever I want." We live and die in His service.
"Therefore we make it our aim, whether present or absent, to be well pleasing to Him." (2 Corinthians 5:9)
"For to me, to live is Christ, and to die is gain." (Philippians 1:21).
Much like the marriage vow - for richer, for poorer; in sickness, in health - we are the Lord's.
But I hope you will remember that if this is true of you, then it is also true of all other believers. And this is one practical implication that I would like to bring out: no other believer lives for you.
You may disagree with another believer's choice of Bible translation, or clothing, or entertainments, but that believer does not live for you. You are not his master and, ultimately, you will neither reward nor punish him. He has not, nor should he have, made it his aim to be well pleasing to you.
I do not mean that if another believer is in danger of some real sin or apostatizing into real heresy that you should let him fall. No, the Bible is clear how we should handle those situations. But I do hope we will remember that our fellow believers are just as much "not their own" as we "are not our own."
Friday, January 02, 2009
The Psalms
My son and I are taking up this challenge: to read through the Psalms each week. It's not as hard as it might sound! I've included the approximate times for the readings, too.
Sunday morning: Psalms 9-24 (24 min.)
Sunday evening: Psalm 119 (14 min.)
Monday morning: Psalms 25-37 (25 min.)
Monday evening: Psalms 38-46 (15 min.)
Tuesday morning: Psalms 47-64 (26 min.)
Tuesday evening: Psalms 65-70 (12 min.)
Wednesday morning: Psalms 71-85 (30 min.)
Wednesday evening: Psalms 86-91 (13 min.)
Thursday morning: Psalms 92-105 (23 min.)
Thursday evening: Psalms 106-109 (12 min.)
Friday morning: Psalms 135-150 (22 min.)
Friday evening: Psalms 120-134 (10 min.)
Saturday morning: Psalms 110-119 (25 min.)
Saturday evening: Psalms 1-8 (8 min.)
Sunday morning: Psalms 9-24 (24 min.)
Sunday evening: Psalm 119 (14 min.)
Monday morning: Psalms 25-37 (25 min.)
Monday evening: Psalms 38-46 (15 min.)
Tuesday morning: Psalms 47-64 (26 min.)
Tuesday evening: Psalms 65-70 (12 min.)
Wednesday morning: Psalms 71-85 (30 min.)
Wednesday evening: Psalms 86-91 (13 min.)
Thursday morning: Psalms 92-105 (23 min.)
Thursday evening: Psalms 106-109 (12 min.)
Friday morning: Psalms 135-150 (22 min.)
Friday evening: Psalms 120-134 (10 min.)
Saturday morning: Psalms 110-119 (25 min.)
Saturday evening: Psalms 1-8 (8 min.)
