text:
Liturgy of the Hours

The Liturgy of the Hours (Latin: Liturgia Horarum), Divine Office (Latin: Officium Divinum), or Opus Dei ("Work of God") are a set of Catholic prayers comprising the canonical hours, often also referred to as the breviary, of the Latin Church. The Liturgy of the Hours forms the official set of prayers "marking the hours of each day and sanctifying the day with prayer." The term "Liturgy of the Hours" has been retroactively applied to the practices of saying the canonical hours in both the Christian East and West–particularly within the Latin liturgical rites–prior to the Second Vatican Council, and is the official term for the canonical hours promulgated for usage by the Latin Church in 1971. Before 1971, the official form for the Latin Church was the Breviarium Romanum, first published in 1568 with major editions through 1962.

The Liturgy of the Hours, like many other forms of the canonical hours, consists primarily of psalms supplemented by hymns, readings, and other prayers and antiphons prayed at fixed prayer times. Together with the Mass, it constitutes the public prayer of the church. Christians of both Western and Eastern traditions (including the Latin Catholic, Eastern Catholic, Eastern Orthodox, Oriental Orthodox, Assyrian, Lutheran, Anglican, and some other Protestant churches) celebrate the canonical hours in various forms and under various names. The chant or recitation of the Divine Office therefore forms the basis of prayer within the consecrated life, with some of the monastic or mendicant orders producing their own permutations of the Liturgy of the Hours and older Roman Breviary.

Prayer of the Divine Office is an obligation undertaken by priests and deacons intending to become priests, while deacons intending to remain deacons are obliged to recite only a part. The constitutions of religious institutes generally oblige their members to celebrate at least parts and in some cases to do so jointly ("in choir"). Consecrated virgins take the duty to celebrate the liturgy of hours with the rite of consecration. Within the Latin Church, the lay faithful "are encouraged to recite the divine office, either with the priests, or among themselves, or even individually", though there is no obligation for them to do so. The laity may oblige themselves to pray the Liturgy of the Hours or part of it by a personal vow.

The present official form of the entire Liturgy of the Hours of the Roman Rite is that contained in the four-volume Latin-language publication Liturgia Horarum, the first edition of which appeared in 1971. English and other vernacular translations were soon produced and were made official for their territories by the competent episcopal conferences. For Catholics in primarily Commonwealth nations, the three-volume Divine Office, which uses a range of different English Bibles for the readings from Scripture, was published in 1974. The four-volume Liturgy of the Hours, with Scripture readings from the New American Bible, appeared in 1975 with approval from the United States Conference of Catholic Bishops. The 1989 English translation of the Ceremonial of Bishops includes in Part III instructions on the Liturgy of the Hours which the bishop presides, for example the vesper on major solemnities.

Origins
The General Instruction of the Liturgy of Hours in the Roman Rite states: "The public and communal prayer of the people of God is rightly considered among the first duties of the Church. From the very beginning the baptized 'remained faithful to the teaching of the apostles, to the brotherhood, to the breaking of bread and to the prayers' (Acts 2 :42). Many times the Acts of the Apostles testifies that the Christian community prayed together. The testimony of the early Church shows that individual faithful also devoted themselves to prayer at certain hours. In various areas the practice soon gained ground of devoting special times to prayer in common."

Early Christians were in fact continuing the Jewish practice of reciting prayers at certain hours of the day or night. In the Psalms are found expressions like "in the morning I offer you my prayer"; "At midnight I will rise and thank you"; "Evening, morning and at noon I will cry and lament"; "Seven times a day I praise you". The Apostles observed the Jewish custom of praying at the third, sixth, and ninth hours, and at midnight (Acts 10:3, 9; 16:25; etc.). Hence the practice of seven fixed prayer times has been taught from the time of the early Church; in Apostolic Tradition, Hippolytus instructed Christians to pray seven times a day "on rising, at the lighting of the evening lamp, at bedtime, at midnight" and "the third, sixth and ninth hours of the day, being hours associated with Christ's Passion."

The Christian prayer of that time consisted of almost the same elements as the Jewish: recital or chanting of psalms and reading of the Old Testament, to which were soon added readings of the Gospels, Acts, and epistles, and canticles. Other elements were added later in the course of the centuries.

Judaism and the early church
The canonical hours stemmed from Jewish prayer. This "sacrifice of praise" began to be substituted for the sacrifices of animals.

In Roman cities, the bell in the forum rang the beginning of the business day at about six o'clock in the morning (Prime, the "first hour"), noted the day's progress by striking again at about nine o'clock in the morning (Terce, the "third hour"), tolled for the lunch break at noon (Sext, the "sixth hour"), called the people back to work again at about three o'clock in the afternoon (None, the "ninth hour"), and rang the close of the business day at about six o'clock in the evening (the time for evening prayer).

The healing of the crippled man at the temple gate occurred as Peter and John were going to the temple to pray at the "ninth hour" of prayer (about three pm). The decision to include Gentiles among the community of believers, arose from a vision Peter had while praying at noontime, the "sixth hour".

The early church was known to pray the Psalms, which have remained a part of the canonical hours. By 60 AD, the Didache recommended disciples to pray the Lord's Prayer three times a day; this practice found its way into the canonical hours as well. Pliny the Younger (63 – c. 113), mentions not only fixed times of prayer by believers, but also specific services – other than the Eucharist – assigned to those times: "they met on a stated day before it was light, and addressed a form of prayer to Christ, as to a divinity, … after which it was their custom to separate, and then reassemble, to eat in common a harmless meal."

By the second and third centuries, such Church Fathers as Clement of Alexandria, Origen, and Tertullian wrote of the practice of Morning and Evening Prayer, and of the prayers at terce, sext, and none. Daily morning and evening prayer preceded daily Mass, for the Mass was first limited to Sundays and then gradually spread to some feast days. The daily prayer kept alive the theme of gratitude from the Sunday "Eucharist" (which means gratitude). The prayers could be prayed individually or in groups. By the third century, the Desert Fathers began to live out Paul's command to "pray without ceasing" by having one group of monks pray one fixed-hour prayer while having another group pray the next prayer.

Middle Ages
As the format of unbroken fixed-hour prayer developed in the Christian monastic communities in the East and West, longer prayers soon grew, but the cycle of prayer became the norm in daily life in monasteries. By the fourth century, the characteristics of the canonical hours more or less took their present shape. For secular (non-monastic) clergymen and lay people, the fixed-hour prayers were by necessity much shorter. In many churches and basilicas staffed by monks, the form of the fixed-hour prayers was a hybrid of secular and monastic practice.

In the East, the development of the Divine Services shifted from the area around Jerusalem to Constantinople. In particular, Theodore the Studite (c. 758 – c. 826) combined a number of influences from the Byzantine court ritual with monastic practices common in Asia Minor, and added thereto a number of hymns composed by himself and his brother Joseph (see Typicon for further details).

In the West, the Rule of Saint Benedict modeled his guidelines for the prayers on the customs of the basilicas of Rome. It was he who expounded the concept in Christian prayer of the inseparability of the spiritual life from the physical life. The Benedictines began to call the prayers the Opus Dei or "Work of God."

As the Divine Office grew more important in the life of the church, the rituals became more elaborate. Soon, praying the Office began to require various books, such as a psalter for the psalms, a lectionary to find the assigned scripture reading for the day, a Bible to proclaim the reading, a hymnal for singing, etc. As parishes grew in the Middle Ages away from cathedrals and basilicas, a more concise way of arranging the hours was needed. So, a sort of list developed called the Breviary, which gave the format of the daily office and the texts to be used.

The spread of breviaries eventually reached Rome, where Pope Innocent III extended its use to the Roman Curia. The Franciscans sought a one-volume breviary for its friars to use during travels, so the order adopted the Breviarium Curiae, but substituting the Gallican Psalter for the Roman. The Franciscans gradually spread this breviary throughout Europe. Pope Nicholas III would then adopt the widely used Franciscan breviary to be the breviary used in Rome. By the 14th century, the breviary contained the entire text of the canonical hours.

Revision by Pope Pius V
The Council of Trent in its final session on 4 December 1563 entrusted the reform of the breviary to the then pope, Pius IV. On 9 July 1568, Pope Pius V, the successor to Pius IV who closed the Council of Trent, promulgated an edition, known as the Roman Breviary, with his Apostolic Constitution Quod a nobis, imposing it in the same way in which, two years later, he imposed his Roman Missal and using language very similar to that in the bull Quo primum with which he promulgated the Missal, regarding, for instance, the perpetual force of its provisions, the obligation to use the promulgated text in all places, and the total prohibition of adding or omitting anything, declaring in fact: "No one whosoever is permitted to alter this letter or heedlessly to venture to go contrary to this notice of Our permission, statute, ordinance, command, precept, grant, indult declaration, will decree and prohibition. Should anyone, however, presume to commit such an act, he should know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul."

With the same bull, Pius V ordered the general abolition of all breviaries other than his reformed breviary, with the same exception that he was to make in his Quo primum bull: he allowed those legitimately in use for at least 200 years to continue. Examples of such breviaries are the Benedictine (Breviarium Monasticum), the Carmelite, the Carthusian, the Dominican, the Premonstratensian, and the Ambrosian.

St. Mark's Basilica in Venice, along with the four churches under its jurisdiction, retained its own unique liturgies, psalms, and Latin translations into the 19th century. Many other churches whose local rites predated Pius V's breviary by 200 years or more, such as that of Mantua, continued to use their own breviaries, liturgical calendars, and psalms, as well.

Further revision between the 16th to 20th centuries
Later popes altered the Roman Breviary of Pope Pius V. Pope Clement VIII instituted obligatory changes on 10 May 1602, 34 years after Pius V's revision. Pope Urban VIII made further changes, including "a profound alteration in the character of some of the hymns. Although some of them without doubt gained in literary style, nevertheless, to the regret of many, they also lost something of their old charm of simplicity and fervour."

Pope Pius X made a radical revision of the Roman Breviary, to be put into effect, at latest, on 1 January 1913. See Reform of the Roman Breviary by Pope Pius X.

Pope Pius XII allowed the use of a new translation of the Psalms from the Hebrew and established a special commission to study a general revision, concerning which all the Catholic bishops were consulted in 1955. His successor, Pope John XXIII, implemented these revisions in 1960.

Latin typical editions
Following the Second Vatican Council, the Catholic Church's Latin Church, hoping to restore their character as the prayer of the entire church, revised the liturgical book for the celebration of the Divine Office, and published it under the title "Liturgy of the Hours".

The Council itself abolished the office of Prime, and envisioned a manner of distributing the psalms over a period of more than 1 week. In the succeeding revision, the character of Matins was changed to an Office of Readings so that it could be used at any time of the day as an office of Scriptural and patristic readings. Furthermore, the period over which the Psalter is recited has been expanded from one week to four. The Latin hymns of the Roman Office were in many cases restored to the pre-Urban form, albeit several of them were shortened.

This Liturgy of the Hours (Liturgia Horarum in Latin) is published by Libreria Editrice Vaticana in four volumes, arranged according to the liturgical seasons of the church year. The liturgical books for the celebration of the Liturgy of the Hours in Latin are those of the editio typica altera (second typical edition) promulgated in 1985 and re-issued by the Vatican Publishing House – Libreria Editrice Vaticana – in 2000 and 2003.
 * Volume I: Advent Season, Christmas Season
 * Volume II: Lenten Season, Easter Season
 * Volume III: Ordinary Time, Weeks 1 to 17
 * Volume IV: Ordinary Time, Weeks 18 to 34

Midwest Theological Forum has published an edition iuxta typicam with updating of the celebration of saints. It is arranged in six volumes:
 * Volume I: Adventus–Nativitatis
 * Volume II: Tempus Quadragesimæ
 * Volume III: Tempus paschale
 * Volume IV: Tempus per annum I–XIV
 * Volume V: Tempus per annum XII–XXIV
 * Volume VI: Tempus per annum XXI–XXXIV

Although most priests and other clerics in the Latin Church now use the Roman breviary, some (such as those in the Priestly Fraternity of Saint Peter or similar societies) continue to use the breviary as revised by Pope Pius X, the latest edition of which was issued under Pope John XXIII. The motu proprio Summorum Pontificum in 2007 authorized every Latin Church cleric to use this edition to fulfill his canonical obligation to pray the Divine Office. An English/Latin parallel edition was published by Baronius Press in April 2012.

Official English translations
Three English translations are in use.

The Divine Office (non-ICEL translation)
The Divine Office was produced by a commission set up by the Episcopal Conferences of Australia, England and Wales, Ireland and Scotland. First published in 1974 by HarperCollins, this edition is the official English edition for use in the dioceses of the above countries as well as many other dioceses around the world, especially in Asian and African countries. It is arranged in three volumes:
 * Volume I: Advent, Christmastide & Weeks 1–9 of the Year
 * Volume II: Lent and Eastertide
 * Volume III: Weeks of the Church Year 6–34.

The psalms are taken (with slight adaptations) from the 1963 Grail Psalms, while the Scripture readings and non-Gospel canticles are taken from various versions of the Bible, including the Revised Standard Version, the Jerusalem Bible, the Good News Bible, the New English Bible and Ronald Knox's Translation of the Vulgate. Some of the canticles taken from the Revised Standard Version were amended slightly to conform the English text to the Vulgate in The Divine Office. The intercessions, concluding prayers, antiphons, short responses, responsories, second readings in the Office of Readings, the Te Deum and the Glory be to the Father are all translations approved by the episcopal conferences mentioned and confirmed by the Holy See in December 1973. The Gospel canticles (Benedictus, Magnificat, Nunc Dimittis) are from the 1963 Grail Translation, but an appendix at the end of the book gives the English Language Liturgical Consultation (ELLC)) versions of the Gospel canticles as alternatives.

Collins also publishes shorter editions of The Divine Office:
 * Daily Prayer – comprising the complete Divine Office, except for the Office of Readings (but the full Office of Readings are printed for Christmas, Good Friday and Holy Saturday)
 * Morning & Evening Prayer – comprising the complete Morning, Evening and Night prayers from the Divine Office
 * Shorter Morning & Evening Prayer – comprising the Psalter for Morning, Evening and Night prayers and a selection of texts from the liturgical seasons and feasts.

Between 2005 and 2006, Collins republished The Divine Office and its various shorter editions with a new cover and revised Calendar of the Movable Feasts.

Besides these shorter editions of The Divine Office, there used to be A Shorter Prayer During the Day comprising the Psalter for the Middle Hours also published by Collins. The last known reprint year is 1986, but this edition is now out of print. In 2009, Prayer during the day was published by Catholic Truth Society.

Liturgy of the Hours (ICEL translation)
The Liturgy of the Hours, produced by the International Commission on English in the Liturgy, was first published in 1975 by Catholic Book Publishing Company in the USA. This edition is the official English edition for use in the US, Canada and some other English-speaking dioceses. It is in four volumes, an arrangement identical to the original Latin typical edition.

The psalms are taken (slightly adapted) from the 1963 Grail Psalms, while the Scripture readings and non-Gospel canticles are taken from the original 1970 first edition New American Bible. The prayers and intercessions are translated by the International Commission on English in the Liturgy (ICEL). The ELLC versions are used for items such as the Gospel canticles. An additional feature are psalm-prayers at the end of many Psalms, which were ICEL's translation of the Liber Orationum Psalmographus, the Book of Psalm-Prayers which originated in the Mozarabic Rite.

Shorter editions of the Liturgy of the Hours are also available from various publishers: Christian Prayer (Daughters of St Paul and Catholic Book Publishing Company), Shorter Christian Prayer (Catholic Book Publishing Company) and Daytime Prayer (Catholic Book Publishing Company). In 2007, Liturgy Training Publications released the Mundelein Psalter, containing Morning, Evening and Night Prayers and the Office for the Dead, with the 1963 Grail translation of the Psalms set to specially composed chant, and with hymns translated from the hymns of the Latin Liturgia Horarum.

The Divine Office and the Liturgy of the Hours editions are both based on the Latin 1971 editio typica.

Liturgy of the Hours (ICEL/African translation)
In 2009, on the occasion of the Synod of African Bishops in Rome, the Catholic Church in Africa, through Paulines Publications Africa, published a new English edition of the Liturgy of the Hours based on the Liturgia Horarum, editio typica altera. The antiphons and orations in this edition are taken from ICEL's 1975 translation of the Liturgy of the Hours, with independent translations for the offices for the new saints added to the General Roman Calendar as well as the Benedictus and Magnificat antiphons for the 3-year cycle on Sundays added in the Liturgia Horarum, editio typica altera.

The Psalms are taken from the Revised Grail Psalter with the rest of the biblical texts taken from the New American Bible. This is the only official English edition of the Office that is based on the Liturgia Horarum, editio typica altera.

Anglican Use
Following the establishment of the personal ordinariates for former Anglicans in the 2009 apostolic constitution Anglicanorum coetibus, there was sought an Anglican Use form of the Office that reflects Anglican tradition. In the Personal Ordinariate of Our Lady of Walsingham in England and Wales, the Customary of Our Lady of Walsingham was adopted.

In 2020, the Divine Worship: Daily Office was announced as the new Divine Office of the Anglican Use personal ordinariates. There are two editions: the North American Edition released in late 2020 for use by the Personal Ordinariate of the Chair of Saint Peter and the Commonwealth Edition to be released in 2021 to replace the Customary in the Personal Ordinariate of Our Lady of Walsingham and introduce an office for the Personal Ordinariate of Our Lady of the Southern Cross in Australia, Japan, and Oceania. While developed primarily from the Anglican tradition, the Divine Worship: Daily Office is considered to be a specific use of the Liturgy of the Hours.

Previous structure
By the time of Benedict of Nursia (480–548 AD), the monastic Divine Office was composed of seven daytime hours and one at night. In his Rule of St. Benedict, he associated the practice with Psalm 118/119:164, "Seven times a day I praise you", and Psalm 118/119:62, "At midnight I rise to praise you". Of these eight hours, Prime and Compline may be the latest to appear, because the 4th-century Apostolic Constitutions VIII iv 34 do not mention them in the exhortation "Offer up your prayers in the morning, at the third hour, the sixth, the ninth, the evening, and at cock-crowing". The eight are known by the following names, which do not reflect the times of day at which in the second millennium they have traditionally been recited, as shown by the use of the word "noon", derived from Latin (hora) nona, to mean midday, not 3 in the afternoon:

 * Matins (during the night, at about 2 a.m.); sometimes called Vigil and composed of two or three nocturns
 * Lauds (at dawn, about 5 a.m., but earlier in summer, later in winter)
 * Prime (first Hour = approximately 6 a.m.)
 * Terce (third Hour = approximately 9 a.m.)
 * Sext (sixth Hour = approximately 12 noon)
 * None (Ninth Hour = approximately 3 p.m.)
 * Vespers ("at the lighting of the lamps", about 6 p.m.)
 * Compline (before retiring, about 7 p.m.)

This arrangement of the Divine Office is described by Benedict. However, it is found in John Cassian's Twelve books on the institutes of the coenobia and the remedies for the eight principal faults, which describe the monastic practices of the Desert Fathers of Egypt.

Current structure in the Roman Rite
After the Second Vatican Council, which decided that the hour of prime should be suppressed, Pope Paul VI decreed a new arrangement of the Liturgy of the Hours. The structure of the offices, the distribution of psalms, and the prayers were updated. The distinction, already expressed in the 1960 Code of Rubrics, between the three major hours (Matins, Lauds and Vespers) and the minor hours (Terce, Sext, None and Compline) has been retained.

 * The Office of Readings, (lat. Officium lectionis) or Matins or Vigils) – major hour
 * Lauds – major hour
 * Terce (for the invocation of the Holy Spirit, in monasteries often directly before the Convent's mass) – minor hour
 * Sext (midday) – minor hour
 * None (afternoon) – minor hour
 * Vespers – major hour
 * Compline (night prayer) – minor hour

All hours, including the minor hours, start with the versicle from Ps 70 (69) v. 2 (as do all offices in the traditional breviary except Matins and Compline): V. Deus, in adiutorium meum intende; R. Domine, ad adiuvandum me festina ("O God, come to my aid: O Lord, make haste to help me"), followed by the doxology. The verse is omitted if the hour begins with the Invitatory (Morning Prayer/Lauds or the Office of Reading). The Invitatory is the introduction to the first hour said on the current day, whether it be the Office of Readings or Morning Prayer.

The opening is followed by a hymn. The hymn is followed by psalmody. The psalmody is followed by a scripture reading. The reading is called a chapter (capitulum) if it is short, or a lesson (lectio) if it is long.

The reading is followed by a versicle. The hour is closed by an oration followed by a concluding versicle. Other components are included depending on the exact type of hour being celebrated. In each office, the psalms and canticle are framed by antiphons, and each concludes with the doxology.

Major hours
The major hours are the Office of Readings, Lauds and Vespers. The Office of Readings consists of:

 * opening versicle or invitatory
 * a hymn
 * three psalms or portions of psalms
 * a long passage from scripture, usually arranged consecutively from the same book of the Bible for one or more weeks
 * a long patristic or magisterial passage or, on the feast of a saint, a hagiographical passage concerning the saint
 * on nights preceding Sundays and feast days, the office may be expanded to a vigil by inserting three Old Testament canticles and a reading from the gospels
 * the hymn Te Deum (on Sundays outside of Lent, during the octaves of Easter and Christmas, on solemnities and feasts)
 * the concluding prayer
 * a short concluding verse (especially when prayed in groups)

The character of Lauds is that of praise and dignifying the morning; of Vespers that of thanksgiving. Both follow a similar format:

 * opening versicle "O God, come to our aid: O Lord, make haste to help us" (this versicle is not used when the invitatory with the versicle "Lord, open my lips. And my mouth will proclaim your praise" immediately precedes Lauds)
 * a hymn
 * two psalms, or parts of psalms with a scriptural canticle. At Lauds, this consists of a psalm of praise, a canticle from the Old Testament, followed by another psalm. At Vespers this consists of two psalms, or one psalm divided into two parts, and a scriptural canticle taken from the New Testament.
 * a short passage from scripture
 * a responsory, typically a verse of scripture, but sometimes liturgical poetry
 * a canticle taken from the Gospel of Luke: the Canticle of Zechariah (Benedictus) for Lauds, and the Canticle of Mary (Magnificat) for Vespers
 * intercessions
 * the Lord's Prayer
 * the concluding prayer
 * if a priest or a deacon is present, he dismisses the people with the greeting "The Lord be with you" and a blessing; Otherwise the celebration is concluded with "The Lord bless us", etc.

Minor hours
The daytime hours follow a simpler format, like a very compact form of the Office of Readings:

 * opening versicle
 * a hymn
 * three short psalms, or, three pieces of longer psalms; if only one of the minor hours is said, it follows a variable psalmody which usually opens with part of the longest psalm, psalm 118/119; when all three are said this psalmody is used at one of the hours, while the other two follow the complementary psalmody which consists of 119/120–121/122 at Terce, 122/123–124/125 at Sext and 125/126–127/128 at None
 * a short passage of scripture, followed by a responsorial verse
 * the concluding prayer

Compline has the character of preparing the soul for its passage to eternal life:

 * opening versicle
 * an examination of conscience
 * a hymn
 * a psalm, or two short psalms; The psalms of Sunday – Psalm 90/91 or 4 and 133/134 – may always be used as an alternative to the psalm(s) appointed on weekdays
 * a short reading from scripture
 * the responsory In manus tuas, Domine (Into Your Hands, Lord)
 * the Canticle of Simeon, Nunc dimittis, from the Gospel of Luke, framed by the antiphon Salva nos (Save us Lord)
 * a concluding prayer
 * a short blessing (Noctem quietam et finem perfectum concedat nobis Dominus omnipotens. Amen.)
 * a Marian antiphon used for the appropriate liturgical season. In addition to the antiphons given in The Divine Office, others may be approved by the Episcopal Conference.

Liturgical variation
In addition to the distribution of almost the whole Psalter over a four-week cycle, the church also provides appropriate hymns, readings, psalms, canticles and antiphons, for use in marking specific celebrations in the Roman Calendar, which sets out the order for the liturgical year. These selections are found in the 'Proper of Seasons' (for Advent, Christmas, Lent and Easter), and the 'Proper of Saints' (for feast days of the Saints).

Usage
The invitatory precedes the canonical hours of the day beginning with the versicle "Lord, open my lips. And my mouth will proclaim your praise" (Ps 50/51 v.17), and continuing with an antiphon and the Invitatory Psalm, usually Psalm 94/95.

All psalms and canticles are accompanied by antiphons.

Unless the invitatory is used, each hour begins with the versicle "O God, come to our aid: O Lord, make haste to help us" (Ps 69/70 v.2) The "Glory be to the Father" follows.

Matins or the Office of Readings is the longest hour. Before the reform of the Roman Breviary by Pope Pius X, Matins involved the recitation of 18 psalms on Sundays and 12 on ferial days. Pope Pius X reduced this to nine psalms or portions of psalms, still arranged in three nocturns, each set of three psalms followed by three readings, usually three consecutive sections from the same text. Pope Paul VI's reform reduced the number of psalms or portions of psalms to three, and the readings to two, but lengthened these. On Sundays outside of Lent, during the octaves of Easter and Christmas, on solemnities and feasts, the Te Deum is sung after the second reading with its responsory.

After Pius X's reform, Lauds was reduced to four psalms or portions of psalms and an Old Testament canticle, putting an end to the custom of adding the last three psalms of the Psalter (148–150) at the end of Lauds every day. The number of psalms or portions of psalms is now reduced to two, together with one Old Testament canticle chosen from a wider range than before. After these there is a short reading and response and the singing or recitation of the Benedictus.

Vespers has a very similar structure, differing in that Pius X assigned to it five psalms (now reduced to two psalms and a New Testament canticle) and the Magnificat took the place of the Benedictus. On some days in Pius X's arrangement, but now always, there follow Preces or intercessions. In the present arrangement, the Lord's Prayer is also recited before the concluding prayer.

Terce, Sext and None have an identical structure, each with three psalms or portions of psalms. These are followed by a short reading from Scripture, once referred to as a "little chapter" (capitulum), and by a versicle and response. The Lesser Litany (Kyrie and the Lord's Prayer) of Pius X's arrangement have now been omitted.

Prime and Compline also were of similar structure, though different from Terce, Sext and None.

Books used
In monasteries and cathedrals, celebration of the Liturgy of the Hours became more elaborate. Served by monks or canons, regular celebration required a Psalter for the psalms, a lectionary for the Scripture readings, other books for patristic and hagiographical readings, a collectary for the orations, and also books such as the antiphonary and the responsoriary for the various chants. These were usually of large size, to enable several monks to chant together from the same book. Smaller books called breviaries (a word that etymologically refers to a compendium or abridgment) were developed to indicate the format of the daily office and assist in identifying the texts to be chosen.

These developed into books that gave in abbreviated form (because they omitted the chants) and in small lettering the whole of the texts, and so could be carried when travelling. Pope Innocent III made them official in the Roman Curia, and the itinerant Franciscan friars adopted the Breviarium Curiae and soon spread its use throughout Europe. By the 14th century, these breviaries contained the entire text of the canonical hours. The invention of printing made it possible to produce them in great numbers.

In its final session, the Council of Trent entrusted to the Pope the revision of the breviary. With his Apostolic Constitution Quod a nobis of 9 July 1568, Pope Pius V promulgated an edition of the breviary, known as the Roman Breviary, which he imposed in the same way in which, two years later, he imposed his Roman Missal. Using language very similar to that in the bull Quo primum, with which he promulgated the Missal – regarding, for instance, the perpetual force of its provisions – he made it obligatory to use the promulgated text everywhere.

He totally prohibited adding or omitting anything: "No one whosoever is permitted to alter this letter or heedlessly to venture to go contrary to this notice of Our permission, statute, ordinance, command, precept, grant, indult declaration, will decree and prohibition. Should anyone, however, presume to commit such an act, he should know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul."

It is obvious that he did not thereby intend to bind his successors. Pope Clement VIII made changes that he made obligatory on 10 May 1602, 34 years after Pius V's revision. Urban VIII made further changes, including "a profound alteration in the character of some of the hymns. Although some of them without doubt gained in literary style, nevertheless, to the regret of many, they also lost something of their old charm of simplicity and fervour." For the profound revision of the book by Pope Pius X see Reform of the Roman Breviary by Pope Pius X.

Finally, a new revision was made by Pope Paul VI with his Apostolic Constitution Laudis Canticum of 1 November 1970.

Many of the complicated rubrics (or instructions) that governed recitation of the Liturgy were clarified, and the actual method of praying the office was made simpler. Prime had already been abolished by the Second Vatican Council. Of the three intermediate Hours of Terce, Sext and None, only one was to be of strict obligation. Recitation of the psalms and a much increased number of canticles was spread over four weeks instead of one. By a personal decision of Pope Paul VI against the majority view of the revising commission, three imprecatory psalms (58, 83, and 109) were omitted from the psalter and some similar verses were omitted from other psalms, as indicated in the heading of each. These omissions, lamented by Joseph Briody, are attributed in the General Instruction of the Liturgy of the Hours of 1971 to "certain psychological difficulties, even though the imprecatory psalms themselves may be found quoted in the New Testament, e.g., and in no way are intended to be used as curses".

Two typical editions of the revised Liturgy of the Hours (Liturgia Horarum) according to the Roman Rite have been published by Rome. The current typical edition is the Liturgia Horarum, editio typica altera, promulgated in 1985 (printed between 1985 and 1987, and reprinted in 2000). This uses the New Vulgate Latin Bible for the readings, psalms and canticles rather than the Clementina.

It has changed the text of some of the readings and responsories in line with the New Vulgate, and it provides the Benedictus and Magnificat on each Sunday with three antiphons that reflect the three-year cycle of Gospel readings. Pope Urban VIII's lamented alterations of the hymns are undone. Verse numberings are added to the Psalms and the longer Scripture readings, while the Psalms are given both the Septuagint numbering and (in parentheses) that of the Masoretic text. New texts, taken from the Missale Romanum, have been added in an appendix for solemn blessings and the penitential acts.

Thus far, this second Latin typical edition has only been translated in the "Liturgy of the Hours for Africa" The earlier edition has appeared in two English translations, one under the title "Liturgy of the Hours", the other as "The Divine Office".

The General Instruction of the Liturgy of the Hours is the official Papal document regulating the praying and ceremony of the Liturgy of the Hours. It was first promulgated in 1971.

Obligation of recitation
In the Latin Church of the Catholic Church, bishops, priests, and deacons planning to become priests are obliged to recite the full sequence of the hours each day, observing as closely as possible the associated times of day, and using the text of the approved liturgical books that apply to them. Permanent deacons are to do so to the extent determined by their episcopal conference. Members of institutes of consecrated life, societies of apostolic life, or other religious associations (e.g., Benedictine oblates, Third Order Dominicans) who are not clerics and are therefore not necessarily subject to these obligations are bound according to the norm of their constitutions. Members of such institutes and societies who are deacons, priests, or bishops remain bound to their more severe obligation as clergy.

Latin Church clerics can lawfully fulfill their obligation to pray the Office using the edition of the Roman Breviary promulgated by John XXIII in 1961 rather than the current edition of the Liturgy of the Hours. While the 2007 motu proprio Summorum Pontificum states that communities belonging to institutes of religious life and societies of apostolic life require authorization only by their major superiors to use the 1962 edition of the Roman Missal for their conventual or community Mass frequently, habitually or permanently; it makes no such statement regarding use of the 1962 Roman Breviary, which could be allowed by their constitutions.

Laity, especially if they are involved in ministries of the church (lector, cantor, extraordinary minister of Holy Communion, catechists, religious education directors or school principals, altar servers, those contemplating religious life or the seminary), are strongly encouraged to participate.

The constitutions of some institutes of consecrated life, in particular many congregations of Benedictine monks and nuns but also others, oblige them to follow an arrangement of the Psalter whereby all the psalms are recited in the course of a single week, partly through an extension of the Office of Readings, and by maintaining the Hour of Prime.

title: Liturgy of the Hours


text:
Talk:Open de España

Looks tedious
All the stats look rather tedious - can we make it more intersting? Brookie: Some air in a vacuum 21:13, 27 May 2005 (UTC)
 * If you can yes go ahead, otherwise please don't belittle honest contributions. Osomec 00:51, 3 Jun 2005 (UTC)

Venue
Is the Open held at Real Golfe de Club de Sevilla? at the San Roque Golf Club?? or at the Centro Nacional de Golf ??? It seems at different courses all the time ......... 89.146.33.84 (talk) 13:15, 1 August 2008 (UTC)

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Talk:Open de España


text:
The Expanse (Star Trek: Enterprise episode)

"The Expanse" is the fifty-second episode of Star Trek: Enterprise, the twenty-sixth episode and finale of Season Two. The episode launched a change of direction for the series, starting with a cataclysmic attack on the Star Trek version of Earth and introducing a new alien foe, the Xindi.

This episode set the foundation for the season-spanning Xindi story arc, encompassing all of Season Three and the first three episodes of Season Four. The story line continues in the Season Three opening episode, "The Xindi".

Plot
In April 2153, an alien probe attacks Earth, cutting a destructive swath 4,000 km long, from Florida to Venezuela, killing millions, including Commander Tucker's younger sister, Elizabeth. Enterprise is recalled to Earth by Admiral Forrest. On the way, Captain Archer is briefly kidnapped by the Suliban Cabal. He accuses the Suliban leader, Silik, of being responsible for the Earth attack, but Silik professes ignorance. The Cabal's sponsor, a human from the distant future, appearing as a vague, shadowy figure, informs Archer about the Temporal Cold War and the Xindi, the race that attacked Earth. He claims the Xindi have been told by another Cold War faction that they will be destroyed in 400 years by Humans.

Enterprise is again ambushed, attacked by a Klingon Bird of Prey commanded by Captain Duras at the behest of the Klingon High Council. Fortunately, three other Starfleet vessels arrive, forcing it to retreat. Archer relates his encounters to Starfleet and the Vulcan High Command that the Xindi of the present are trying to preempt their destruction in the future. Ambassador Soval is dubious of Archer's temporal war argument, and tries to dissuade him from venturing into the Delphic Expanse (where they traced the Xindi probe's origin), a dangerous section of space that once destroyed the Vulcan ship Vaankara.

Archer, acting on advice from the shadowy informant, scans the crashed probe, revealing a component with an unmistakable date stamp placing the date of construction at 420 years in the future. Starfleet orders Archer to take Enterprise to the Expanse to try to stop the Xindi. Starfleet refits the Enterprise with improved weapons and shields, and a detachment of MACOs (Military Assault Command Operations soldiers) are stationed aboard for the mission.

Ambassador Soval informs T'Pol that her assignment on Enterprise has been terminated by the High Command, who deem this to be purely a human matter. T'Pol logically points out that if they needed a Vulcan on the Enterprise before, they are in greater need now, so her assignment should be continued. She debates, but does not disobey. Enterprise begins their journey towards the Expanse, and to return T'Pol to Vulcan. They are again attacked by Duras, but Archer retaliates using his new torpedoes at 10% and then 50% strength. The Klingon warbird limps away. T'Pol reveals she has resigned from the Vulcan High Command and wishes to stay on the ship. After she tells Archer that "you need me". The detour to Vulcan is cancelled.

After a three-month journey, Enterprise nears the Expanse and is again attacked by Duras. Archer decides to use the 100% setting on his torpedoes, and Duras' ship is destroyed. The Enterprise continues on into the Delphic expanse.

Production
The episode was written Rick Berman and Brannon Braga. It was directed by Allan Kroeker, who also directed the previous season finale "Shockwave".

Reception
In his 2023 rewatch, Keith DeCandido of Tor.com gave it 3 out of 10.

In 2016, Radio Times ranked the Xindi attack on Earth, the 45th greatest scene of all Star Trek film and television productions. They note the event re-energized the show and launched a season long story arc. They note, "Then came a cliffhanger episode that began with a devastating sight: an alien probe cutting a swathe of destruction across Earth.

In 2019, Den of Geek said this was an important episode for understanding T'Pol.

Awards
This episode was nominated for the 2003 Emmy Award for Outstanding Special Visual Effects for a Series.

Novelization
A novelized adaptation of the episode by J.M. Dillard was published as The Expanse by Pocket Books in trade paperback format in October 2003. The novel also adapted the following episode, "The Xindi".

Home media release
This episode was released for home media use on DVD as part of the second series box set of Star Trek: Enterprise. Season Two was released on Blu-ray Disc August 20, 2013.


text:
Wikipedia:Articles for deletion/Yahoo Bomb

 This page is an archive of the discussion about the proposed deletion of the article below. This page is no longer live. Further comments should be made on the article's talk page rather than here so that this page is preserved as an historic record. The result of the debate was delete. Mindspillage (spill yours?) 14:28, 13 Jun 2005 (UTC)

Yahoo Bomb
Neologism. --W(t) 21:13, 2005 May 27 (UTC)
 * Redirect to Google Bomb. A Man In Black 22:18, 27 May 2005 (UTC)
 * Delete. Don't redirect neologisms. Sjakkalle 06:53, 28 May 2005 (UTC)
 * Retain It is a perfectly acceptable evolution from a Google Bomb.
 * Delete. Remarkably uninformative. It should be Yahoo bomb (delete redirect as well, or change name to it, SqueakBox 03:06, Jun 8, 2005 (UTC)
 * This page is now preserved as an archive of the debate and, like some other VfD subpages, is no longer 'live'. Subsequent comments on the issue, the deletion, or the decision-making process should be placed on the relevant 'live' pages. Please do not edit this page.


text:
Don Wilson (baseball)

Donald Edward Wilson (February 12, 1945 – January 5, 1975) was an American professional baseball pitcher. He played all or part of nine seasons in Major League Baseball with the Houston Astros.

Career
Wilson attended Centennial High School and his professional career began after he graduated from Compton Community College in Compton, California, and was recruited by the Astros in 1966. Early in his career he was prone to wildness, but Wilson was also known as one of the hardest throwers in the National League. Wilson debuted as a September call-up on the 29th against the Cincinnati Reds. He went six innings while striking out seven while allowing two runs in a 3-2 win.

1967 was his first full year with the Astros. He pitched in 31 games while starting 28 of them. He went 10-9 with a 2.79 ERA in 184 innings while dealing with 69 walks, 159 strikeouts, and ten wild pitches. On June 18, Wilson no-hit the Atlanta Braves 2–0 at the Astrodome. The no-hitter was the first ever pitched either in a domed stadium or on artificial turf. Along the way, he struck out 15 batters, including Hank Aaron for the final out. (Audio) The following season Wilson went 13-16 with a 3.28 ERA in 33 games (30 starts) and 208.2 innings, having 175 strikeouts and 70 walks.

In the second game of a doubleheader against the Cincinnati Reds at Crosley Field on July 14, Wilson set the Astros club record for single-game strikeouts with 18 as the Astros won 6-1.

He took an upswing with the 1969 season. He started the 1969 season as the Opening Day pitcher, the eighth different opening day pitcher for the Astros in their first eight seasons. Facing the expansion team San Diego Padres, Wilson pitched six innings and allowed two runs on three hits (one home run) with four strikeouts and one walk in a 2-1 loss. He went 16-12 with a 4.00 ERA in 34 starts and 225 innings while walking 97 batters and striking out 235 (a career high). He led the league in wild pitches with 16 while being second in strikeouts per nine innings with 9.400. On May 1, the day after the Reds' Jim Maloney no-hit the Astros 10–0 at Crosley Field for his second career no-hitter, Wilson returned the favor and no-hit the Reds 4–0 for his second career no-hitter. (Audio) The back-to-back no-hit feat was only the second in MLB history, the first having been accomplished in September of just the year before by Gaylord Perry and Ray Washburn. This second no-hitter was vengeance for Wilson: in his previous start against the Reds nine days earlier, he had given up seven runs in five innings and was the losing pitcher in the Reds' 14–0 drubbing of the Astros at the Astrodome. That year, the Astros finished .500 (81-81) for the first time in club history, That season, the Astros set what was then a big-league record for strikeouts in a season by a pitching staff. Two other Houston starters, Larry Dierker (232) and Tom Griffin (200), also struck out at least 200 batters that season, with Wilson having the most of the group. This was only the second time in MLB history that a team had three pitchers with 200 strikeouts.

The following year continued some of his upswing. He went 11-6 with a 3.91 ERA in 29 games (27 starts) in 184.1 innings, striking out 94 while walking 66.

1971, however, was his best season. He would have a career-best ERA of 2.45 and a 16-10 record in 35 games (34 starts) as he had career-high 18 complete games and 268 innings pitched while striking out 180 batters and walking 79 (facing over a thousand batters for the first and only time in his career) while leading the league in hits per nine innings with 6.5. He was selected to the All-Star Game for the first and only time in his career. as well as earn Astros MVP honors. Wilson pitched the seventh and eighth inning of the game, walking one and striking out two.

He was the Opening Day starter for 1972, the second Astros pitcher to have had multiple starts in the first game after Dierker. He went 7.1 innings against the San Francisco Giants in a losing effort, giving up four runs on seven hits (two home runs) in a 5-0 loss. He went 15-10 that year, having a 2.68 ERA (the third and last sub 3.00 ERA of his career) while pitching in 33 games (all starts) and throwing 13 complete games in 228.1 innings, striking out 172 batters and walking 66 (tied for his lowest in a full season of work). He reached 1,000 career strikeouts on September 11, doing so with his first of three strikeouts against the Los Angeles Dodgers, doing so against Willie Crawford. He declined in the following year, going 11-16 with a 3.20 ERA in 37 games (32 starts) and 239.1 innings pitched while striking out 149 and walking 92.

In what became his last season, he had a middling year. He went 11-13 with a 3.08 ERA in 33 games (27 starts) in 204.2 innings, striking out 112 batters and walking 100 (a career high). He won his 100th game as a pitcher on July 30, doing so against the Cincinnati Reds at Riverfront Stadium. He pitched eight innings while allowing four runs on five hits (two home runs) while striking out nine and walking four as the Astros won 8-4. Wilson's last game was a two-hit, 5–0 shutout against the Atlanta Braves on September 28, 1974.

Death
On January 5, 1975, Wilson died at the house he shared with his wife, daughter, and son in Houston's Fondren Southwest community. Wilson's wife, Bernice, found him in the passenger seat of his Ford Thunderbird, parked inside the garage, with the engine running. The garage was attached to the house, and the carbon monoxide gas fatally asphyxiated his son, Donald "Alex" Alexander (aged 5), who was sleeping in the master bedroom above the garage. Wilson's daughter Denise (aged 9), was found unconscious in another bedroom and hospitalized. Bernice was treated for carbon monoxide gas inhalation and for a jaw injury that she could not remember incurring. On February 5, 1975, Dr. Joseph Jachimczyk, the Harris County medical examiner, ruled the deaths of Don and Alex Wilson accidental. Dr. Jachimczyk's autopsy report showed that Wilson had a blood alcohol content of 0.167%. One theory is that Wilson drove into his garage, activated the automatic door closer, and then passed out.

Wilson's uniform number was retired by the Astros on April 13, 1975, and a black circular patch with his number 40 in white was worn on the left sleeve of the Astros "rainbow jerseys" the following season.

title: Don Wilson (baseball)


text:
Langley Regional Airport

Langley Regional Airport is located in Langley Township, British Columbia, Canada. It serves mostly general aviation, and also provided scheduled passenger service to the Victoria Airport Water Aerodrome via Harbour Air Seaplanes before service was ended on May 20, 2011. Helicopter operations are a major part of Langley Airport's traffic; the airport has three helipads.

The airport offers fuel services and extensive hangar space, and hosts the Canadian Museum of Flight.

General information
The airport has two asphalt runways, one 2100 ft long and the other 2743 ft. These relatively short runways make it a good airport for flight training purposes because a pilot who trains on short runways is likely to be more capable. There is also a public road near each end of the paved runway (01/19) resulting in relatively short "Takeoff Distance Available" (TODA).

Due to the proximity of residential areas, runway 19 has a departure noise-abatement procedure that requires a 30-degree turn, and runway 25 has a departure noise-abatement procedure that requires a 50-degree turn.

Langley radio frequencies are 119.00 for the control tower, 124.50 for Automatic Terminal Information Service (ATIS), and 121.90 for ground service.

The airport is home to 54 businesses, including many helicopter operators and fixed-wing and rotary-wing flight training units. Consequently the airport has a high volume of training traffic.

History
In 1945, at the end of World War II, the township of Langley leased the former Royal Canadian Air Force airport from the federal government before purchasing the airport outright in 1967 for $24,300. Since then, the airport has been in continuous operation.

title: Langley Regional Airport


text:
Davit

A davit (pronounced "dayvit" or see Wiktionary) is any of various crane-like devices used on a ship for supporting, raising, and lowering equipment such as boats and anchors.

Davit systems are most often used to lower an emergency lifeboat to the embarkation level to be boarded. The lifeboat davit has falls (now made of wire, historically of manila rope) that are used to lower the lifeboat into the water. Davits can also be used as man-overboard safety devices to retrieve personnel from the water.

The maintaining and operation of davits is all under jurisdiction of the International Maritime Organization. The regulations are enforced by the country's own coast guard.

Development
Davits were first devised in the 17th century for use by whaling ships in the Greenland whaling grounds. They began to be introduced into Royal Navy warships in the late 18th-century and originally took the form of squared baulks of timber. Curved iron davits began to be introduced later in the 19th century.

Development of the davit has also been in terms of material. Traditionally davits have been made in aluminium or steel but recent advances in composite material have led to the manufacture of davits in carbon fibre which has an excellent strength-to-weight ratio. This means davits can be stowed away when not in use and the same davit used in multiple deck sockets fitted permanently on deck.

Lifeboat types
Davits are designed to fit into deck spaces that the naval architects deemed necessary:

 * Radial (obsolete) – Hand powered davit. This type was used on the lifeboats of the RMS Lusitania. Each arm must be rotated out manually; uses manila rope falls. Goose-neck shape to the arm that is swung out.
 * Mechanical (obsolete) – This type is like the radial davit, but both arms are moved out at the same time using a screw system; uses manila rope falls. An example is the Welin Quadrant davit type used on RMS Titanic.
 * Gravity (industry standard) – There are multiple forms; one man can operate; uses wire falls.
 * Roller – Davit slides down a track, bringing the davit to the embarkation deck.
 * Single pivot – One pivot point where the lifeboat is moved over the side of the craft.
 * Multi-pivot – Common on promenade decks of cruise ships. Useful where space is limited.
 * Free fall – Lifeboat slides right off vessel. Lifeboat must be an enclosed type. Main type of Davit on merchant ships now. This type does not use falls.
 * Fixed – Common on oil rigs. Lifeboat is hung above the water (at embarkation level) and lowered into the water.

Components

 * Liferaft: These can be enclosed, partially enclosed, or open. (There are pictures of these on the page already so no description is added)
 * Frapping lines: These lines are used on all davits except the fixed and freefall davits. The frapping lines are used to pull the lifeboat over to the embarkation deck along with the tricing pendant to be loaded.
 * Gripes: Ropes used to hold the lifeboat in the stored position while underway.
 * Tricing pendants: Lines used to initially pull the lifeboat over to the embarkation deck so that the frapping lines can be connected.
 * Falls:	The wires which lift or lower the lifeboat are known as falls.

Release mechanisms
There are three basic systems used to release the lifeboat from the davit. (Coast Guard Questions are for the Rottmer, On-Load releasing gear)

 * On-load: For this style of release mechanism, the lifeboat can be released at any point from the davit. This type of system allows a lifeboat to be released when it is not in the water, whether this is because of the emergency or an accident. Because of this, during an evacuation the release mechanism must be watched to make sure there is not an accidental activation.
 * Off-load: This release mechanism requires the weight (load) of the lifeboat to not be on the hook when it is released. This includes the Titanic-era Monomony hook design that requires someone to remove the hook from the lifeboat by hand. But this type also includes the hydrostatic system many lifeboats use now. For this, a float is raised up and engages the release once the craft is in the water to the right depth.
 * Free-fall: This type of release mechanism is very basic. The (enclosed) lifeboat is on a ramp and slides down and off of the ship when engaged. This is done by pumping a lever that is inside the lifeboat by the pilot. If there is not enough hydraulic pressure to release the stop fall, a pump on the inside must be rotated to build up the hydraulic pressure to release the lifeboats stopfall hook. Once the stopfall hook (hook attaching the lifeboat to the davit that holds it to the ship) is released the lifeboat will slide off the ramp and into the water. This type of lifeboat is more common due to its quick deployment and ease of operation.

Procedure
For all lifeboats using a roller gravity davit and Rottmer releasing gear, this is the procedure:

 * 1) Make sure the davit tracks are clear of debris
 * 2) Remove the lifeboat cover if applicable
 * 3) Put in the lifeboat plugs
 * 4) At this time the Rottmer releasing gear is checked to be secure.
 * 5) Attach the sea painter to the bow of the ship.
 * 6) Remove the gripes from the lifeboat.
 * 7) Make sure the gripes preventing bar is free from the track.
 * 8) Have the assigned brake man life the braking bar and lower the lifeboat to the embarkation deck.
 * 9) Now that the tricing pendants have pulled the lifeboat in close, attach the frapping lines to the wire falls by passing them to a worker who is on the lifeboat.
 * 10) Load the lifeboat. Load one person at a time and seat them so their weight is distributed between the two sides.
 * 11) Have the brake man raise the lifeboat slightly so the workers can release the tricing pendants.
 * 12) Brake man lifts bar and lowers the vessel into the water.
 * 13) Operate the Rottmer releasing gear and release the davit on the crest of a wave.
 * 14) If ship is sinking, pull toggle pin to release the sea painter from the ship.

During this procedure, if the lifeboat has air-cooled engines start it at the beginning. If it has a water-cooled engine start the engine after the lifeboat is in the water.

title: Davit