The Greater Form for Lauds:
- Psalm 51 or on Sundays and feasts Ps. 93.
- The daily Psalm (from Sunday to Saturday): 100, 5, 43, 90, 143, 92.
- Psalms 63 & 67 as one Psalm.
- The daily Canticle (from Sunday to Saturday): Benedicite, Confitebor, Ego dixi, Exsultavit, Cantemnus, Domine audivi, Audite caeli. The Canticle for Lauds II on Sunday is never taken, and neither are the Canticles of Lauds I ever taken throughout the week but always those of Lauds II.
- The Psalms of Praise (Laudes): 148 – 149 – 150.
The Greater Form for Lauds is simply Lauds the way it was done before the Pian reforms of 1911. The new canticles introduced by the Pian reforms are ignored and the traditional ones are used instead. The following commemorations could be used on days below double rank instead of the commemorations provided by the Pius X Breviary: Traditional Commemorations (click link). The devotions before and after the Divine Office (as they are still found in the 1911 edition are not found in the 1962 edition of Pope John XIII) could be ignored since they are not essential to the Office (though on a personal note they seem quite appropriate to be said under one’s breath while getting dressed to sing the Office in Choir).
The Common Form for Lauds
- Psalm 51/93.
- Daily Psalm.
- Psalm 63/67 in daily alternation.
- Canticle as in the Greater Form but using the division as provided in the AB.
- Psalm 148 – 149 – 150 on Sundays as one Psalm but on weekdays one Psalm every day alternately.
This abbreviates the Office of Lauds, but in such a way that the Greater Form can still be seen as its parent form while reducing the time spent on performing the Office (particularly when it is sung).
The Briefer Form for Lauds
In this form Psalm 51/93, the daily Psalm, or Psalm 63/67 should at least be taken. The Canticle and Laudate Psalms are taken as in the Common Form. Care should be taken that eventually all the Psalms for Lauds are in fact used. How to fit those in could be left to the Communities, Parishes, and or individuals using this form. This is a more serious concession but it seems to me that it answers the concerns expressed by Pope Pius X in his Divino Afflatu reforms as well as the concerns of traditionalists such as myself that we do not invent a new Office without any sort of connection to the original.
For the above reforms I have heavily relied on the suggestions given by Prof. Dobszay and it seems to me they are a decent place to start. The original Psalms remain in the Office they belong to in (relatively) the same position they should be in. The antiphons, hymns, versicles, etc. all remain as they were before the 1911 reforms.