Advent responsory: The shut gate and Our Lady's perpetual virginity (Responsories Pt 3)

Source: Gregobase 

I want to continue today, my series on the Matins responsories with a look at the second responsory for Tuesday in weeks I&II of Advent, Ante multum tempus, which offers a nice example of the use of responsories as keys to interpretation of the Scriptural texts.  I also want to provide the first of a few posts looking at the history of the repertoire.

Ante multum tempus

Here is the text of the responsory, laid out as it is sung.  

R. Ante / multum tempus prophetávit Ezéchiel: Vidi portam clausam; † ecce Deus ante sæcula ex ea procedébat pro salúte mundi: * Et erat íterum clausa, demónstrans Vírginem, † quia post partum permánsit virgo. V. Porta quam vidísti, Dóminus solus transíbit per illam. R. Et erat íterum clausa, demónstrans Vírginem, † quia post partum permánsit virgo.

R. A long time ago, said Ezekiel the Prophet, I saw the gate shut: behold, God went forth from it before the ages for the salvation of the world. * And it was shut again, for it is a figure of the Virgin, in that after childbirth she remained a Virgin still. V. The Lord alone shall enter by the gate that thou savest. R. And it was shut again, for it is a figure of the Virgin, in that after childbirth she remained a Virgin still.

The text of both the respond and the verse is based on Ezekiel 44:1-2, though with some obvious non-Scriptural glossing in the second part of the respond. 

Here are the relevant verses from Ezekiel, with some of the verbal allusions to the responsory text highlighted:

Et convertit me ad viam portæ sanctuarii exterioris, quæ respiciebat ad orientem: et erat clausa. 2 Et dixit Dominus ad me: Porta hæc clausa erit: non aperietur, et vir non transibit per eam, quoniam Dominus Deus Israël ingressus est per eam: eritque clausa principi. Princeps ipse sedebit in ea, ut comedat panem coram Domino: per viam portæ vestibuli ingredietur, et per viam ejus egredietur.

And the Vulgate translation:

Then he brought me back the way of the gate of the outward sanctuary which looketh toward the east; and it was shut. Then said the LORD unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the LORD, the God of Israel, hath entered in by it, therefore it shall be shut. It is for the prince; the prince, he shall sit in it to eat bread before the LORD; he shall enter by the way of the porch of that gate, and shall go out by the way of the same.

The interpretation of the text provided by the responsory is very conventional, reflecting a long line of exegesis on Ezekiel's text as references to Our Lady's perpetual virginity that can be found in St Ambrose, St Augustine and many other Fathers.

The doctrine itself, though, was formally defined at the Lateran Council of 649, and there is at least one other Advent responsory (which I'll come to, Bethlehem civitas) that may have come into the repertoire at this time to reflect that.

The history of responsories: oral transmission

You can find the chant for it at the top of the post, but it is worth keeping in mind that up until the tenth century (or thereabouts), as far as we know, the transmission of the responsory (and other) chants was entirely oral.

There are a few early sources that preserve the texts of responsories in different (mostly non-Roman, at least for the earliest sources) traditions, and rather more that just provide the initial words of the responsory (incipit) for the relevant season or feast, but the melodies associated with them had to be committed to memory and passed down through generations of singers.

The transmission process could be fragile at times and places: if almost the entire body of monks was wiped out by illness (as happened during St Bede the Venerable's childhood at Wearmouth-Jarrow), invasions or other factors, the sources might have to be reimported from outside.

That oral traditions could be preserved faithfully over relatively long periods, though, is attested to by the similarities in many chants from quite diverse regions when they were finally written down.  

It represents an extraordinary achievement, particularly given that the responsory repertoire is far larger than that of Mass propers. 

It has been estimated that in the seventh century, for example, there were around 200 responsories in use; the late tenth/early eleventh century (monastic) Hartker Manuscript contains around 600 responsories (annotated with neumes); but by the high middle ages the number had expanded to over 2000.  By way of comparison, the 1963 breviary contains around 800 responsories.

A Benedictine link...

Today's particular responsory, Ante multum tempus, doesn't appear in all that many manuscripts - the Cantus database lists only sixteen, most of them allocating it to the Third Sunday of Advent.  

Nor does it appear in the Old Roman manuscripts (which are thought to represent seventh century Roman practice). 

It does, however, appear in one that has many similarities to them, suggesting it may date from the same period, and appears in a manuscript written in Rome in the eleventh century preserved in the  Biblioteca Vallicelliana, C.5.

This particular manuscript was used until 1219 by the Benedictine nuns of San Sisto  on the Via Appia.  It was then taken to the (by then Benedictine) Monastery of Sant' Eutizio in Norcia, near St Benedict's birthplace.  That monastery was originally founded in the fifth century by Abbot Spes and  St Eutychius, both monks (along with other hermits who settled near Norcia around this time whom St Benedict may well have known) displaced from Syria by heresies there, mentioned in Book III of  St Gregory's Dialogues (ch 38). 

Advent reflections: Drop down, ye heavens, from above (Responsories Pt 2)

I want to continue my series today, on the wonderful Matins repertoire of responsories, important both as a source for meditation and aid to Scriptural interpretation; but also as a source for insights on the early history of the Office.

Today, apart from looking at the responsory itself, a bit of background on their structure.

The responsories for meditation and reflection

Although I'm a keen advocate for monasteries reviving the Matins responsories where possible in chant (or polyphonic) settings, I should note that even if you just read them in text form outside of the Office, or sing them on one note in the context of the Office, I still think they have great value.

In particular, many of these texts preserve key theological concepts and themes that help us understand the meaning of the season, feast or bible book. 

Accordingly today and tomorrow I want to take a quick look at a couple of responsories for which I can't locate a recording.  

A responsory for Tuesday in the first week of Advent: Montes Israel

Today's responsory is the first of the responsories set for Tuesday in week one and two of Advent, Montes Israel, also used on the Fourth Sunday of Advent.

First of all, here's the text as it is said, with a translation:

R. Montes / Israël, ramos vestros expándite, † et floréte, et fructus fácite: * Prope est ut véniat dies Dómini. V. Roráte, cæli, désuper, et nubes pluant iustum: † aperiátur terra, et gérminet Salvatórem. R. Prope est ut véniat dies Dómini.

R. O ye mountains of Israel, shoot forth your branches and blossom and bring forth fruit. * The day of the Lord is at hand to come. V. Drop down, ye heavens, from above, and let the skies pour down the Righteous One let the earth open, and let her bring forth the Saviour. R. The day of the Lord is at hand to come.

First, a bit of background.  The responsory, it should be noted is sung immediately after each reading of the day at Matins, 'respond' in some sense to the (ever changing) readings.

Although there are far fewer responsories than readings (typically the same set of up to eleven responsories is used from periods between a week and a month or more while the same book or set of books of the Bible is being read), in most cases the link between the responsory and the readings is fairly obvious, drawing us back to key overarching themes in the book being read, the season, or feast.

For most of the year, the texts of the respond are typically drawn from the Scriptural books being read (in December, the Matins readings are mostly from Isaiah), while the verses that then comment on it may be from the same or another biblical book, the psalms, or non-Scriptural sources.

The mountain of God in Ezekiel

The 'respond' section (marked R.), in this case is 'O ye mountains of Israel, shoot forth your branches, bloom and bring forth fruit, for the day of the Lord is at hand'  and is sung to a composed melody specific to the responsory.

As for a few other Advent responsories, today's text comes from Ezekiel (36:8), though like most responsory texts, has been adapted somewhat.  The book of Ezekiel was actually read in November rather December, so its use may possibly be a remnant of the original rather longer duration of Advent in Rome. 

That theory gains some weight from the fact that it appears in the two 'Old Roman' manuscript sources, thought to preserve the seventh century Roman Office (as well as multiple other sources: the cantus database lists 82 manuscript sources for it).

Either way, it is worth looking also at the verses that comes after the respond text in Ezekiel, as it helps us understand the meaning of the responsory:

 

 But you, mountains of Israel, must burgeon anew, and grow fruit for my own people to enjoy; their home-coming is not far off now. Watch for me, I am coming back to you; soil of you shall be ploughed and sown anew; and men, too, shall thrive on it, Israel’s full muster-roll, peopling the cities, restoring the ruins. (Knox translation)

Although the Advent responsories have arguably been selected mainly for their connection to Advent themes rather than to the book of Isaiah (which is read through December) per se, today's text does actually link quite directly (whether by accident or design), with the first reading for today from Isaiah, which is:

The word that Isaias the son of Amos saw, concerning Juda and Jerusalem. And in the last days the mountain of the house of the Lord shall be prepared on the top of mountains, and it shall be exalted above the hills, and all nations shall flow unto it. And many people shall go, and say: Come and let us go up to the mountain of the Lord, and to the house of the God of Jacob, and he will teach us his ways, and we will walk in his paths: for the law shall come forth from Sion, and the word of the Lord from Jerusalem.

The verse - Rorate caeli

In terms of the standard structure of responsories, the respond is followed by a verse (marked V.) in the text for today above, which is normally sung on a more or less fixed psalm tone varying according to the mode of the respond, which is then followed by a repeat of the second half of the respond.

There are some variants on this basic pattern - Aspiciens a longe, which I posted on previously, for example, is not alone in having more than one verse, and in some cases the repeated sections start from different places, but these are rare in the modern breviary at least.

Today's verse, Rorate caeli de super, is actually does come from Isaiah (45:8), and is probably best known in its hymn form.  There are, however, many different settings of it both in responsory form (including as a respond), antiphon and more.

And for those interested in the chant version of the responsory, here it is:

Source: Stanhofe Nocturnale Romanum, via Gregobase

You can find an alternative version of the chant here.

Reflecting on Advent through the responsories: Aspiciens a longe (Responsories Pt 1)

I thought this Advent I might try to highlight one of the most neglected parts of the chant repertoire, namely the responsories of Matins.

The Matins responsories, which occur after each reading at the hour of Matins, are interesting and important from several perspectives, both in their own right, as encapsulations of the theology of and aids to interpretation of the season, saint or Scriptural text being read; as beautiful chants; and as historical evidence for the development of the Office.

I hope to touch on all those points, but above all, I want to encourage you to at least read through the texts of some of them, and ideally also listen to the chants or settings of some of them.

A neglected responsory repertoire

The responsories were a key part of the medieval Office, and many of them have polyphonic settings dating from the Renaissance and baroque periods.  

But they have long been neglected in more recent times - Solesmes, for example, has produced editions of only a small selection of the total repertoire (published originally mainly in the Liber Responsorialis).

The Nocturnale Romanum produced by Peter Sandhofe in 2001 went a long way to filling the gap, but there are a number of issues with many of his transcriptions, a problem that the Nocturnale Romanum Project is aiming to rectify.  In addition, though, as the Roman Office has fewer responsories than the Benedictine, many are still not available in published form.

Their modern neglect is understandable - singing them in full takes an average of at least five minutes apiece.  Indeed, the one below, the first responsory for the First Sunday of Advent, comes in at over nine minutes in the recording I've chosen.  

There is also a substantial learning curve associated with them - while many do draw on standard melodic structures, and the verses and doxologies do follow (mostly) pre-set forms (albeit somewhat more elaborate ones than the common psalm tones), some of the main chants are quite challenging.  And there are a lot of them to learn!

So on Sundays and feasts with twelve lessons and responsories, that's around an extra hour (even added to an already long hour of the Office in its Benedictine form.

The function of the responsories

All the same, many of them are very beautiful indeed, and they do have a proper function, both in allowing time to reflect and meditate on the content of the reading, and aiding in its interpretation.  

The texts of the responsories generally pick out key verses of the Bible book being read, or around the season or type of saint, and provide some direct (through the verse(s)) or indirect (through the musical setting) interpretative aids for it.

The Advent responsories

Advent actually has more than its fair share of responsories, possibly because the season was originally longer, stretching for six weeks until St Gregory the Great shortened the period in Rome at least.  

This first one is actually probably best known in an English setting based on Palestrina, often used in the service of lessons and carols put on by Kings College and others.  But I want to urge you to listen to at least some of the chant version, which I think has a particular charm.

R. Aspíciens / a longe, ecce video Dei poténtiam veniéntem, † et nébulam totam terram tegéntem. † Ite obviam ei, et dícite: * Núntia nobis, si tu es ipse, * Qui regnatúrus es in pópulo Israël. V. Quique terrígenæ, et fílii hóminum, † simul in unum dives et pauper. Ite obviam ei, et dícite. R. Ite obviam ei, et dícite. V. Qui regis Israël, inténde, qui dedúcis velut ovem Ioseph. R. Núntia nobis, si tu es ipse. V. Tóllite portas, príncipes, vestras, † et elevámini portæ æternáles, et introíbit Rex glóriæ. R. Qui regnatúrus es in pópulo Israël. V. Glória Patri, et Fílio, et Spirítui Sancto. R. Aspíciens a longe, ecce video Dei poténtiam veniéntem, et nébulam totam terram tegéntem. * Ite obviam ei, et dícite: * Núntia nobis, si tu es ipse, * Qui regnatúrus es in pópulo Israël.

R. I look from afar, and behold I see the power of God, coming like as a cloud to cover the land with the hosts of his people: Go ye out to meet him and say: Tell us if thou art he, * That shalt reign over God's people Israel. V. All ye that dwell in the world, all ye children of men, high and low, rich and poor, one with another. R. Go ye out to meet him and say. V. Hear, O thou Shepherd of Israel, thou that leadest Joseph like a sheep. R. Tell us if thou art he. V. Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors, and the King of Glory shall come in. R. That shalt reign over God's people Israel. V. Glory be to the Father, and to the Son, * and to the Holy Ghost. R. I look from afar, and behold I see the power of God, coming like as a cloud to cover the land with the hosts of his people:  Go ye out to meet him and say: Tell us if thou art he, * That shalt reign over God's people Israel.

Rogation days in the lead up to the feast of the Ascension

Monday to Wednesday this week are 'rogation', or 'asking' days.

Rogation days in history

Traditionally these are days of prayer (particularly in the form of a procession accompanied by a sung litany of the saints), and fasting.

The three 'minor' rogation days before Ascension date back to the fifth century, instituted originally by Bishop Mammertus of Vienne (c470).  The practice quickly spread throughout Gaul and Burgundy - the Council of Orleans in 510 ordered their use for example.  Rogation days were not adopted in Rome, though, until the early ninth century.

Their key purpose is to appease God's anger at man's transgressions, to ask protection in calamities, and to obtain a good and bountiful harvest.

Rogation days in the Office

You can find the litany and prayers appropriately used with them in the Monastic Diurnal at pg (200) and the full chants in the Processionale Monasticum.  If said privately, it is usually done after Lauds.

In earlier versions of the Monastic Office, the Rogations were marked as follows:

• On Monday  there were three readings at Matins (from St Ambrose on the value of prayer at set times, and always) and a collect specific to the rogation day (set out below), I Vespers was of the votive office of St Benedict;
• On Tuesday the Votive Office of St Benedict was said; and
• On Wednesday the Office had three readings (from St Augustine) and a special collect.

In the 1962 monastic version, though, only the Wednesday readings and collect have survived (under the rubric of the Vigil of the Ascension).  I can only presume that this is one of several unfortunate early manifestations in the Office of the modern resurgence of the heresies of presumed universal salvation (we all go to heaven; there is no-one hell) and rejection of the value of intercessory prayer.

The Monday readings in particular though, are rather lovely and important ones, and so I have put up them up on the Lectio Divina Notes Blog for your consideration.

Orémus Praesta quaesumus omnipotens Deus: ut qui in afflictione nostra de tua pietate confidimus; contra adversa omnia tua semper protectione muniamur. Per Dóminum nostrum Jesum Christum, Fílium tuum: qui tecum vivit et regnat in unitáte Spíritus Sancti Deus, per ómnia sǽcula sæculórum. R. Amen.

24 Let us pray. Grant, we beseech thee, O Almighty God, that we who in our tribulation are yet of good cheer because of thy loving-kindness, may find thee mighty to save from all dangers. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end.

Tuesday of St Benedict - Matins in the Office of St Benedict

St Benedict, Servandus and the death of Bishop Germanus (Dialogues ch 35)

I noted a few weeks ago that on 'unimpeded Tuesdays' and Office of St Benedict used to be said, and described First Vespers of that Office. Today I want to look at the Matins of this Office.

It would be lovely to see this custom revived, not least because one can't help but think its abolition contributed to the loss of any sense of St Benedict as a real person and founder of the Order in so many monasteries in the twentieth century. At Matins, for example, the readings included a series of extracts from the Life of St Benedict by St Gregory the Great.

At the very least, we can say some of its prayers, or say it devotionally - and if you do, can I urge you to offer it for the new Benedictine foundation being established in Australia?

Matins of St Benedict on Tuesdays

 The invitatory antiphon (for Psalm 94) is Regem confessorum Dominum Venite Exsultemus Iie from the Common of Confessors).

The hymn is Quidquid antiqui, which you can listen to below.  The text can be found in the Liber Hymnarius for the feast of St Benedict on 21 March.

The psalms and antiphons are of Saturday, and there are three readings with responsories.

The three responsories are:

1. R.  Sanctus Benedictus plus appetiit mala mundi perpeti quam laudes atque pro deo laboribus fatigari *quam vitae hujus favoribus extolli.
V. Divina namque praeventus gratia, magis ac magis ad superna animo suspirabat
*quam vitae hujus favoribus extolli.
(Nb: the chant can be found in the Processionale monasticum)

2. R. O laudanda sancti Benedicti merita gloriosa qui dum pro Christo patriam mundique sprevit pompam adeptus omnium contubernium beatorum *et particeps factus praemiorum aeternorum
V. Inter choros Confessorum splendidum possided locum et ipsum fontem omnium intuetur bonorum.

(Chant in the Liber Responsorialis for the transit of St Benedict)

3. R:Sanctissime confessor Christi Benedicte, monachorum pater et dux * intercede pro nostra omniumque salute.
V. Devote plebi subveni santa intercessione, ut tuis adjuta precibus regna consequatur.
 Intercede pro nostra omniumque salute.
Gloria Patri et Filio et Spiritui Sancto
Intercede pro nostra omniumque salute.

(Chant in the Liber Responsorialis for the transit of St Benedict)

The readings for the Office were different for each month, and I've put the appropriate ones for October up in full over at my Lectio Divina blog, but they basically consist of 2 Corinthians 12:1-6 (reading 1) and then chapter 35 of St Gregory's Dialogues Bk II, divided into two readings.

The collect is:

Excita Domine, in Ecclesia tua Spiritum, cui beatus Pater noster Benedictus Abbas servivit; ut eodem nos repleti studeamus amare quod docuit.  Per Dominum...in unitate ejusdem Spiritus.

Raise up, O Lord, in thy Church, the Spirit wherewith our holy Father Benedict was animated: that, filled with the same,  we may strive to love what he loved, and to practise what he taught.  Through Christ...

St Benedict on the Office

In the daily readings of the Rule of St Benedict as traditionally organised, we have now reached the chapters relating to the Office (viz Chapter 8) which are worth reading, particularly if you are relatively new to the Office, haven't done so before, or haven't read them for a while.

The Rule on the Office

These chapters of the Rule often appear a bit dry, but with a bit of digging they can actually yield a lot in my view.  In particular, they assume a knowledge of Patristic and monastic traditions.  Accordingly this time through the Rule over at my Daily Readings from the Rule Blog I'm providing some extracts from key source texts from before St Benedict's time that I think throw some light on his thinking.

The first post in the series deals with the connection between the first seven chapters of the Rule which set out St Benedict's spiritual theology and the Office, the reasons for praying at night, and the instruction to study the psalms between Matins and Lauds.

St Augustine on prayer through Christ

By way of a taster, on the last point I've included a discussion of prayer in the context of the psalms by St Augustine, who provides a deeply Christological interpretation of prayer which is entirely consistent with St Benedict's approach.

St Benedict starts his Rule with a discussion of the virtues of cenobitic monasticism, where a group of people are made one through God under the abbot.  And the pre-eminent work of this one body is of course the Office, on which St Benedict instructs: 'let nothing be put before the Work of God',  a phrase which Fr Cassian Folsom has pointed out in an excellent series of Conferences can be interpreted as 'put nothing before Christ' (drawing on similar phrases in chapters 43, 4 and 72 of the Rule).

St Augustine summarises and makes clear these linkages saying:

No greater gift could God have given to men than in making His Word, by which He created all things, their Head, and joining them to Him as His members: that the Son of God might become also the Son of man, one God with the Father, one Man with men; so that when we speak to God in prayer for mercy, we do not separate the Son from Him; and when the Body of the Son prays, it separates not its Head from itself: and it is one Saviour of His Body, our Lord Jesus Christ, the Son of God, who both prays for us, and prays in us, and is prayed to by us.   He prays for us, as our Priest; He prays in us, as our Head; He is prayed to by us, as our God. Let us therefore recognise in Him our words, and His words in us... 

Therefore we pray to Him, through Him, in Him; and we speak with Him, and He speaks with us; we speak in Him, He speaks in us the prayer of this Psalm, which is entitled, A Prayer of David. For our Lord was, according to the flesh, the son of David; but according to His divine nature, the Lord of David, and his Maker....Let no one then, when he hears these words, say, Christ speaks not; nor again say, I speak not; nay rather, if he own himself to be in the Body of Christ, let him say both, Christ speaks, and I speak. Be thou unwilling to say anything without Him, and He says nothing without you....

There are  a lot of passages like this that I think help us understand what St Benedict is coming from on the Office, and can deepen our understanding of it, so I do hope you will go over and take a look at the contextual texts I've assembled.

Praying without ceasing: St Benedict's numerical theology

If you've been listening to the excellent talks on prayer given by Fr Cassian, Prior of the monastery of Norcia, you will know that a lot of this week's talk (the second in the series) deals with the question of how we can be said to pray without ceasing in the context of the Divien Office.

Sacred numbers

Fr Cassian notes that the Fathers, including St Benedict, placed a lot of meaning on numbers.

In particular, he points out that St Benedict uses two numbers to signal completeness or totality -  praying seven times a day in the day hours, and the twelve psalms of Matins (leaving aside the two said daily) - to indicate that the Divine Office enables us to meet this Scriptural injunction.

Seven, he notes, is frequently used in Scripture to denote completeness, or continuous prayer.  And twelve is also used to indicate universality or completeness, for example in the twelve tribes of Israel, the twelve apostles, the saints in the canon of the Mass and so forth.

Number of psalms in the day

By way of a possible footnote to Fr Cassian's talk for those who enjoy number symbolism, I want to suggest another way in which St Benedict uses numbers to indicate the Office's fulfillment of the requirement to pray continuously.

In particular, I want to suggest that it is not just in the number of psalms he sets for Matins that plays on sacred numerology, but also the other hours of his Office.

Fr Cassian noted St Benedict's reference to the twelve psalms of Matins (RB 10).

But note that the number of psalms said each day at Lauds (except Saturday) is seven - Psalms 66, 50, two psalms of the day, 148, 149, and 150 (RB 12-13).

The number of the psalms (provided you count as a psalm anything said under a Gloria Patri) said at Prime to None is twelve (RB 17).

And the number of psalms said at Vespers (four) and Compline (three) again adds up to seven (RB 17).

And note that in RB 17, the number of psalms is carefully discussed in groupings: Matins and Lauds (already settled); Prime to None; and Vespers and Compline.

So we have a pattern: 12 (+2), 7, 12, 7.

Of course there is a bit of fudging in this but I don't think we should be too fussed at this, but rather consider the point he is trying to make in his modelling of the basic structure of the Office.

Am I onto something or reading too much into it?!

St Benedict's liturgical Code: On Benedictine prayer (Feb 25 or 26/June 27/Oct 27)

Sodoma, Life of St Benedict, 1505
St Benedict frees a monk

And today, the last in this series of posts on St Benedict's liturgical code, on reverence in prayer.

Caput XX: De Reverentia Orationis

Si cum hominibus potentibus volumus aliqua suggerere, non praesumimus nisi cum humilitate et reverentia; quanto magis Domino Deo universorum cum onini humilitate et puritatis devotione supplicandum est. Et non in multiloquio, sed in puritate cordis et com-punctione lacrimarum nos exaudiri sciamus. Et ideo brevis debet esse et pura oratio, nisi forte ex affectu inspirationis divinae gratiae protendatur. In conventu tamen omnino brevietur oratio, et facto signo a priore omnes pariter surgant.

Chapter 20: Of Reverence in Prayer

If we wish to prefer a petition to men of high station, we do not presume to do it without humility and respect; how much more ought we to supplicate the Lord God of all things with all humility and pure devotion. And let us be sure that we shall not be heard for our much speaking, but for purity of heart and tears of compunction. Our prayer, therefore, ought to be short and pure, unless it chance to be prolonged by the impulse and inspiration of divine grace. In community, however, let prayer be very short, and when the superior has given the signal let all rise together.

Commentary

This final chapter of the liturgical code is interesting not least in that it stands in sharp contrast to some later schools of spirituality.

There is some modern debate on this chapter: the traditional view, embraced by Dom Delatte and others is that whereas the previous chapter refers to the Divine Office, this chapter is essentially about private prayers, with the last sentence most likely referring to the traditional period of communal prayer immediately after each hour.

Some modern commentators, however, such as Dom De Vogue, argue that St Benedict is really talking here about the pauses between psalms in the Office.  Personally I’m not terribly convinced by this, for reasons too complex to go into here.

In the end, though, whether we are talking about our approach to the Office here, or our private prayers, the same considerations surely apply.

First we are told to approach God with humility and respect, as we would a person in a position of authority in the world when we ask for things, rather than immediately treating him as if he were a close friend. We should be aware of the immense gap between man and God, St Benedict suggests, and start from an attitude of worship and devotion.

The recovery of this sense of the sacred, of the otherness and greatness of God, is of course one of the greatest priorities of the Church at the moment, something the Pope has been trying to lead by example through the use of more elaborate and beautiful vestments, Latin, chant, kneeling to receive communion and so much more.

Of course we can and should aspire to the status of close friend of God: but here as elsewhere in the Rule, St Benedict writes not for the saint, but for the person who still has some way to go in making progress in the spiritual life. So the message is that we shouldn’t presume, but rather start at least by regarding ourselves as labourers in the vineyard, even as we wait for God to invite us in further as we progress in his ways.

The second point to note is the emphasis on compunction, or remorse, and purity of heart, reiterating the tool of good work ‘Daily in one’s prayer, with tears and sighs, to confess one’s past sins to God’.

Again, these days there is a lot of emphasis on ‘moving on’ or putting things behind us. The more traditional view though is that even though we should have confessed our sins and been forgiven them, we must still do penance for them now, in order to avoid purgatory!

Confession, absolution and whatever penance we are set removes eternal punishment, but it doesn’t necessarily wipe out all the remaining temporal punishment that we have accumulated. Saying our Office however, or studying the psalms (even if we enjoy doing so), is a good work that can help make amends for what we have done wrong in the past.

Thirdly, St Benedict emphasizes non-vocal prayer. Whereas the earlier Eastern monastic tradition urges the use of short phrases throughout the day, and later traditions added in practices such as the rosary (all laudable in themselves), St Benedict, without excluding these, urges a more meditative, mystical approach, perhaps as a counter-balance to the hours of vocal prayer in the Office that he prescribes.

Finally, St Benedict urges brevity, particularly in communal prayer. It is notable that whereas St Teresa of Avila urged her disciples to spend as much time praying after Mass as possible for example, in order to capture the graces that followed from it, and set specific periods of meditation as part of the rule for her nuns, St Benedict does none of this.

Over time of course, what St Benedict left to the individual (see for example RB 52 which allows individual monks to stay after the Office and pray in the oratory) has tended to be formalized (largely to compensate, I would suggest, for the reduction in time typically allocated to lectio divina compared to that specified in the Rule). Still, I think this injunction fits in with St Benedict’s approach of viewing all of the monk’s activities as dedicated to God and times for awareness of his presence, not just the set times of prayer.

And on that note, we end this little series of notes on the liturgical chapters of St Benedict’s Rule. I hope you have found it interesting and useful.  Please do let me know if you have reactions, questions or points you would like to debate or explore further.

St Benedict's liturgical code: Sing wisely (Feb 24 or 25/ June 26/Oct 26)

Dunois Hours, c15th

Today's chapter of the Rule deals with our dispositions when we say the Office.

Caput 19: De Disciplina Psallendi

UBIQUE credimus divinam esse praesentiam, et oculos Domini in omni loco speculari bonos et malos; maxime tamen hoc sine aliqua dubitatione creda-mus cum ad opus divinum assistimus. Ideo semper memores simus quod ait propheta: Servite Domino in timore; et iterum: Psallite sapienter; et: In conspectu angelorum psallam tibi. Ergo consideremus qualiter oporteat in conspectu Divinitatis et angelorum ejus esse; et sic stemus ad psallendum ut mens nostra concordet voci nostrae.

Chapter 19: The Manner of Saying the Divine Office

WE believe that God is present everywhere and that the eyes of the Lord in every place behold the good and the evil but let us especially believe this without any doubting when we are performing the Divine Office. Therefore, let us ever remember the words of the prophet: Serve ye the Lord in fear; and again, Sing ye wisely; and, In the sight of the angels will I sing to thee. Let us then consider how we ought to behave ourselves in the presence of God and his angels, and so sing the psalms that mind and voice may be in harmony.

Commentary

The last two chapters of the liturgical provisions of the Rule consider our proper dispositions as we say the Office and pray, and so serve as a useful point to touch on a very important subject, namely our external deportment or behaviour when we say the Office.

Once of the more unfortunate developments of recent years, in my view, has been an aversion to proper use of ritual and bodily gestures such as kneeling. Indeed, the 1977 Directory on the Office for the Benedictine Order even has a section in it warning of the dangers of ‘periculum ritualismi vacui’, or ‘empty ritualism’.

Yet such warnings forget two vital points.

First, they forget that we are in fact embodied beings, not just souls. We need gestures and rituals to remind us of what is important: it is inherent in human condition that the body calls the mind to order, and vice versa.

For this reason, St Benedict includes in these chapters (and throughout the Rule), numerous references to ritual and external gestures and actions – to slowing down the chant (and by implication speeding it up); to standing, sitting, bowing and prostrating; to what should be said aloud, what silently, and much more.  These instructions are there to help us, not to encourage external form for forms’ sake as some would suggest! So even when we say the Office privately, we should endeavour to be reverent in the way we approach it, and follow the rubrics on gestures as far as possible.

Secondly, St Benedict suggests in both this chapter, and in Chapter 7 on humility, that external manifestations of our devotion should actually flow from our internal dispositions. I suggested earlier in this series of notes that the chapter on humility (RB 7) actually serves as something of an introduction to the rationale for the detailed instructions on the Office St Benedict sets out: the Office serves to help train us in obedience to an external authority rather than the indulgence of our own personal likes and dislikes.

Here St Benedict makes the connection more explicit by recapitulating the opening and closing ideas of Chapter 7 in just a few brief lines, and applying the first and last degrees of humility specifically to the Office. When it comes to the Office he says, we should start by cultivating an appropriate fear of the Lord (the first degree of humility), a sense of reverence and awe that comes from knowing that he is watching everything we do, and that when we sing or say the Office, we do so in the company of the angels.

That awareness, he argues, should shape our behaviour, so that we manifest our internal dispositions externally (the twelfth degree of humility) in things like custody of the eyes, and obedience to the other body postures St Benedict and the rubrics prescribe such as standing for the Gloria Patri.

And of course implicitly we should be applying all the intervening steps on the ladder of humility to the way we approach the Office.

So how can we put all this into practice when saying the Office privately?

First, say the Office in an approved form, following the rubrics and rules as best possible.

Secondly, try and set up some special corner of a room to say the Office in, with an icon or cross to focus the attention.

Thirdly, try and avoid distractions, give the particular hour all our attention – it is not something to be said while sipping a cup of coffee and watching television!

There are always exceptions of course – better to say the Office and pray in some way than not at all. Indeed, Chapter 50 makes it clear that the Office can be performed anywhere if necessary.  But still with reverence.

And for the final part in this series, click here.

St Benedict's liturgical code: Should we 'update' St Benedict's psalm scheme? (Feb 24/June 25/Oct 25)

Chludow Psalter, c850

Today's section of the Rule returns to the beginning of the Office, and the psalms of Matins.  But it also includes what I consider to be that most abused of provisions, the invitation to make some other arrangement of the psalms, provided that all 150 psalms are said in the course of the week. 

Caput XVIII/IV

Disposito ordine psalmodiae diurnae, reliqui omnes psalmi qui supersunt aequaliter dividantur in septem noctium Vigilias, partiendo scilicet qui inter eos prolixiores sunt psalmi, et duodecim per unamquamque constituantur noctem: hoc praecipue commonentes, ut si cui forte haec distributio psalmorum displicuerit, ordinet si melius aliter judicaverit; dum omnimodis id attendat, ut omni hebdomada psalterium ex integro numero centum quinquaginta psalmorum psallatur, et dominico die semper a capite reprehendatur ad Vigilias; quia nimis inertem devotionis suae servitium ostendunt monachi, qui minus a psalterio cum canticis consuetudinariis per septimanae circulum psallunt, dum quando legamus sanctos patres nostros uno die hoc strenue implesse, quod nos tepidi utinam septimana integra persolvamus.

Chapter 18/4

The order of psalms for the Day Hours being thus arranged, let all the remaining psalms be equally distributed among the seven Night Offices, by dividing the longer psalms and assigning twelve psalms to each night.

But we strongly recommend, if this arrangement of the psalms be displeasing to anyone, that he arrange them otherwise, as shall seem better to him; provided always that he take care that the psalter with its full hundred and fifty psalms be chanted every week and begun afresh every Sunday at Matins.

For those monks show themselves very slothful in their sacred service, who in the course of the week sing less than the psalter and the customary canticles, whereas we read that our holy fathers strenuously fulfilled in a single day what I pray that we lukewarm monks may perform in a whole week.

Commentary

Today's section of the Rule is actually end of the detailed prescriptions on the structure of the Benedictine Office: the next two chapters, though generally considered part of the liturgical code, really deal with how to pray rather then the structure of the Office itself. The liturgical code proper, then ends here where it began, on the great night Office of Matins, arguably reflecting its centrality to St Benedict's vision of what a monk is.

It has to be said that most modern commentaries on this chapter pretty much ignore the comments on the psalms of Matins, and focus instead on the seeming permission to reorganise the psalter.  I think that is a mistake, for reasons I'll set out below.  Nonetheless, let us first look at that sentence that has been used to justify the wholesale abandonment of the traditional Benedictine Office by most modern monasteries.

Can we rearrange the psalter?

St Benedict devotes several chapters to setting out his preferred framework for the Office. 

His 'opt-out' provision constitutes one sentence, and is hedged around with warnings about the danger of sloth!

So it is surely one of the greatest ironies that the instruction to 'return to the sources' contained in Vatican II's Perfectae Caritatis, instead of leading to a renewal of interest in the traditional Office actually led to its wholesale abandonment!

Worse, St Benedict makes it clear that any rearrangement of the psalter should at least retain a weekly psalm cursus.  Yet this provision, too, is widely ignored.

The rationale for all this, at least according to the 1977 Thesaurus Liturgiae Hororum Monasticae, put out under now disgraced Archbishop, then Abbot Primate, Rembert Weakland, was an emphasis on the idea of ‘quality over quantity’. The results, in terms of the continuing decline in vocations and the scandals that continue to rock a number of 'Benedictine' monasteries, speak for themselves in my view.

The real message St Benedict wants to emphasize, I would suggest, in returning here to the longest hour of the Office and putting the option of an alternative psalm schema in this context, is that though it might all seem rather long and demanding to us, his Office is in fact a considerably less demanding one, appropriate to "we lukewarm monks", compared to the Office of the monastic tradition as he received it.

I agree strongly with Abbot Lawrence of Christ in the Desert who comments:

"Saint Benedict really prefers his own arrangement, but allows that it could be changed but he does insist on a certain length to the Divine Office...if we are going to be true to our own Benedictine tradition, the best way is to follow the Divine Office as it is described in the Holy Rule...”

Coming back to Matins

Finally I wanted to note that by leaving the allocation of the psalms for Matins until last, and simply saying split the longest psalms, St Benedict perhaps gives the impression that the allocation of the psalms to each day of the week for this hour is relatively random. But this impression is entirely deceptive.

In the case of Matins it isn't necessary to specify which psalms to split, because splitting the psalms with the most verses, in combination with necessary reordering accomplished by starting Matins at psalm 20 and pulling out selected psalms to be said at other hours (mostly Lauds) ensures that the hour stays loosely aligned with Lauds each day during the week, both thematically and numerically.

For the next part in this series, go here.

St Benedict's liturgical code: Terce, Sext and None (Feb 22/June 23/Oct 23)

c13th Songs of the Ascent

Today's section of the Rule deals with the Little Hours.

Caput XVIII/II

Ad Tertiam vero, Sextam, Nonamque secundae feriae novem capitula quae residua sunt de centesimo octavo decimo, ipsa terna per easdem horas dicantur. Expenso ergo psalmo centesimo octavo decimo duobus diebus, id est dominico et secunda feria, tertia feria jam ad Tertiam, Sextam, vel Nonam psallantur terni psalmi, a centesimo nono decimo usque centesimo vigesimo septimo, id est psalmi novem. Quique psalmi semper usque Dominicam per easdem horas itidem repetantur, hymnorum nihilominus lectionum vel versuum dispositione uniform! cunctis diebus servata; et ita scilicet semper Dominica a centesimo octavo decimo incipietur.

Chapter 18/2

At Terce, Sext, and None on Monday, let the remaining nine sections of the hundred and eighteenth psalm be said, three at each of these Hours. The hundred and eighteenth psalm having been said thus on two days, that is Sunday and Monday, let Terce, Sext, and None of Tuesday each have three psalms, taken in order from the hundred and nineteenth to the hundred and twenty-seventh, i.e. nine psalms. And let these psalms be repeated at these Hours every day until Sunday; but let the arrangement of hymns, lessons, and versicles be kept the same on all days. Thus Prime on Sunday will always begin with the hundred and eighteenth psalm.

Commentary

I’ve mentioned previously that the hours of Terce, Sext and None, at least in some form, date back to the earliest days of the Church, and almost certainly back to Jewish prayer patterns. Still, the early Church Fathers gave them a makeover with Christian associations, so that Tertullian and other early third century commentators, for example, associate Terce with the coming of the Holy Ghost at Pentecost; Sext with Peter going to pray on the housetop at the sixth hour, and having the vision that leads to the abandonment of the Jewish dietary and other restrictions (Acts 10:9); and None with Our Lord’s crucifixion. The hymns for these hours allude at least in passing to these themes.

St Benedict, however, seems to me to give these hours a firm focus on our pilgrimage through life in his selection of the psalms for them. He takes the long and beautiful meditation on the law of the Lord in Psalm 118, with its frequent allusions to the way of life, at a very leisurely pace, spread out over two days.

Then for the rest of the week, he sets six of the ‘Gradual Psalms’, the pilgrim songs that were sung on the way to Jerusalem for major feasts, thus helping us mark the progress of our daily pilgrimage towards the heavenly Jerusalem. These psalms are short, and the hymn the same each day, allowing it to be readily memorized and said if necessary in the workplace or fields (RB 50): not a bad idea for us to emulate.

There is also, in my view, a reason for them starting on Tuesday in the psalter.  Many of Tuesday's psalms, including at Matins, have a strong focus on the Temple, and the desire to enter into it fully.  Indeed, all but one of the fifteen Gradual Psalms, or  'Songs of the Ascent', are sung on this day.

If Monday in the Office is about the Incarnation, then, the theme for Tuesday, in my view, is Christ's public ministry, during which he teaches us how to live properly as Christians.

First we must prepare ourselves, by meditating on the law, using Psalm 118.   Then we must learn how to be pilgrims towards heaven, and constantly remind ourselves that we are on a journey, that has a purpose and an endpoint.

For the next part of the series, see here.

St Benedict's liturgical code: the structure of the day hours (Feb 20/June 21/Oct 21)

Codex Amiatinus

Caput XVII: Quot psalmi per easdem horas dicendi sunt

JAM de Nocturnis vel Matutinis digessimus ordinem psalmodiae; nunc de sequentibus horis videamus. Prima hora dicantur psalmi tres singillatim et non sub una Gloria, hymnus ejusdem horae post versum Deus in adjutorium, antequam psalmi incipiantur. Post expletionem vero trium psalmorum, recitetur lectio una, versu et Kyrie eleison, et missae. Tertia vero, Sexta et Nona, item eo ordine celebretur oratio: id est versu, hymni earundem horarum, terni psalmi, lectio et versu, Kyrie eleison et missae sunt. Si major congregatio fuerit, cum antiphonis; si vero minor, in directum psallantur.

Vespertina autem synaxis quattuor psalmis cum antiphonis terminetur; post quos psalmos lectio recitanda est; inde responsorium, ambrosianum, versu, canticum de 'Evangelia', litania, et oratione dominica fiant missae. Completorium autem trium psalmorum dictione terminetur; qui psalmi directanei sine antiphona dicendi sunt: post quos hymnus ejusdem Horae, lectio una, versu, Kyrie eleison, et benedictione missae fiant.

Chapter 17 – How many psalms are to be said at these hours

WE have already settled the psalmody of Matins and Lauds; let us now look to the remaining Hours. At Prime let three psalms be said, one by one and not under the same Gloria; and before the psalms begin, but after the verse Deus in adjutorium, the hymn proper to that Hour. Then, at the end of the three psalms, let there be the lesson, versicle, Kyrie eleison, and concluding prayers. The Offices of Terce, Sext, and None are to be performed in the same way: that is, Deus in adjutorium, proper hymn, three psalms, lesson, versicle, Kyrie eleison, and concluding prayers. If the community be a large one, let the psalms be sung with antiphons; but if small, let them be sung straightforward.

Let the service of Vespers consist of four psalms with antiphons. After these psalms let a lesson be recited; and then the responsory, hymn, versicle, canticle from the Gospels, Kyrie eleison, and the Lord's Prayer to conclude.

Let Compline be limited to the saying of three psalms, and these said straightforward without an antiphon. After the psalms let there be the hymn for that Hour, the lesson, versicle, Kyrie eleison, and the blessing to conclude.

Commentary

The structure of Prime to None and Compline

One of the striking things about this little section of the Rule is the number of times the number three is mentioned - something that would immediately have been taken by the medieval reader, I think, as a reference to the Trinity embedded in each of the hours of Prime, Compline and Terce to None.

As St Benedict set it up, the only difference in the structure of Prime to None and Compline lies in the use of an antiphon during the day, but not at night, and in the positioning of the hymn.

All the same, the actual length of the various hours do differ quite substantially: the psalms set for Prime in particular are quite long on average, while Compline includes the very long (and very important) Psalm 90; by contrast Terce, Sext and None are kept very short, certainly compared to those in both the pre and post-1911 Roman Offices.

The most important elaboration of these hours since St Benedict’s time clearly relates to Compline, which has acquired a short verse and penitential rite upfront, and in a monastery at least, an aspersion ritual afterwards. Personally, I think these developments really make sense. The end of the day is a logical time to take the time to do an examination of conscience, say the Confiteor and promise amendment.  And that final sprinkling of water - a mini-exorcism of sorts - before bed is particularly beautiful.  Now if only a little more organic development could occur in order to add the Nunc Dimittis (used in the Roman Rite) to this hour….

Vespers

Both literally and symbolically, I think St Benedict was more of a morning person in terms of emphasis, with more of a Resurrection focus than on the Cross, thus he does not give equal weight to the two claimed 'hinges' of the Office, Lauds and Vespers! 

Lauds has in effect eight psalms (if you count the variable canticle as a psalm), a number usually taken as symbolising regeneration or the resurrection (many baptismal fonts are eight sided).  By contrast Vespers in St Benedict's schema has exactly half that, four, one less than in the Roman Rite and a number that usually refers to the four evangelists, the ends of the earth and thus to the earth itself: while Lauds celebrates the resurrection, Vespers symbolically refers to the death of Our Lord, which in turn calls forth the mission to spread the Gospel to all the world.

The structure of Vespers as set out here follows the same pattern as Lauds, but in a considerably shaved down form: unlike Lauds, Vespers has no invitatory or fixed psalms.

Excellence in performance

The last section of today's Rule, dealing with singing psalms with antiphons or 'directly' indicates a certain degree of flexibility in the performance of the Office depending on the resources available. 

The reference to antiphons here may be a reference to the practice of interspersing verse of the psalm with antiphons – or perhaps to greater or less use of more elaborate chant.  Certainly there are at least half a dozen different methods of performing the psalmody that we are aware of employed in the period up to St Benedict’s time, and it is not entirely clear when the current method of alternating sides of the choir for each verse (assuming there are enough singers) became the norm. 

The takeout message, though, I think, is to adapt to circumstances in order to perform the liturgy as well as we possibly can in order to properly honour God and for the aid of others: St Benedict’s later instruction to allow only those whose voices edify sing or read (RB 38) is worth keeping in mind for those performing the Office in common!

For the next part in this series, go here.

St Benedict's Liturgical Code: Is there a 'magical' number of hours in the Office? (Feb 19/June 20/Oct 20))

Hours of Marguerite D'Orleans

Caput XVI: Qualiter divina opera per diem agantur

UT ait propheta: Septies in die laudem dixi tibi. Qui septenarius sacratus numerus a nobis sic implebitur, si Matutino, Primae, Tertiae, Sextae, Nonae, Vesperae, Completoriique tempore nostrae servitutis officia persolvamus; quia de his diurnis horis dixit: Septies in die laudem dixi tibi. Nam de nocturnis Vigiliis idem ipse propheta ait: Media nocte surgebam ad confitendum tibi. Ergo his temporibus referamus laudes Creatori nostro super judicia justitiae suae, id est, Matutinis, Prima, Tertia, Sexta, Nona, Vespera, Completorio;et nocte surgamus ad confitendum ei.

Chapter 16 – How the Work of God is to be performed in the day-time

The prophet saith: Seven times a day have I given praise to thee. We shall observe this sacred number of seven, if we fulfil the duties of our service in the Hours of Lauds, Prime, Terce, Sext, None, Vespers, and Compline; for it was of these Day Hours that he said: Seven times a day have I given praise to thee. But of the Night Office the same prophet saith: At midnight I rose to give praise to thee. At these times, therefore, let us render praise to our Creator for the judgements of his justice: that is, at Lauds, Prime, Terce, Sext, None, Vespers, and Compline; and let us rise in the night to praise him.

Commentary

The Scriptural rationale for the number of hours
Chapter 16 turns, seemingly somewhat belatedly, to the rationale for the Office in terms of the number of hours to be said and why they are to be said.

The modern view is that there is no 'magical' number of hours or psalms. St Benedict, however, seems to suggest otherwise, claiming Scriptural authority for the number of hours to be said each day.  Should we take him seriously?

It is true of course that his seven hours a day schema did not in fact have a long tradition behind it. The oldest of the hours, dating back in rudimentary form a least to the first century, are almost certainly Lauds, Terce, Sext, None and Vespers (thus dawn, mid-morning, noon, mid-afternoon and dusk), together with the night Office at least on Sundays. Prime, however, probably dates only from the fifth century, imported from the East by John Cassian; Compline can be traced back only so far as the fourth century.

Still, one could argue that this process of evolution reflects providential guidance to bring the Office into line with the Scriptural injunction cited here; certainly this schema took hold and stood the test of time until the liturgical revolution of Vatican II.

What is the purpose of the Office?
In the end, one’s view on the importance of the number of hours in the Office depends on one’s view of its purpose. There are two competing positions: one stresses the role of the Office in personal sanctification, as an aid to fulfilling the New Testament injunction to ‘pray without ceasing’; the other stresses the Office’s ecclesial dimension as sacrifice of praise on behalf of all creation, a work of intercession for the salvation of the world.

St Benedict, I would suggest, actually attempts to balance both objectives.

The Prologue to the Rule makes it clear that the first goal of the monk, as for us all, must be to reach heaven. It is clear that St Benedict does envisage the Office as an aid to this, perhaps why the section on the Night and Dawn Offices flow on directly from the chapter on humility without any fresh introduction. Implicitly, I think the message is that the monk learns humility and obedience by praying at the set times (including that early rise into the darkness) and following the rubrical prescriptions laid down.

In this chapter though, we are provided with some further rationales for the Office.

First, the very alignment of the day hours with the times of the civil day points to the idea of the sanctification of the monks’ day by interspersing his work with ‘frequent prayer’ (RB 4).

Secondly, the symbolism of the number seven in the verse St Benedict cites suggests fullness or perfection (the sevenfold gifts of the Holy Spirit, seven sacraments, etc), and can be interpreted as a reference to the New Testament injunction to ceaseless prayer.  Nonetheless, throughout the Rule, though, St Benedict sets out a fairly clear delineation between times of communal prayer, times of work and times for study.  He does not seem to advocate, as some do, that work become our liturgy!  Rather, St Benedict urges us to pray before working (Prologue), and demands that the monk treat his tools as if they were altar vessels: all of our lives, in other words, should be our offering, but that does not make times of work times of prayer.

More fundamentally, St Benedict connects the Office here not just to the process of growing in humility and charity of the earlier, spiritual instruction chapters, but also to the duty of praising our Creator and his righteous laws. It is unsurprising then, that the monastic Office has traditionally been held to be a participation in the priestly prayer of the whole Church particularly appropriate to those he calls as his special workmen, acting on behalf of the rest of us.

In recent centuries, clerics and religious only were deputed to say the Office in order to protect its integrity. Today the laity too, have the opportunity of participating in the Office as part of the official liturgical prayer of the Church; the distinction is that monks are bound to say all of the Office (in the form set out in the constitutions of their monastery), while the laity say what they can without any formal obligation to do so. What an awesome privilege!

And for the next part in this series, click here.

St Benedict's Liturgical Code: Feast Days (Feb 17/June 18/Oct 18)

The title of today's chapter of the Rule seems to take us back for a moment, to the Night Office of Matins.  But Dom Gueranger and others argue that its provisions apply equally to Lauds, and this interpretation is certainly reflected in the structure of the Office as it has come down to us.  Indeed, some modern translators argue that the chapter in fact refers to Lauds rather than Matins...

Caput 14: In nataliciis sanctorum qualiter agantur vigiliae

In Sanctorum vero festivitatibus vel omnibus sollemnitatibus, sicut diximus Dominico die agendum, ita agatur, excepto quod psalmi aut antiphonae vel lectiones ad ipsum diem pertinentes dicantur; modus autem suprascriptus teneatur.

Chapter 14: On how the night office is to be performed on saints’ days

On the feasts of Saints and on all festivals, let the Office be performed as we have prescribed for Sundays, except that the psalms, antiphons, and lessons belonging to the particular day are to be said; but the general arrangement of the Office shall be as laid down above.

Commentary

St Benedict and devotion to the saints

There are several pieces of evidence that attest to St Benedict's devotion to the saints.  We know, from both St Gregory the Great and the archaeological record, that he established chapels at Monte Cassino dedicated to St Martin of Tours and St John the Baptist (both saints who combined the active and contemplative lives in their life and work).  Elsewhere in the Rule St Benedict talks about making vows on relics. And in this chapter he makes provision for their celebration in the liturgy.

The chapter points, then, to the great importance of the saints in the life of the Church: the saints provide us with models, and inspire us to do better.  They aid us when we need help.  And they provide a link between heaven and earth, reminding us that we are part not just of the Church Militant, but also must pray for the Church Suffering, those in purgatory, and can benefit from the intercession of the Church Triumphant, those in heaven.

The Office on saints days

It is in the area of the celebration of the saints that the Office has most become elaborated over time. As St Benedict specifies, the basic structure of three nocturns on major feast days has been retained. But as well, the use of specific sets of psalms for various types of feasts has arisen, overriding the use of the ferial psalms in many cases. And of course, a whole gradation of feast days has grown up over time (with ever changing labels and rubrics!).

Similarly, the Sunday psalms are used at Lauds for major feasts  - but the modern Office also includes festal psalms for Vespers, as well as special texts for the other hours of the day.

More importantly from a practical point of view, the number of saints celebrated in the calendar has increased dramatically.

Organic development of the liturgy?

This is perhaps a useful point at which to note the debate about how much the liturgy can be changed. At the extremes sit those who see the liturgy as entirely fixed by certain decrees (such as Pius V’s in the case of the Mass; St Benedict’s Rule for the Office), and at the other end of the scale, those who regard every aspect of the liturgy as a historically conditioned and therefore changeable.

The correct path, I think, lies somewhere in the middle.  In the case of the Office, some would point out that St Benedict was doing in these legislative provisions what many other monastic legislators were doing at the time in constructing an Office. And just as twentieth century Popes have reordered the psalm cursus and more for the Roman Rite, so too, it is perfectly legitimate, even authorized by the Rule, for modern monks to do likewise.

The alternative, and in my view better, position is that the Rule’s provisions are a providential recipe for a particular spirituality, a gift that has come down to us because God willed it. For centuries the Benedictine Office has provided an important element of continuity for new foundations and refoundations that has automatically served to provide a specifically Benedictine character to the houses of the Order.

But the framework St Benedict provides in his Rule is clearly sufficiently flexible to allow for the kind of ‘organic’ elaboration of the Office that has occurred over time, particularly in relation to feasts. The liturgy clearly can and does change over time, and there is no rationale that is obvous to me at any rate, beyond antiquarianism, something long condemned by the Church, and a rejection of the concept of obedience, for deciding to go back to St Benedict’s one class of feast schema, or to adopt without good reason and permission, some other arbitrarily chosen date for rubrics other than those currently approved by the Church (ie 1962 or later).

St Benedict and St Gregory the Great pray for us!

The next part of this series can be found here.

St Benedict's Liturgical Code: Lauds/1 (Feb 14/June15/Oct 15)



Tres Riches Heures du Duc de Berry, folio 182v

Today's section of the Rule describes the structure and content of Lauds on Sunday.

If you look at the Latin you will see that St Benedict uses the word 'Matutinis' to describe this hour (and vigils for what we now call Matins) - don't be confused by the terminology, this is the first of the day hours we are talking about here, taking its modern name from the three 'Laudate' psalms that conclude the psalmody for the hour.

Caput XII: Quomodo matutinorum sollemnitas agatur

In Matutinis dominico die, inprimis dicatur sexagesimus sextus psalmus sine antiphona in directum. Post quem dicatur quinquagesimus cum Alleluia; post quern dicatur centesimus septimus decimus et sexagesimus secundus; inde Benedictiones et Laudes, lectio de Apocalypsi una ex corde et responsorium, ambrosianum, versu, canticum de 'Evangelia', litania, et completum est.

Chapter 12: How the Office of Lauds is to be Said

LAUDS on Sundays should begin with the sixty-sixth psalm chanted straight through without an antiphon. After that let the fiftieth psalm be said, with Alleluia; then the hundred and seventeenth and the sixty-second; then the Benedicite and the Laudate psalms; then a lesson from the Apocalypse to be recited by heart, the responsory, the hymn, the versicle, the canticle from the Gospel book, the Kyrie eleison, and so the end.

Commentary

Sunday in the Office and Mass is a weekly celebration of the Resurrection, and the imagery, texts and rubrics St Benedict specifies for this hour all reinforce this.

The symbolism of light and darkness

In the previous chapters (especially chapter 8) it was made clear that the timing and length of Matins was to be adjusted in order that Lauds started strictly at daybreak (McCann translates it as dawn, but the general consensus is that daybreak or first light is the actual meaning).  Unlike the Roman Office, where Matins and Lauds are typically joined together, St Benedict, you will recall from Chapter 8, actually provides for a separation between them, of shorter or longer duration depending on the season.

Some modern commentators see this daybreak start as a relic of a bygone age that was driven by the rhythms of agriculture, and there is a certain truth in this in that St Benedict clearly expected his monks to follow the flow of the seasons.  Still, St Benedict seems actually to have taken the structure of his office of Lauds, as he implies in the next chapter, pretty much entirely from the urban `Cathedral' Office of Rome, not the desert or the countryside traditions.

Moreover the symbolism of light and darkness St Benedict draws on in these provisions reflects a tradition dating back to the first Christians, and indeed, in all probability, Jewish practice as attested to not least in the very psalms we sing at the hour.  But in Christian practice the hour became strongly linked to the Resurrection. Dom Delatte, for example, in his classic commentary on the Rule, states that Lauds "represents the hour of victory of light over darkness, the hour of Our Lord's resurrection."

The psalms of Sunday Lauds

St Benedict is very specific in the psalms to be said at Lauds on Sunday, so it is worth considering the specific content of the psalms he sets for it.

The first psalm to be said, the invitatory psalm, Psalm 66, clearly sets the tone for the hour, by asking for God's blessing on the day to come.

Psalm 50 can be seen as serving as something of a continuation of the invitatory, addressing our need to purify ourselves from sin before offering God praise, and to help us recognize that, as Dom Delatte suggests,  "God alone can make it [the soul] come forth from its darkness". That he freely gives us this grace is reflected in the Alleluia St Benedict adds as its antiphon.

The resurrection focus of Sunday, however, is given pre-eminence by the use of  Psalm 117: the verse Haec Dies is used throughout the Easter Octave at Mass.  In the old Roman Office, this psalm was said at Prime.  St Benedict shifts it to the more important hour of Lauds, presumably in the interests of symmetry: Psalm 117 is the last of the 'Hallel' psalms on major Jewish feasts, and in an interesting reversal of their order (the first shall be last and the last first?), the first of this group of psalms (psalm 112) closes off Sunday Vespers.

Psalm 62 which follows perhaps provides something of a counterpoint to the Resurrection focus of Psalm 117, stressing the 'almost but not yet' character of the age we live in, speaking of the longing for Christ's return. 

Above all though, the rejoicing at the rising sun/Son is most aptly captured in the Benedicite, the three Laudate psalms, and the Benedictus (Gospel canticle), all of which serve to link God's work of creation, salvation and the re-creation of the world through Christ.

This commentary on the Rule continues here.