Lent rubrics

Just a reminder that Lent proper (so far as the Office goes!) starts this week (though as far as the number of penitential days goes, we have already completed four of the nominally forty days, but actually more like 36 by virtue of assorted Solemnities).

The Ordinary of the ferial Office in Lent is set out in the Farnborough edition of the Monastic Diurnal at MD 190*ff.

Each day there are two sets of collects: the first for use from Matins to None; the second for Vespers.

At Lauds and Vespers, chapters, hymns, etc of the season replace those in the psalter section;
and  the canticle antiphons are proper for each day.

If you say one of those people who rise in darkness to say Matins, do enjoy the Sunday invitatory antiphon during this season: Non sit vobis vanum mane surgere ante lucem: Quia promisit Dominus coronam vigilantibus (it is not in vain that you rise before the light: for the Lord has promised a crown to those keeping vigil).

Ash Wednesday

The readings at Matins are as follows:

Reading 1: Continuation of the Holy Gospel according to Matthew - Matt 6:16-21
In that time Jesus said to his disciples: And when you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast. And so on.  Homily by St Austin, Bishop of Hippo (Bk. ii. on the Lord's Sermon on the Mounts ch. xii., torn. 4.)

It is evident that by these precepts we are bidden to seek for inner gladness, lest, by running after that reward which is without, we should become conformed to the fashion of this world, and should so lose the promise of that blessing which is all the truer and more stable that it is inward, that blessing wherein God hath chosen us to be conformed to the likeness of His Son. In this chapter we will principally consider the fact that vain-glory findeth a ground for its exercise in struggling poverty as much as in worldly distinction and display; and this development is the most dangerous, because it entices under pretence of being the serving of God.

Reading 2: He that is characterised by unbridled indulgence in luxury or in dress, or any other display, is by these very things easily shown to be a follower of worldly vanities, and deceiveth no one by putting on an hypocritical mask of godliness. But those professors of Christianity, who turn all eyes on themselves by an eccentric show of grovelling and dirtiness, not suffered by necessity, but by their own choice, of them we must judge by their other works whether their conduct really proceedeth from the desire of mortification by giving up unnecessary comfort, or is only the mean of some ambition the Lord biddeth us beware of wolves in sheep's clothing, but by their fruits, saith He, ye shall know them.

Reading 3: The test is when, by divers trials, such persons lose those things which under the cover of seeming unworldliness they have either gained or sought to gain. Then must it needs appear whether they be wolves in sheep's clothing, or indeed sheep in their own. But that hypocrites do the contrary maketh it no duty of a Christian to shine before the eyes of men with a display of needless luxury the sheep need not to lay aside their own clothing because wolves sometimes falsely assume it.

Quinquagesima Sunday and the week ahead

Codex Egberti

This week's Gospel in the Vetus Ordo and 1962 Benedictine calendar warns of Jesus' coming Passion, and the healing of the blind man of Jericho.  You can find the third Nocturn readings for Matins on it, over at my Lectio Divina Notes blog or at Divinum Officium.

The Office from from Ash Wednesday

Lent officially starts this Wednesday.  In the Office though, the rubrics don't really change much until after the First Sunday of Lent.

The period from Ash Wednesday to the coming Saturday was something of a 'later' add-on to Lent to make up the correct number of days (given that Sundays are not counted for fasting and other purposes, although in reality we still don't quite make it to forty days, due to the several first class feasts that intervene).

The liturgy does intensify  a little however, with canticle antiphons for both Lauds and Vespers, for each day.  At Matins, the readings are Patristic, on the Gospel of the day.  The rest of the Office at Lauds to Vespers, though, remains that of  'throughout the year' up until the First Sunday of Lent.

The Benedictine (1962) Office this week in summary

Sunday March 2 – Quinquagesima Sunday, Class II
Monday March 3  – Class IV
Tuesday March 4 – Class IV (Shrove Tuesday) [EF: St Casimir]
Wednesday March 5  – Ash Wednesday, Class I
Thursday March 6  – Thursday after Ash Wednesday, Class III; SS Perpetua and Felicitas, memorial
Friday March 7 - Friday after Ash Wednesday, Class III; St Thomas Aquinas, memorial
Saturday March 8 – Saturday after Ash Wednesday, Class III [EF: St John of God]

Recovering the Opus Dei

Those who read the traditionally oriented blogs may be aware that there have been a number of posts of late arguing that the 'reform of the reform' is a lost cause.

I'd like to draw you attention in particular to two posts by two Benedictines on this topic that are well worth reading, namely by Dom Mark Kirby, and Dom Hugh Somerville-Knapman.

Dom Hugh's initial post on this subject (there are two follow-ups) focuses mainly on the Mass; Dom Mark's also draws attention to some of the issues around the wreckovation of the Benedictine Office.

The Mass and the Office

Personally I think the Office is in many ways the bigger issue, at least for Benedictines.

It is not, of course that the Mass is unimportant, far from it!  The spirituality of the vetus ordo Mass is closely bound up with that of the Office, and for the wider Church, the recovery of the traditional form of the Mass is vitally important in my view.

All the same, in terms of Benedictine spirituality, the core is arguably the Office: St Benedict, after all, barely mentions the Mass in his Rule, and in his time daily Mass was not the norm.  Moreover, the expectation that most monks would be priests is actually a late medieval innovation imposed by Popes rather than a reform generated from within, albeit one now absorbed into the tradition.

In praise of St Benedict's liturgical genius

Still, it is arguably St Benedict's particular form of the Office, together with the Rule and the Life by St Gregory the Great, that shaped the Benedictine mindset for centuries.

St Benedict devotes almost a third of his Rule  - some twenty-two chapters (RB 8-20; 45; 47; 50; 52  plus numerous other references - to the Divine Office.  It is one of the great ironies then, of Vatican II's call to recover the patrimony of religious orders, that most Benedictines now observe fewer provisions of the Rule than they did before the Council by virtue of the wholesale jettisoning of St Benedict's Office.  Even more ironic given that some argue that the liturgical provisions are actually the most innovative part of St Benedict's Rule, much of the rest being based on the Rule of the Master.

This irony is even greater when one prays and studies the Office over several years, and becomes aware of the great care and deliberation the saint exercised in selecting the pattern of repetitions and particular groupings he specified for each hour and day.  These patterns are not unimportant: whether the monk is aware of them consciously or not, they shape his thinking, for as the great scholar Laszló Dobszay argued, "If it is true to say, Chorus facit monachum (Office in common makes the monk), then we may complete the proverb thus: Hic chorus facit hunc monachum (The order’s own  Office shapes the self-identity of the monk).”

If we want to restore those bare-ruined choirs then, and see the reemergence of a genuinely Benedictine spirituality, a return to St Benedict's own form of the psalter is vital, and it is good to see that this is increasingly being publicly advocated.

Matins Patristic Readings**

A reader has kindly alerted me to the fact that the book providing the English version of the Patristic readings for the Benedictine Office is once more in print.

The Matins readings

The book, entitled The Lessons Of The Temporal Cycle And The Principal Feasts Of The Sanctoral Cycle According To The Monastic Breviary was originally published by St Meinrad's Abbey in 1941, and is now available in a reprint (you can find it on Amazon here).

It basically provides the Patristic readings for the second and third nocturns of Matins on Sundays and other days with set Gospels (such as during Lent), together with the readings for most first and second class feasts.  Note though that it doesn't contain the commons of saints, nor does it contain the first nocturn Scriptural readings (though it mostly notes what they are).

There are, I'm afraid some differences to the 1962 readings.  First, the book was compiled before the old octaves were mostly abolished, so the readings given cover the octaves, not the newer texts that often substitute on those days.  Secondly some feasts have been added or abolished since then, and a few readings changed.

Nonetheless, this is a very worthwhile book to obtain if you say Matins (unless your Latin is already superb!), or just want to do lectio divina on the readings for Sundays.

Lectio Divina in the mind of the Church

The patristic readings on the Gospels are, I think, and important resource for us to employ when doing Lectio Divina.  There are many advocates, these days, for just opening the Bible (or your Missal or whatever) and reading it unaided.  That might be fine if you already have a very good grounding in theology, but most of us need a bit more help than that, lest we fall into heresy!

In Verbum Domini, for example, Pope Benedict XVI pointed out that:

 "Saint Jerome recalls that we can never read Scripture simply on our own. We come up against too many closed doors and we slip too easily into error." (30)  

In that Exhortation, Pope Benedict argued for the need to employ all four senses of Scripture, and to listen to the interpretations of Scripture provided by the saints:

"The interpretation of sacred Scripture would remain incomplete were it not to include listening 
to those who have truly lived the word of God: namely, the saints.  Indeed, “ viva lectio est vita bonorum ”.  The most profound interpretation of Scripture comes precisely from those who let themselves be shaped by the word of God through listening, reading and assiduous meditation." (48)

The Pope urged us to reappropriate the great Patristic tradition as a guard against individualistic readings of something that is essential a communal property.  Viewing our lectio in the context of the liturgy is one guard against this, but so to is drawing on the tradition of interpretation of Scripture:

"As such, it is important to read and experience sacred Scripture in communion with the Church, that is, with all the great witnesses to this word, beginning with the earliest Fathers up to the saints of our own day, up to the present-day magisterium”. (86)

One of the fascinating survivals of the medieval monastic record are the collections of lectio notes left by so many monks.  Many of them are nothing more than anthologies of the Fathers commentaries on the psalms and other texts, along the lines of St Thomas' Catena Aurea on the Gospels.  Others are more developed commentaries such as those of St Bede, that reflect careful study, meditation and prayer.

The readings especially selected for the Office by the Church are an excellent starting point for our own efforts in this area, so do consider obtaining this book, or investigating other such collections and sound commentaries to guide your lectio efforts!

Lectio divina on the psalms

And by way of postscript on the need for study of Scripture under the guidance of the Fathers, I'd like to draw your attention to the latest (Number 3) in the series of Fr Cassian Folsom's talks on Praying Without Ceasing, which very much goes to the need to study the psalm, particularly for their Christocentric, spiritual interpretation, in order to get the most out of the Office. 

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 Valentine (Memorial, Feb 14)

St Valentine is one of a small band of martyrs (along with St Thomas More) who died not least in the defence of the Christian conception of marriage.  Accordingly, a saint to whom we might particularly ask help for those who are attempting to defend the institution once again today.

Martyred during the reign of Claudius II, the saint was arrested and imprisoned upon being caught marrying Christian couples and otherwise aiding Christians who were at the time being persecuted by Claudius in Rome.

Here is a reading previously used in the Office for his feast, from St Augustine:

The illustrious day whereon the blessed Martyr Valentin conquered, doth this day come round to us again and as the Church doth rejoice with him in his glory, so doth she set before us his footsteps to be followed. For if we suffer, we shall also reign with him. In his glorious battle we have two things chiefly to consider the hardened cruelty of the tormentor, and the unconquered patience of the Martyr the cruelty of the tormentor, that we may abhor it; the patience of the Martyr, that we may imitate it. Hear what the Psalmist saith, complaining against sin: "Fret not thyself because of the evil-doers, for they shall soon dry up like the grass." But touching the patience which is to be shown against the evil-doers, hear the word wherewith the Apostle moveth us Ye have need of patience, that ye may receive the promise.