Understanding the Calendar Part IIIA - Days of the week

If you are saying the Office, the first thing you have to decide is which particular 'hour' of the day you are going to say, and find the appropriate standard, fixed texts in your Office book.

Accordingly, in the last two parts of this series on the calendar I have looked briefly at the daily cycle of hours, and noted that there are some texts that for all of the hours, there are some texts that stay the same each day, regardless of feasts or seasons (a few special days apart), and not all of these are repeated each day in many Office books.

The next thing you need to know (unless you are saying Compline only) is the day of the week, since some texts change with the day.

The psalms of the day of the week

The key moving part for days of the week are the psalms, and the antiphons attached to them.

In his Rule, St Benedict specifies that all 150 of the psalms should be said each week, and sets out his preferred allocation of psalms to particular hours.

St Benedict makes it clear in the Rule that Sunday is always the first day of the week so far as the psalm cycle is concerned.  As Sunday always starts from I Vespers though (ie Saturday night), it also has a 'last' or eighth day character, as a special celebration of the Resurrection.

It is this allocation of psalms that forms the basis of the Diurnal (and other books used for the 1962 Office).

St Benedict actually employs three different patterns for the allocation of the psalms to hours:

• one hour, Compline, has only one set of psalms used everyday - perhaps reminding us of the unity of God, and our aim to join with this;
• three hours (Terce, Sext and None) have three sets of psalms they use across the week (for use on Sundays, Mondays, and Tuesdays to Saturdays) -  the number perhaps highlighting the Trinitiarian focus of these hours;
• the remaining four hours (Matins, Lauds, Prime and Vespers) have a set of psalms for each day of the week.

The day of the week cycle of psalms and antiphons is generally referred to as the 'ferial' Office - but in some cases, the psalms of the day can be displaced by special psalms for feasts, on which I will say more later in the series.

The days of the week at Matins, Lauds and Vespers

The other key 'moving parts' associated with the day of the week are the hymns of Lauds and Vespers, the New Testament canticle antiphons, and the invitatory antiphons at Matins.

In particular, note that for most of the year (special seasons and feasts aside), each day of the week has a specific hymn of the day at each of these hours.

At Vespers, the hymns (Saturday aside), traditionally ascribed to St Gregory the Great, remind us of the relevant day of creation, allusions to which can also be found in the psalms of the hour for each day.

How the hour and day cycles come together: the ferial Office

If you are learning the Office, I strongly recommend focusing on learning the default or 'ferial' hourly and daily cycles - the Office as it is said on days other than feasts or during special seasons - first, before you start worrying about seasons and feasts.

These quick reference sheets for each day of the week may be of assistance:

• Sunday;
• Monday
• Tuesday;
• Wednesday;
• Thursday;
• Friday;
• Saturday.

In the next part of this series we will look at how the rankings of days impacts on the weekly cycle.

Understanding the calendar IIB - The rationale for the hours and their structure

In the last part of this series I talked a bit about the hours, and when they are properly said.

In this part, I want to explore a little more the meaning behind them, and the effect that has on the hours.

Scriptural associations with the hours

I noted in the last post that some parts of the hours remind us of the time of day at which they are said.  At Prime to None, for example, the hymns are the same each day, chosen specifically for these references.

But in choosing the texts for each of the hours, St Benedict also built on a tradition that associated the physical hour of the day with times of prayer attested to in Scripture - in some cases reflecting apostolic and later traditions, but in many cases much more ancient ones.

Lauds and Vespers, for example, almost certainly reflect the hours when incense was offered in the Temple; Terce is associated with the hour of Pentecost.

These associations were well established by St Benedict's time, laid out by writers such as SS Cyprian, Basil, Cassian and many others. 

If you keep these in mind as you pray the relevant hour (summarised in the table below), you will quickly become aware of some of the resonances built into the texts of the hours.

HOUR	WHEN SAID	WHY
Matins (Nocturns)	In the night	Rise with Christ; keeping vigil for the second coming.
Lauds	First light	In the rising of the sun we celebrate the Resurrection of the Son.  Hour at which incense offered in the Temple.
Prime	Before work starts	Parable of the labourers in the vineyard – first labourers recruited.
Terce	Mid-morning, third hour	Christ condemned to death by Pilate; hour of Pentecost.
Sext	Noon	Christ ascends the cross; apostolic tradition - St Peter prayed at this hour (Acts 10).
None	Mid-afternoon	Christ dies on the cross; apostolic tradition - SS Peter and John prayed at the temple at this hour (Acts 3).
Vespers	Early evening	Our evening sacrifice of praise (Ps 140); last of the labourers recruited at the eleventh hour.
Compline	Before bed.	Preparation for sleep/death.

The structure and fixed texts of the hours

Because each of the hours has its own particular character, reflected in its particular structure and the fixed texts used at it (such as the hymns for Prime to None), if you are learning the Office, it is a good idea to focus on learning the basic structure of an hour first.

Focus particularly on which texts for each hour don't change - you can follow the links below to get more details on this.

There are effectively three groups of hours from the perspective of what changes and what doesn't in terms of the texts of the Office:

• Compline, which, Marian antiphon of the season aside, doesn't change at all and Prime, which changes only psalms and antiphons for days of the week, feasts and seasons; 
• Terce, Sext and None which has three sets of psalms, and can change antiphons, chapters, versicles and the collect; and
• Lauds and Vespers, which retain their basic structure, but can use special texts for virtually every part of the hour (the NT canticles; and Ps 66 and the Laudates at Lauds aside). 

In the next part in this series we will start looking at how the cycle of hours changes over the days of the week.
 

Understanding the calendar Part IIA - The hours and the sanctification of time

A couple of weeks back I started a series on how the calendar for the traditional Benedictine Office works.  Apologies for the delay in continuing this, but herewith the next part.

I noted that there are five different cycles that interact to determine which texts are used in the Office, namely:

• the eight 'hours';
• the days of the week;
• the date;
• the month and 'natural' seasons; and  
• the week and season of the liturgical year, which mostly depends on the date of Easter each year.

This week some notes on the first of these.

In this post, I will mostly focus on the basics; in the next, I want to talk more about the spiritual meanings that underpin the 'hours' of the day.

The hours

The first key cycle in the Office relates to the time of day, and reflects the idea that the Office is about the sanctification of time, starting with the hours of the day and night.

The traditional Benedictine Office is made up of eight hours - Lauds, Prime, Terce, Sext, None, Vespers and Compline, and in the night, Matins.

The number of hours is not random - in St Benedict's time different forms of the Office consisted of anything from two (the Egyptian monks of Skete) to twenty-four (some Syrian monasteries, the Sleepless monks of Constantinople, and at Agaune in the Swiss Alps) separate 'hours' each day.

Rather, there is a symbolism around the number of hours said: seven often stands for completeness in Scripture, represented for example by the seven days of creation; while the number eight stands for the life to come, since the Resurrection took place 'on the eighth day'.

The proper times of day for the hours

Each of the hours is properly said at a particular time of the day.

In his Rule, St Benedict was insistent that Lauds should be said at first light, and so prays in the dawn: the rising of the sun reminds us of the rising of the Son, and our hope of rising with him.

Adjusting your prayer start time with dawn over the seasons though, isn't practical for most people these days, but it is nice when you can time it appropriately.

The other days hours - Prime, Terce, Sext and None  - are all named after particular hours of daylight  and so are ideally said around an hour after dawn, at the third hour of the day (mid-morning), noon and mid-afternoon respectively.

Vespers is normally said as the sun is setting, and Compline before bed.

The daily solar cycle and the hours

All of the hours generally include psalms, hymns or other texts that can contain explicit references to the time of day.

The psalms of Lauds, for example, are full of references to light and the dawn, while the hymns of Terce, Sext and None all refer to the hour at which they are properly said.

You don't have to be too rigid though: St Benedict indicated that the actual timing of these hours (other than Lauds) can be moved around to suit the needs of the monastery, and more than a few monasteries say some of the little hours together.

Prayer through the day and night

Still, St Benedict did cite the psalm verses, 'Seven times a day will I praise you', and 'at midnight I rose...' (Ps 118), verses which he clearly saw as having both literal and symbolic dimensions, in the Rule as the basis for his liturgical schedule.

And there is a natural flow of the hours over the course of the day that is worth keeping in mind, since each of the hours includes texts appropriate both to the particular time of day.

For many people there may be a tradeoff between sticking to the ideal time, and actually saying (any or more of) the hours at all.

But you do not have to say all (or any) of these hours, unless you are a priest or religious - for most people Prime and Compline or Lauds and Vespers (ie mornings and evening prayer) are probably enough.

If you want to say more of the psalms each day, just say them - they don't have to be recited only in the context of the Office.

And at the other extreme, if you don't have time to say all of the hours, you could try just saying the opening verse of the day hours - 'O God come to my aid, O Lord make haste to help me' - at the times when the other hours would be said in a monastery.

Can you say the hours in blocks?

In the modern rubrics, those bound to say the Office (ie priests and religious) have to say all of the hours within a twenty-four hour period.

But the individual hours don't absolutely have to be said at a particular time (out of choir).

I sometimes get asked if you can say all of the hours in one block each day (or even do a Cardinal Woolsey, and say one day's hours immediately before midnight the other immediately after, thus disposing of two days of obligation in one go!).

Well technically you can, but it seems to me to rather defeat some of the key aims of the Office, such as ensuring that we 'pray frequently' (RB 4), and inject prayer into our lives throughout the day and night.

Can you 'anticipate' the hours?

The other possible way of arranging your horarium is to 'anticipate' the hours, that is, say them earlier than they would normally be.

In the 1962 rubrics, the only hour that can be said the day before is Matins, which can be said any time from 1400 hours onwards, provided that the previous days hours have already been said (and providing some adjustments to Compline are made).

During the Sacred Triduum, however, where Tenebrae includes both matins and Lauds, most places claim the benefit of long established custom, and celebrate both hours the night before.

The rationale for the time of the hours?

I'll say more on the rationale for saying the hours at their proper times next post.

In the meantime, comments and questions are welcome - do let me know if there is something you would particularly like me to cover.

Understanding the calendar for the office Pt 1 - Why are the Saturday Magnificat antiphons in a different place to the Sunday ones?!

Every year around this time the Diurnal (and other Office books) do something that seems quite inconvenient: it places the variable texts for Saturday Vespers (ie I Vespers of Sunday) in different places, so you have to go to one page for the Magnificat antiphon, another for the collect.

So why does it do that?

I thought this might be a good place to both answer that question, and explain more broadly the different cycles of the calendar that determine what is said at each hour and day.

Why do Saturdays and Sundays after Pentecost have different places in the Diurnal?

Going back to Saturday Vespers, for a moment though, the short answer is that from August, the Scriptural cycle for the first Nocturn of Matins, to which the Magnificat antiphon generally refers, shifts from being dependent on the number of Sundays after Pentecost, to dependent on the calendar month.

The collect though, continues to depend on the number of the Sunday after Pentecost.

As the number of Sundays between Easter and the first Sunday of August differs each year, the Saturday Magnificat antiphons and collects do not always line up.

There can never be less than three Sundays after Pentecost and before August though, so although the Diurnal puts the collects in a separate place from the Second Sunday after Pentecost onwards, other Office books, such as the breviary and the Antiphonale Monasticum, make the split at that point.

All too complex?

Let's go back to first principles!

The cycles in the Office

The key to understanding how the Office works is to appreciate that there are essentially six different cycles at work in the Office, consisting of:

• the hours, each of which have some fixed texts generally said every day at that particular hour;
• the day of the week, which dictates changes to either the psalms and a few other texts (antiphons, responsories), and in some cases the chants used (for example the hymn tune used for Compline changes on Saturdays and Sundays);
• the date - feasts which have fixed dates;
• the month.  There are days and offices that are fixed to particular days of the week in particular calendar months (such as Matins readings for the Office of Our Lady on Saturday, the September Ember Days and Matins reading from August to November); 
• the week and season of the liturgical year, which mostly depends on the date of Easter each year; and 
• 'winter' and  'summer', which dictate the number of readings said at Matins on ferial weekdays (three from November to Easter; one the rest of the year), and which hymns are used at Matins and Lauds (and chant tones at Vespers) are used, with the switch occurring in October. 

Each of these cycles can contribute to what is said each day, with a set of rules dictating which ones take precedence.

In the next post in this series I will start looking at how these cycles work and interact.

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.

St Honoratus of Arles (May 5)

Saint Honorat or Saint Honoré (c. 350 – January 6, 429) was an early Archbishop of Arles, who was also an Abbot of Lérins Abbey.

It is believed that he was born in the north of Gaul and that he belonged to a consular Roman family. Honoratus received an outstanding education. Converted to Christianity with his brother Venantius, he embarked with him from Marseilles about 368, under the guidance of a holy person named Caprasius, to visit the holy places of Palestine and the lauræ of Syria and Egypt. But the death of Venantius, occurring suddenly at Methone, Achaia, prevented the pious travellers from going further.

They returned to Gaul through Italy, and, after having stopped at Rome, Honoratus went on into Provence and, encouraged by Leontius, bishop of Fréjus, took up his abode in the wild Lérins Island today called the Île Saint-Honorat, with the intention of living there in solitude.

Numerous disciples soon gathered around Honoratus, including Lupus of Troyes, Eucherius of Lyon, and Hilary of Arles. Thus was founded the Monastery of Lérins, which has enjoyed so great a celebrity status and which was, during the 5th and 6th centuries, a nursery for illustrious bishops and remarkable ecclesiastical writers. His Rule of Life was chiefly borrowed from that of St. Pachomius. It is believed St. Patrick trained there for his missionary work in Ireland.

St Honoratus's reputation for sanctity throughout the southeastern portion of Gaul was such that in 426 after the assassination of Patroclus, Archbishop of Arles, he was summoned from his solitude to succeed to the government of the diocese, which the Arian and Manichaean heresies had greatly disturbed. He appears to have succeeded in re-establishing order and orthodoxy.

St John Cassian, who had visited his monastery, dedicated to him several of his Conferences.

St Catherine of Siena (April 30)

St Catherine rates only a memorial in the 1963 calendar, a grave injustice in my view for this important doctor of the Church.

In any case, here are the readings for her feast from Matins in the Roman Office from Divinum Officium:

This Katharine was a maiden of Sienna, and was born of godly parents, (in the year 1347.) She took the habit of the Third Order of St Dominick. Her fasts were most severe, and the austerity of her life wonderful. It was discovered that on some occasions she took no food at all from Ash Wednesday till Ascension Day, receiving all needful strength by taking the Holy Communion. She was engaged oftentimes in a wrestling with devils, and was sorely tried by them with divers assaults : she was consumed by fevers, and suffered likewise from other diseases. Great and holy was the name of Katharine, and sick folk, and such as were vexed with evil spirits, were brought to her from all quarters. Through the Name of Christ, she had command over sickness and fever, and forced the foul spirits to leave the bodies of the tormented.

While she dwelt at Pisa, on a certain Lord's Day, after she had received the Living Bread Which came down from heaven, she was in the spirit; and saw the Lord nailed to the Cross advancing towards her. There was a great light round about Him, and five rays of light streaming from the five marks of the Wounds in His Feet, and Hands, and Side, which smote her upon the five corresponding places in her body. When Katharine perceived this vision, she besought the Lord that no marks might become manifest upon her flesh, and straightway the five beams of light changed from the colour of blood into that of gold, and touched in the form of pure light her feet, and hands, and side. At this moment the agony which she felt was so piercing, that she believed that if God had not lessened it, she would have died. Thus the Lord in His great love for her, gave her this great grace, in a new and twofold manner, namely, that she felt all the pain of the wounds, but without there being any bloody marks to meet the gaze of men. This was the account given by the handmaiden of God to her Confessor, Raymund, and it is for this reason that when the godly wishes of the faithful lead them to make pictures of the blessed Katharine, they paint her with golden rays of light proceeding from those five places in her body which correspond to the five places wherein our Lord was wounded by the nails and spear.

While she dwelt at Pisa, on a certain Lord's Day, after she had received the Living Bread Which came down from heaven, she was in the spirit; and saw the Lord nailed to the Cross advancing towards her. There was a great light round about Him, and five rays of light streaming from the five marks of the Wounds in His Feet, and Hands, and Side, which smote her upon the five corresponding places in her body. When Katharine perceived this vision, she besought the Lord that no marks might become manifest upon her flesh, and straightway the five beams of light changed from the colour of blood into that of gold, and touched in the form of pure light her feet, and hands, and side. At this moment the agony which she felt was so piercing, that she believed that if God had not lessened it, she would have died. Thus the Lord in His great love for her, gave her this great grace, in a new and twofold manner, namely, that she felt all the pain of the wounds, but without there being any bloody marks to meet the gaze of men. This was the account given by the handmaiden of God to her Confessor, Raymund, and it is for this reason that when the godly wishes of the faithful lead them to make pictures of the blessed Katharine, they paint her with golden rays of light proceeding from those five places in her body which correspond to the five places wherein our Lord was wounded by the nails and spear.

And if you would, please  say a prayer for me on my name day!