Benedictine Office Ordo FAQs

 I have had a few queries in various forums, around the Ordo for the coming liturgical year, so I thought it might be useful to bring together my answers  here by way of a reminder to get your order in for a copy so it arrives before the new liturgical years starts.

1.  What does the Ordo provide?

For each day of the liturgical year the Ordo sets out the level of day/feast according to the Benedictine 1962 calendar, provides cross-references to the EF and Benedictine Confederation calendar, as well as to older feasts celebrated by the traditional Benedictine monasteries. It also includes cross-references to selected optional Class III feasts, and some specific to individual traditional monasteries.

For each day it includes detailed instructions with page references to the Farnborough editions of the Monastic Diurnal, as well as the Antiphonale Monasticum of 1934.

Here is a sample entry:

Wednesday 8 December – The Immaculate Conception of the Blessed Virgin Mary, Class I [Patronal feast of the USA and Solesmes Congregation]

Matins: Three Nocturns, with invitatory, hymn, antiphons, versicles, readings, responsories and collect of the feast, LR 259/MB [16] ff; psalms and canticles of the Common of the BVM.

Lauds: Festal psalms of Sunday with antiphons, chapter, responsory, hymn, versicle, Benedictus antiphon and collect of the feast, MD [13]/AM 763 ff; commemoration of the Advent day, antiphon, MD 27*/AM 201, versicle, MD 11*/AM 185 and collect (Sunday II), MD 11*/AM 198.

Prime: Antiphon 1 of Lauds, MD [13]/AM 763.

Terce to None: Antiphon, chapter, versicle and collect of the feast, MD [16-7]/AM 766.

2 Vespers: Psalms, antiphons, chapter, responsory, hymn and collect of the feast as for I Vespers, MD [11]/AM 760 ff; versicle and Magnificat antiphon of 2 Vespers, MD [17]/AM 767; commemoration of the Advent day, antiphon, MD 27*/AM 201, versicle, MD 17*/AM 183, and collect (Sunday II), MD 11*/AM 198.

2.  How does this compare to what is provided on the Saints Will Arise blog/emails from it?

This year I plan to provide an abbreviated guide to to the Benedictine office on the blog that assumes you are familiar with the rubrics for Sundays and feasts..

Rather than the full details to variations/necessary supplements to the ferial texts provide above, by way of comparison, for December 8 it will look as follows:

Wed 8 Dec – Im. Conception of the BVM, Cl I 

MD [13] ff; commem. of the feria, MD 27*. 

I also plan to post this monthly rather than weekly, in order to reduce the workload on me! Unfortunately I have fairly intensive family care commitments at the moment that leave me with very little time to devote to other things.  I'd also like to devote what time I have to other tasks (such as putting the how to say the Office notes in book form) and other topics, some of which I hope will ultimately be of interest to readers of the blog. If my family circumstances change, I will review this.

3. How can I learn the rubrics so I can get by with the shorter notes on the blog?

There are detailed notes on how to say the Benedictine Office on the Learn the Benedictine Office blog. You can also cross-check you use of the Diurnal against the monastic office version on the Divinum Officium website.

I plan to revise and update the notes next year, and hopefully add some videos for those who prefer hearing/seeing over reading.

4. Does the Ordo change each year?

Yes.  The Ordo changes each year to give you what dates feasts and Sundays fall on, which varies each year to reflect both the calendar year cycle, and the various liturgical cycles.

Some feasts, such as those of the saints, have fixed dates.  But whether and how they are celebrated is affected by first the calendar year cycle (eg whether the date is a Sunday), and the liturgical cycle (seasons and their days that override feasts).

In addition, the two pivots of the liturgical cycle are the start of Advent and the date of Easter, with the rest of the Sunday cycle flowing from those dates.

There are some other cycles that vary each year as well - how many Sundays there are for the calendar months from August to November for example, which determines the Saturday Magnificat antiphon at Vespers and the first and second Nocturn matins readings during those months on Sunday.

5.  How significant are the changes each year?

There are a few key things that change in the Sunday cycle each year, such as:

• how many days there are of  Advent (since the first Sunday can vary from 27 November to December 3, but always ends on December 23);
• how many Sundays there are after Epiphany, ie before Septuagesima Sunday and the start of the Lent/Easter cycle;
• how many Sundays there are after Pentecost before the calendar month cycle cuts in;
• how many Sundays and what they are for each month from August to November; and
• how many Sundays there are after Pentecost and before the start of Advent, and so how many texts are slotted in from those 'remaining' after Epiphany.

The biggest changes each year, though, relates to 'clashes' between two potential feasts or a feast and Sunday.

Each year, for example, the Sunday cycle normally overrides or otherwise affects whatever feasts would normally be celebrated on that date, so last year's Sundays have to have their proper feasts added back into the Ordo, and account taken of any clashes between days/feasts. 

For this coming year, for example, there are 46 instances of concurrence/occurrence of days and feasts (excluding feasts that occur on Class IV days).

Some of these are pretty simple changes (Memorials that fall on Sundays are simply not observed); most though involve changes such as commemorating one or the other of the days involved, or even transferring a feast.

There are also a few other changes each year, as I review things like the feasts celebrated by the major traditional monasteries, feasts permitted by Cum Sanctissima, and so forth.  

This year I have made one major change, suggesting use of the psalms of the day for the minor hours during the Easter and Pentecost octaves, in line with the practice of some of the traditional monasteries.

6. Where can I ask questions about rubrics/how to say the Office/make suggestions?

There is a Traditional Benedictine Office facebook group for those using the 1962 Office and looking for help on these type of issues (note that it is not a general Benedictine spirituality group).

You can also ask questions through the comments section on the blogs. 

Suggestions on the contents or design of the Ordo or notes on the Saints Will Arise blog, feasts that you think should be considered for inclusion in the Ordo, and corrections can either be sent to me via the comments section of the blog or email.

7. Where can I get a copy of the Ordo?

You can buy a copy of the Ordo in either paperback or ebook form from Lulu - either search their bookshop under Katrina Edwards, or Benedictine Ordo, or click the link on the blog. 

If you are a Catholic monk, nun or monastery, please contact me by email to arrange a copy.

Ordo 2021 - 22

The Ordo for the next liturgical year is now available in PDF and paperback for purchase from Lulu.

A big thanks to David, Matthew, William, Vicki and Brian for their efforts in helping to proofread the text.

If you do find errors I haven't picked up though, please do let me know.

On the Extraordinary Form Mass, the Benedictine Office, and enduring hardship

We woke up today to the purported abrogation of the right to freely say (for priests) or attend the Traditional Latin Mass, the ending of the rights clarified by Summorum Pontificum and Universae Ecclesiae.

Does it apply to the Office?

For what it is worth though, the new Motu proprio, Traditionis Custodes, does not explicitly refer to the Office, and so it can be argued I think, that, consistent with the canonical principle that restrictions should be read narrowly, permissions broadly, these changes do not apply to the Divine Office.

But even if it does, for those who use the Benedictine office, my understanding is that the 1962 books remain the only actually approved official books of the Benedictine order. The 1975 Thesaurus and Offices developed from it by individual communities are based on the ad experimendum permissions granted to religious orders post Vatican II. So there is no official Benedictine Office of Pope Paul VI...

This means, I would suggest, that monasteries can continue to say the traditional Benedictine Office, and so too can oblates.

Assuming I am correct , that will be cold comfort if we are then denied access to the Traditional Mass that is so integrally linked with the Office.

What possible justification can there be for this action?

It is hard to understand what possible justification this attempted suppression of the Traditional Latin Mass (EF) could have.

In my own diocese, as in many, the Traditional Mass community is the most vibrant parish in the diocese, with the youngest demographic, and a wide range of charitable, catechetical and social activities.  

In my country (Australia) it is our two traditional monasteries that are attracting young people to test their vocations, while older monasteries with an ageing population of monks and nuns are either struggling to survive or actively winding down and turning over their apostolates to lay people.

So is the aim to see the collapse of Catholic practice altogether?

And how can there be an issue with 'church unity' around having different forms of the Mass in use?  

The Mass of Paul VI, after all, provides for multiple options, and is said in many languages; and what about the Eastern Rite churches, such as Maronite, Melkite, Ukrainian, Chaldean and Syro-Malabar?  Or will these too, next be required to say the mass only in English or perhaps Italian, and in the form of the Missal of Paul VI?

As for the claim that Traditional Mass attendees might reject the Second Vatican Council, again I call bullshit.  Many do of course legitimately debate the level of authority it has and even its relevance some fifty years on: it was after all, proclaimed to be a pastoral council, and the last decades have seen the world transformed.  But that is hardly a ground for suppressing a legitimate form of the Mass that has nourished so many saints down the ages!

On the face of it this legislation marks one last deaththrow of that ageing generation of 60s clericalists trying desperately in cement in a destructive cult that has done so much to harm the Church.

Practical problems

But regardless of its claimed rationale, the Motu Proprio does not seem to be very tightly drafted and it has some serious practical problems.  

If a bishop were to deign to give permission for the Extraordinary Form Mass to be said, for example, apparently it can't be done in a parish church.  

So just where is it to be said?!  

In some places I suppose cathedrals, monasteries and shrines may be an option, but are the rest of us to be banished to house Masses?  

Could that in itself not have perverse outcomes, diametrically opposed to what is surely intended!

And in other places, where bishops are not generous, this move will surely drive some into open schism.

Perhaps it is time. 

I for one am sick of going, as I occasionally or even regularly have had to do in the past, to a local Novus Ordo parish (since any Mass is better than none and for health and other reasons can't always get across to the other side of town for the TLM) and being shocked at the outright heretical things preached in sermons, and the liturgical abuses that continue to be perpetrated, often, it seems at the direct direction of the diocesan authorities.

In the early centuries of the Church, Catholics refused to attend Arian parishes, perhaps we should too?

The call to obedience?

I think we all need to think and pray through this, and let some time pass before we decide decisively how to react.

But as followers of St Benedict, I would suggest that our first instinct should still be to obedience, even  - perhaps especially - if it brings with it hardship and suffering.  

St Benedict's instructions on humility, after all, urge us to meet obedience even when we face difficulties and contradictions, and even injustice.  He tells us to hold to obedience, and neither tire or run away but endure all things, however contrary.

Rather than being dejected, we should be pleased that God is putting us to the test, for it he who fights and endures who will reap the reward.  As St Ambrose puts it in his commentary on Psalm 118:

"Victory is the ornament not of soft and pleasure-loving people, but of those who are toughened by hard toil and diligent exercise...[he who]  accepts sufferings for sins.  He is neither overcome by weariness nor broken by fear.  He does not faint from labour.  He is not ungrateful nor is he downhearted."

Let us remember those years St Benedict spent in the wilderness of Subiaco, not even knowing, until God sent a priest to him, that it was Easter Sunday: with the aid of our patron saint we can ensure.

But we must pray hard and work for this appalling legislation to be ignored by our bishops, and quickly overturned.

Using an Ordo Pt 4 - Class I&II feasts

Continuing my series on using an Ordo (and reducing your reliance on them!), today Class  I&II feasts.

 Class I vs Class II: 1 Vespers

 Class I&II feasts are essentially celebrated exactly the same way in the Office.

While the difference in level affects things when there are two competing days (such as Sundays) involved, the only real distinction between them in terms of the how the Office is celebrated is that Class I feasts have a ‘1 Vespers’ in the 1962 rubrics, whereas Class II feasts do not.

And even that distinction is blurred in many of the traditional monasteries, since several do celebrate 1 Vespers for Class II feasts!

 Finding the texts

In essence, if a feast is Class I or II:

·       it will have antiphons for the psalms and canticles, as well as special texts for the chapter, responsory, versicle etc (either specific to the feast or taken from the relevant Common); and

·       it will normally have festal psalms at Matins, Lauds and Vespers. 

In terms of the antiphons to use, the Rule is, if a particular Class I or II feast does not have a set of antiphons for the psalms specific to it set out in the ‘sanctorale’ section of your Office book, you use those in the relevant Common (ie martyr, confessor, virgin, etc). 

Antiphon number four in the set is usually only used at Lauds (for the canticle). 

At Prime, the first antiphon of Lauds is used; at Terce the second; at Sext the third; and at None the fifth. 

A few feasts and days do have separate sets of antiphons for the day hours and/or Vespers, but normally Vespers uses antiphons, 1, 2, 3 and 5 of Lauds. 

December feasts 

There are two feasts in December that illustrate the two possibilities.  

The feast of the Immaculate Conception, on December 8, for example, mostly has its own specific texts, including antiphons for the psalms at all hours, as my Ordo sets out: 

Tuesday 8 December – The Immaculate Conception of the Blessed Virgin Mary, Class I [Patronal feast of the USA and Solesmes Congregation] 

Matins: Three Nocturns, with invitatory, hymn, antiphons, versicles, readings, responsories and collect of the feast, LR 259/MB [16] ff; psalms and canticles of the Common of the BVM. 

Lauds: Festal psalms of Sunday with antiphons, chapter, responsory, hymn, versicle, Benedictus antiphon and collect of the feast, MD [13]/AM 763 ff; commemoration of the Advent day, antiphon, MD 27*/AM 200, versicle, MD 11*/AM 185 and collect (Sunday II), MD 11*/AM 198. 

Prime: Antiphon 1 of Lauds, MD [13]/AM 763. 

Terce to None: Antiphon [2, 3 and 5 respectively], chapter, versicle and collect of the feast, MD [16-7]/AM 766. 

Vespers: Psalms, antiphons, chapter, responsory, hymn and collect of the feast as for 1 Vespers, MD [11]/AM 760 ff; versicle and Magnificat antiphon of 2 Vespers, MD [17]/AM 767; commemoration of the Advent day, antiphon, MD 27*/AM 200, versicle, MD 17*/AM 183, and collect (Sunday II), MD 11*/AM 198. 

The Le Barroux and Divinum Officium Ordos simply tell you the Class of the feast by contrast. 

The other feast is St Thomas, on December 21, which mostly just uses the Common of Apostles: 

Monday 21 December – St Thomas, Class II 

Matins: Three Nocturns, all of the Common of apostles (LR 134/MB 5* ff) except for the readings for Nocturns II&III, Gospel and collect, of the feast. 

Lauds: Festal psalms; antiphons, chapter, responsory, hymn and versicle of the Common of apostles, MD (9)/AM 622 ff; Benedictus antiphon and collect of the feast, MD [22-3]/AM 774; commemoration of the Advent day, antiphon (Nolite timere), MD 43*/AM 219, versicle, MD 11*/AM 185; and collect, MD 47*/AM 228. 

Prime: Antiphon 1 of Lauds of the Common, MD (9)/AM 622. 

Terce to None: Antiphon [2,3 and 5 respectively], chapter and versicle of the Common, MD (11)/AM 625 ff; collect of the feast, MD [23]/AM 774. 

Vespers: Psalms, antiphons, chapter, responsory, hymn and versicle of the Common of apostles, MD (13)/AM 626 ff; Magnificat antiphon and collect of the feast, MD [22-3]/AM 774; commemoration of the Advent day, antiphon, O Oriens, MD 36*/AM 210, versicle, MD 17*/AM 183, and collect, MD 47*/AM 228. 

Questions of precedence 

Another thing to keep in mind is that if a feast or day is Class I:

·       it normally displaces all other feasts or commemorations that would have normally occurred on that day - the key exception being Advent and Lent days, which are still commemorated;

·       the feast starts from 1 Vespers the night before. 

Where a Class I or II feast occurs on a Saturday, if the Sunday is Class II, Vespers will be of the feast, with a commemoration of the Sunday. 

Summary table

 And to finish off this set of notes, here is an updated summary table of everything I have covered so far. 

Day of the week	Level of day	Effect
Sundays (Dominica)	Class I or II only	Start at 1 Vespers of Saturday
	Class I	Antiphons and other texts displace normal Sunday
	Class II	(At least) Canticle antiphons and collect of the Sunday
Weekdays (Feria II-VI, Sabbato)	Can be Class IV – Class I
Monday to Friday (aka feria II-VI)	Class IV	‘Ferial’ or ordinary psalms and texts of season with collect of the liturgical week
Saturday (Sabbato)	Class IV	Office of Our Lady on Saturday (Matins to None)
Monday to Saturday	Class IV + Memorial	Make a commemoration at Lauds
Monday to Saturday	Class III feast	At Matins, Invitatory, hymn, reading, responsory, chapter, versicle and collect of the feast (or from the Common
	With its own antiphons	Festal psalms and antiphons with propers of the feast at Lauds and Vespers; antiphon of the feast at Prime; antiphon, chapter, versicle and collect of the feast at Terce to None.
	Without its own antiphons	Ferial antiphons and psalms at Lauds and Vespers, rest of the feast. Antiphon (of the Common) at Prime. Antiphon, chapter, vesicle and collect at Terce to None.
	If falls on a Saturday, or a Class I feast the next day:	No Vespers.
	Class II	Matins to Vespers, with antiphons and other proper texts for the feast and/or Common.
	Class I	As for Class II feasts but has 1 Vespers

 Tomorrow, I will start looking more specifically at Advent.

Using an Ordo Part 3 - Days vs feasts

 

In the last post in this series I looked at the impact of the level of the day on the Office for Sundays and Class IV days.  Today I want to move on to Class III days and feasts. 

Higher level days 

And this seems a good point to note a key distinction, between Class I, II and III ‘days’ of various kinds, and feasts. 

Higher level ‘days’ (as opposed to feasts) basically take two forms.  

First they can mark the fact that a day is part of a special season of the year, such as Advent and Lent, with special seasonal and daily texts associated with it.  During the first part of Advent, for example, weekdays are ‘Class III’, and have antiphons of the Advent week at Prime to None, and their own canticle antiphons for each day.  In the second, more intense part of Advent, the days are Class II, and have a complex mix of texts for the days of the week, date and Advent day. 

The other type of higher level day - things like Vigils, days in the Christmas Octave, Ash Wednesday, and Ember Days - are more eccentric in the way they are marked, so you need to be careful to consult the rubrics in your Diurnal or other book on them. 

Feasts, by contrast, have more set patterns that you can learn and remember. 

Class III feasts – and Advent days 

Consider for example, a Class III feast, of which we had St Clement this week: 

Monday 23 November – St Clement, Class III; St Felicitas, Memorial 

Divinum Officium provides a little more information, on the type of saint, which can be important if you need to draw on the texts of the relevant Common: 

S. Clementis I Papæ et Martyris III. classis 

And the Le Barroux Ordo gives the same information, as usual in more abbreviated form: 

FII 23 S. Clementis I Pp. M. 3cl….Cm. S. Felicitatis M. 

For most Class III feasts:

·       At Matins, the invitatory antiphon, hymn, chapter and versicle are either specific to the feast or taken from the Common; at least one reading and responsory, as well as the collect, will be of the feast;

·       At Lauds and Vespers, the psalms an antiphons are of the day of the week; the chapter, responsory, hymn, versicle, canticle antiphons and collect will be of the feast (or from the relevant Common);

·       At Prime to None the antiphon will be of the feast or from the Common;

·       At Terce to None, the chapter, versicle and collect are of the feast (or taken from the Common).

Advent weekdays basically follow this pattern as well, with antiphons each week (taken from Sunday Lauds) at Prime to None, but the default antiphons at Lauds and Vespers.

There is, however, one exception to the ‘psalms and antiphons of the day of the week’ rule at Lauds and Vespers, namely, where a feast has a specific set of antiphons set out in the sanctorale.  

St Clement is one of the exceptions! 

Using an Ordo Part 2 - Levels of days

In the previous post in this series on interpreting Ordos, I looked primarily at the importance of the liturgical week.  Today I want to move onto the level, or 'Class' of the day, since this determines whether or not you will be saying the ‘default’ or ferial Office, or will need to look for extra texts to supplement the psalter.

 Sundays (=Dominica/Dom)

 Sundays, for example, in the 1962 rubrics, are always either Class I or Class II. 

If the Sunday is Class II, you will normally only need the collect and canticle antiphons of the relevant week. 

If it is Class I however, there will generally be specific antiphons for the psalms, and other texts that displace the ones for the chapter, hymn, versicle and so forth that are used throughout the year or within a particular season. 

This Sunday, for example, is Class II, so just uses the normal Sunday texts at the day hours:

Sunday 22 November– Twenty-fifth and last Sunday after Pentecost/Fifth Sunday of November, Class II

 Next Sunday, however, is the First Sunday of Advent, which is Class I, and so has special texts for all of the hours, set out in the temporale section of your Office book: 

Sunday 29 November – First Sunday of Advent, Class I

 Or:

 Dominica I Adventus    I. classis (Divinum Officium)

 Or

 Dom. 29 I Adventus I cl (Le Barroux)

 Weekdays

 Weekdays can in principle be anything from Class four (IV), the lowest rank, to Class One (I).

 Class IV days: Monday to Friday (aka feria II-VI)

 If a day is Class IV, such as this Friday, it uses the normal default texts for the time of year and day: 

Friday 27 November – Class IV

= Feria Sexta infra Hebd XXIV post Octavam Pentecostes V. Novembris    IV. Classis (DO)

=FVI 27 ■ de ea 4cl. (LeB)

 So you would simply use the psalter section of your Office book, plus the relevant collect for the week.

 Class IV Saturdays (Sabbato): Office of Our Lady

If a Saturday is labelled Class IV, as is this coming Saturday, the Office of Our Lady on Saturday is used from Matins to None instead of some of the standard Saturday texts in the psalter: 

Saturday 28 November – Class IV; Saturday of Our Lady

Sanctae Mariae Sabbato    IV. Classis (DO)

Sab. 28 de B.M.V. 4cl (LE B)

 The relevant texts are found near the end of the Commons in most Office books. The Office of Our Lady has a few variants for the period after Christmas, and in Eastertide, but otherwise stays the same throughout the year, with the exception of the reading at Matins.

 Note that prior to 1962, the Office of Our Lady had 1 Vespers (said on Friday night) and some monasteries still retain this custom. 

Memorials

 If a day is Class IV with a Memorial, the key addition is that a ‘commemoration’ (canticle antiphon, versicle, collect, in that order after the collect of the day) is made at Lauds only.

 So this Tuesday for example, is described in my Ordo as:

 Tuesday 24 November – Class IV; SS John of the Cross and Chrysogonus, memorials

 My own Ordo gives you the relevant page number (‘for the commemorations at Lauds, MD [382-3]/AM 1148-9’), but it is easy to find in the Diurnal at least under the correct date in the Sanctoral section.

 Divinum Officium tells you to make the commemoration at Lauds:

Feria Tertia infra Hebd XXIV post Octavam Pentecostes V. Novembris    IV. Classis. Commemoratio ad Laudes tantum: S. Joannis a Cruce Confessoris et Ecclesiæ Doctoris

 And the Le Barroux Ordo also includes an additional commemoration specific to their calendar (ie not in the General Calendar of the Order):

 FIII 24 de ea 4cl

Cm. S. Ioannis a Cruce…dein cm. S. Chrysogoni…

As Le Barroux includes quite a few extra feasts in their calendar, you need to keep an eye out for these, as they may not appear in your Office book.

Summary

Day of the week	Level of day	Effect
Sundays (Dominica)	Class I or II only	Start at 1 Vespers of Saturday
	Class I	Antiphons and other texts displace normal Sunday
	Class II	(At least) Canticle antiphons and collect of the Sunday
Weekdays (Feria II-VI, Sabbato)	Can be Class IV - I
Monday to Friday (aka feria II-VI)	Class IV	‘Ferial’ or ordinary psalms and texts of season with collect of the liturgical week
Saturday (Sabbato)	Class IV	Office of Our Lady on Saturday (Matins to None)
Monday to Saturday	Class IV + Memorial	Make a commemoration at Lauds

 More tomorrow, on the various levels of days and feasts.

Using an Ordo effectively - and how to do without one! Part I: The liturgical week and Sundays

 A few weeks ago I posted on reasons for using an Ordo, and this week I want to continue with some notes on how to use one more effectively, and ultimately how to be less reliant on one, with a particular focus on getting ready for Advent. 

In these notes I’m going to refer mainly to my own, the Le Barroux, and Divinum Officium Ordos. 

The week of the liturgical year 

The first key piece of information you need each week is which Sunday or week of the liturgical year it is, since most of the time this determines the default collect to use at the hours other than at Prime and Compline, as well as whether there are any seasonal texts that displace those normally used in the psalter. 

For this week, for example, my own Ordo tells you that this is the twenty-fifth week after Pentecost – so we are in time throughout the year, or time after Pentecost: 

Sunday 22 November– Twenty-fifth and last Sunday after Pentecost/Fifth Sunday of November, Class II

 Divinum Officium separates out the ‘temporale’ and ‘sanctorale’ cycles, and gives the same information, but in Latin.  The key difference is that where I've given the actual number of the Sunday this particular year, Divinum Officium gives you the number of the relevant Sunday texts (viz what the Diurnal labels as the 24th and last Sunday of the year). For 22 November, the entry is: 

Dominica XXIV et Ultima Post Pentecosten V. Novembris II. Classis 

The Le Barroux Ordo gives you essentially the same information in a more abbreviated form: 

Dom. 22 XXV & ultima post Pent. 5 nov. 2cl. 

From this, you can then look up the ‘temporale’ section of your Office book to find the collect you will need on most days, which in the Diurnal is at page 487* (MD 487*). 

Next week, though, the Sunday will be the first of Advent, so you will also need to look for the antiphons and other texts specific to that season. 

For Saturday Vespers and Sunday Lauds and Vespers. 

For Saturday Vespers and Sundays you also need to find the correct canticle antiphons. 

For most of the year, these have the same label as the relevant Sunday of the liturgical year. So from next week, with Advent, the canticles and other texts of Saturday Vespers can be found right at the beginning of the Diurnal, immediately followed by the texts for the Sunday. 

August to November

From August to November, however, the Magnificat antiphon for Saturday Vespers, as well as the Matins readings, are of the relevant week of the calendar month - in the example above for this week, the fifth week of November:

Sunday 22 November– Twenty-fifth and last Sunday after Pentecost/Fifth Sunday of November, Class II

 Dominica XXIV et Ultima Post Pentecosten V. Novembris II. Classis (Divinum Officium)

Dom. 22 XXV & ultima post Pent. 5 nov. 2cl. (Le Barroux)

And because the number of weeks this affects changes each year, most office books put some or all of the Saturday Magnificat antiphons for time after Pentecost in a separate section of the ‘temporale’ to the Sunday cycle. 

My own Ordo gives you the relevant page numbers (so for this week’s Saturday Vespers, MD 461*.

The Le Barroux Ordo just says ‘Vesp. De Dom. Seq‘ (‘Vespers of the following Sunday’), leaving you to find it for yourself. 

It is worth keeping in mind that in the period August to November, the relevant ‘calendar’ week may not correspond with the actual week of the month – under the 1962 rules, for example, there is never a second week of November (!).  

So you do either need to consult an Ordo on this, or sit down and read the rubrics!

More anon.