The conversion of St Paul and the de psalmiis responsories

Source: Gregobase/Dominique Crocu

Today is the feast of the conversion of St Paul, and it is part of a strong Pauline focus in the Office in January, as the Pauline Epistles are read at Matins each day in this period.

In honour of this, I want to provide a brief note today, by way of the first of a series of posts on the 'de psalmiis' Matins responsories, partly in response to two recent blog posts on this topic.

The Matins responsories

The Matins responsories are a huge, rich repertoire of chants (by the end of the middle ages there were more than 1500 of them, and there are also quite a few polyphonic settings of them), traditionally sung after each of the readings in the Night Office (and occasionally at Vespers).  The responsories provide both a space to meditate on the readings (or feast or season); and act as something of an aid to interpreting and assimilating them. 

In the centuries since Trent, though, a few special times of the year aside, they have generally been said rather than sung, and their texts and chants have been of more interest to liturgists than to those interested in the ways text and music interact to provide theological and spiritual content.

That is slowly changing though, and projects are currently underway, both to build on the pioneering work of Peter Sandhofe's 2002 Nocturnale Romanum, through the Nocturnale Romanum Project, and the work of the Monastery of Brignoles to develop an equivalent set of books for the monastic Office.

The history and spirituality of the responsories

Despite this, however, the primary focus on them, not least in the latest two posts on the subject, continues to be as indirect evidence for assorted historical claims regarding the development of the Office.

The first post, on the  Esprit de la Liturgie website, is by Matthias von Pikkendorff, entitled Les répons psalmiques du temps après l’Épiphanie. It includes some useful notes on the chant of the first of the set, Domine ne in ira tua, but its prime focus is on the responsories as evidence for the claimed shape of the early Roman Office.

The second post, by Gregory diPippo on the New Liturgical Movement Blog has a similar thrust, focusing on three of the set included in the monastic, but not the post-Trent Roman Office.  

The de psalmiis responsories and the early Roman Office

In essence, both build on and/or repeat past claims that it is 'self-evident' that the psalm based responsories used in the weeks after the Epiphany represent a proto-responsory set in place by the late fifth century, but gradually displaced by the 'historia' sets based on other books of the Bible, and preserved in their current order out of respect to their antiquity.  

I will come back, in this series, to the reasons for rejecting this hypothesis but it is worth noting upfront I think, that there is virtually no evidence to even suggest that there actually was such a thing as Roman secular Matins (or that there was a single monastic office universally used) in Rome prior to St Benedict's time.  Matins, after all, was predominantly a monastic domain, and seems only to have been imposed on the Roman clergy, at least as a daily obligation, in the mid-sixth century, after St Benedict's time. 

The 'monastic responsories'?

Mr diPippo's post effectively supplements that of Mr von Pikkendorff  by attempting to explain the reasons for the inclusion of a responsory in the Sunday set that clearly fits the monastic rather than the Roman ordering of Matins, as well as one that is not Scripturally based at all.  In particular it proposes that three responsories were added to the Benedictine Office to make up the necessary number of responsories (since the Roman Office used only nine responsories on Sundays whereas the Benedictine has twelve) when the Benedictines adopted the Roman Office's reading and responsory cycle.

There are, however, several problems with this theory. 

First, the three responsories in question appear just as often (indeed slightly more frequently) in medieval manuscripts based around the secular 'cathedral' cursus as they do in monastic ones.  

Secondly, these are only three of many variant sets of responsories used in the Office prior to the post-Trent breviaries.  Indeed the 'Old Roman' manuscripts contain several not used in the modern Office, while the key monastic Hartker manuscript contains no less than 14 for Sunday, and six to choose from for Monday.

Thirdly, musicological analysis of one of the chants cited by Mr diPippo, Peccata mea has found that it shares the musical features of the other 'core' responsories of the set.

An alternative theory

In the light of all this, I want to put forward an alternative, in my view more plausible explanation for this set of responsories, namely that while the responsories themselves may be relatively ancient, perhaps dating from the fifth century, the selection and ordering of them found in the surviving antiphoners from the ninth century onwards is not, but rather reflects a reform of the Matins reading cycle that occurred in the eighth century.

Originally, it should be noted, there was a much stronger Pauline focus in the monastic office (and almost certainly in the early Roman one as well)  Although the pre 1962 Roman Office (and 1960 Benedictine Office) uses homilies based on the Gospel of the day in the Third Nocturn of Matins on Sundays, St Benedict actually prescribed readings from the New Testament for this Nocturn.

And two of the earliest of the 'ordines Romani' (Ordos XIV and XVI), dating from the seventh century but almost certainly reflecting earlier practice, are consistent with this, saying that the Pauline Epistles were read throughout the year.  

Moreover the second of these Ordines explicitly says that the de psalmiis responsories were also used throughout the year.  

Could it be that they were actually used specifically in conjunction with the Pauline epistles?  There are good reasons for thinking so.

One of those reasons is that one of the versions of the oldest record of the Matins reading cycle we are familiar with, dating from the eighth century, actually specifies that St Augustine's Enarrations on the psalms were to be read in conjunction with the Epistles.

Now it might be thought that St Augustine's commentaries on the psalms were an obvious choice if the reason for the use of the psalm-based responsories was to reflect their dual character in the early Office as both readings and prayers.  But there is, I think another reason for this choice as well, in the heavy Pauline content of this set of commentaries.

St Augustine's Enarrations and the Pauline epistles  

Although St Augustine's Enerrations are based around particular psalm numbers, they were evidently given on occasions when the Epistles were also read, as St Augustine frequently makes reference to this.  

And independently of this, his explanations are rich in references to 'the Apostle'.  

When he explains the meaning of the psalms, quotations from the Epistles often far outnumber St Augustine's citations from other New or Old Testament books.

He also frequently uses incidents from St Paul's life to explain the meanings of the psalms.

And it turns out that these references to the life and works of St Paul are disproportionately concentrated in the commentaries on the particular psalms used in this responsory set.

The Peccata mea responsory and the conversion of St Paul

And as it happens, one of the responsories highlighted by Mr diPippo is something of a case in point. 

Here is the text of the responsory as it appears in the current Benedictine Office for reference purposes:

R. Peccáta / mea Dómine sicut sagíttae infíxa sunt in me, † sed ántequam vúlnera génerent in me * Sana me Dómine medicaménto poeniténtiae, Deus. V. Quóniam iniquitátem meam cognósco, † et delíctum meum contra me est semper, qui tibi soli peccávi. R. Sana me Dómine medicaménto poeniténtiae, Deus.

R. My sins, O Lord, are fixed in me, like arrows, but before they caused wounds in me, * Heal me, O God, with the medicine of repentance. V. For I know my iniquity, * and my sin is always before me. R. Heal me, O God, with the medicine of repentance.

The first point to note is that the the 'respond' section is mostly adapted from various verses of Psalm 37, the third penitential psalm (the whole set of Epiphanytide responsories has a strong penitential flavour, something I plan to come back to).  This kind of adaptation process is very common in responsories, including in this set.

The 'verse' (from Psalm 50) is actually not from the Gallican or Romanum, but the Vetus psalter, which might normally be taken as indicating either antiquity, rather than it being a late composition, or perhaps a non-Roman or Gallic origin (there are several distinct 'dialects' of responsories that have been identified, including Beneventan, Ambrosian, Old Hipanic and Gallican). 

In this case, though, I'd suggest that it has probably been taken straight from St Augustine's commentaries on the psalm, since the particular verses of Psalm 37 used in the respond very much echo the emphasis of St Augustine's commentary on both that psalm, as well as that on Psalm 50.

Both, moreover, contain explicit references to St Paul's conversion on the road to Damascus.  On Psalm 37, for example, he says:

Why should He not say, from the face of my sins, who said to Saul, Saul, Saul, why do you persecute Me, who, however, being in Heaven, now suffered from no persecutors? 

And on Psalm 50 he makes a major play on the identity between the names of David's persecutor (King Saul), and St Paul's name before his conversion, working up to a quote from the reading used for today's feast, Acts 9.  His commentary also links neatly to the second half of the respond text, with its references to the healing medicine of repentance:

...You shall be sprinkled with hyssop, the humility of Christ shall cleanse you. Despise not the herb, attend to the efficacy of the medicine. Something further I will say, which we are wont to hear from physicians, or to experience in sick persons. Hyssop, they say, is proper for purging the lungs. In the lung is wont to be noted pride: for there is inflation, there breathing. It was said of Saul the persecutor as of Saul the proud, that he was going to bind Christians, breathing slaughter: (Acts 9:1) he was breathing out slaughter, breathing out blood, his lung not yet cleansed. Hear also in this place one humbled, because with hyssop purged: You shall wash me, that is, shall cleanse me: and above snow I shall be whitened. Although, he says, your sins shall have been like scarlet, like snow I will whiten. Out of such men Christ does present to Himself a vesture without spot and wrinkle.  Further, His vesture on the mount, which shone forth like whitened snow, signified the Church cleansed from every spot of sin.

You can find three polyphonic settings of this responsory in Mr diPippo's post over at NLM, and you can find the next part in this series here..

Advent in the Office

This is my annual reminder that Advent is the most complicated season for the Office, so you need to keep your wits about you!

Advent falls into two parts - the days up to and including December 16, and the final week of the season.

For the first part of the season, remember to keep a ribbon on the relevant parts for each hour of the day of 'the Ordinary of Advent' (front of the Diurnal), since these displace the normal texts set out in the psalter section of the book.

Key things to remember:

• Sundays in Advent (from 1 Vespers on Saturday) have proper antiphons at all hours;
• the Sunday antiphons are then used throughout the week at Prime to None;
• there are special Benedictus and Magnificat antiphons for each day of the Advent week;
• the default collect is of the Sunday as usual; and
• on feast days (such as for St Ambrose), a commemoration of Advent, consisting of the canticle antiphon (of the Advent day), versicle (of the season) and collect of the Advent week (in that order), is normally made at both Lauds and Vespers.

The Immaculate Conception

Another key point to note is that this year the feast of the Immaculate Conception falls on a Sunday, and, due to a special rubric just for this feast, displaces the Second Sunday of Advent (which is marked only by a commemoration at Lauds and Vespers). 

The Ordo

And just a reminder that if you are struggling, consider buying a copy of the Ordo - the summary version is on the blog, but the full version provides much more detailed instructions.

Ordo for 2025

This to let you know that the Ordo for the 2024-25 liturgical year (ie starting from the First Sunday of Advent, which this year is 1 December) is now available from Lulu.

As usual, the Ordo is available in paperback and ebook (PDF) formats.

About the Ordo

The Ordo basically provides detailed notes and page references to enable you to say the Benedictine Office with confidence using the (St Michael's) Monastic Diurnal (MD), Antiphonale Monasticum (AM) and (Le Barroux) Nocturnale Monasticum (NM). 

It follows the 1960 rubrics and calendar (as published in the monastic breviary of 1963), but includes notes on earlier feasts and rubrics, particularly where these are employed by one or more of the monasteries still using the traditional Office and calendar.

The book includes quick reference guides giving the default pages in the Diurnal for each of the day hours; rubrical notes on the seasons; and notes for each day of the liturgical year.  It includes cross-references to the Roman Extraordinary Form calendar, as well as to feasts particular to selected countries and regions.

For the week of  12 October 2025, for example, the daily notes look like this: 

Sunday 12 October – Eighteenth Sunday after Pentecost/Second Sunday of October, Class II [Previously: Third Sunday of October]

 Matins: All as in the psalter with responsories and Nocturn I & II readings of the Second Sunday of October, NM 548 ff; Nocturn III readings, Gospel and collect of the Eighteenth Sunday after Pentecost, NM 615-6.

 Lauds to Vespers: All as for Sunday in the psalter with canticle antiphons and collect, MD 477*/AM 609-10.

 Monday 13 October – Class IV [**In some places/EF: St Edward, Class III]

 All as in the psalter for throughout the year with collect, MD 477*/AM 610.

 Tuesday 14 October – Class IV; St Callistus, Memorial [EF: Class III]

 All as in the psalter with collect, MD 477*/AM 610; for the commemoration at Lauds, MD [314]/AM 1085.

 Wednesday 15 October – St Teresa, Class III

 Matins: Two nocturns with invitatory antiphon of a Virgin, LH 45; one reading of the feast; responsory, chapter, versicle and collect of the feast, NM 1144-5.

 Lauds: Chapter, responsory, hymn, versicle, Benedictus antiphon and collect for the feast, MD [315]/AM 1086 ff.

 Prime: Antiphon 1 of Lauds of the Common of a Virgin, MD (90)/AM, 678.

 Terce to None: Antiphon, chapter and versicle of the Common of a Virgin, MD (94)/AM 681 ff; collect of the feast, MD [316]/AM 1086.

 Vespers: Chapter, responsory, versicle and Magnificat antiphon of the Common of a Virgin, MD (96)/AM 682-3; hymn and collect of the feast, MD [315]/AM 1086 ff.

Thursday 16 October – Class IV [**In some places, St Gall. EF: St Hedwig, Class III. Canada: St Marguerite d’Youville, Class III]

 All as in the psalter with collect, MD 477*/AM 610. 

Friday 17 October – Class IV [EF: St Margaret Mary Alacoque, Class III; Le Barroux: Class II; Gower: Memorial]

 All as in the psalter with collect, MD 477*/AM 610.

 In some monasteries: 1 Vespers of St Luke: All as in the Common of Apostles, MD (2) ff with collect of the feast, MD [317-8].

 Saturday 18 October – St Luke, Evangelist, Class II

 Matins: Three nocturns, all of the Common of Apostles, LR 134 ff, except for the readings (Nocturn I, Common of an Evangelist; Nocturns II & III, of the feast), Gospel and collect, NM 1149-50.

 Lauds: Festal psalms with antiphons, chapter, responsory, hymn, versicle and Benedictus antiphon of the Common of Apostles, MD (9)/AM 622 ff; collect of the feast, MD [317-8]/AM 1087.

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

 Terce to None: Antiphon, chapter and versicle of the Common, MD (11)/AM 625 ff; collect of the feast, MD [317-8]/AM 1087.

 2 Vespers: Festal psalms with antiphons, chapter, responsory, hymn, versicle and Magnificat antiphon of the Common of Apostles, MD (13)/AM 626 ff; collect of the feast, MD [317-8]/AM 1087; commemoration of the Fourth Sunday of October/Nineteenth Sunday after Pentecost, Magnificat antiphon and versicle, MD 458-9*/AM 589; collect, MD 478*/AM 611.

Pocket summary edition

Some years ago someone asked if I could produce a pocket version of the Ordo, that would fit neatly with the size of the Diurnal.  Accordingly, this year I've produced a summary version of the Ordo as a trial to assess demand!

Note that it does not provide any rubrical notes, cross-references to other calendars or other support material: it essentially assumes that the reader is very familiar with the Benedictine Office, and can work things out from the basic references to pages in the Diurnal.

Here is what the same week in 2025 looks like in the pocket version:   

Eighteenth week after Pentecost/Second week of October. 

Ordinary of time throughout the year (in the psalter section), default collect, MD 477*.

Sunday 12 October – Eighteenth Sunday after Pentecost/2nd Sunday of October, Class II, MD 477*. 

Monday 13 October – Class IV. 

Tuesday 14 October – Class IV; com of St Callistus at Lauds, MD [314]. 

Wednesday 15 October – St Teresa, Class III, MD [315] ff. 

Thursday 16 October – Class IV. 

Friday 17 October – Class IV. 

Saturday 18 October – St Luke, Class II, MD [317-8].  At 2 Vespers, com of the 4^th Sunday of October/19^th after Pentecost antiphon, MD 458-9* & 478*.

Blog calendar

As usual, I've posted a brief version of the ordo on the pages of the blog, accessible from the top bar.  Each month's entry is essentially identical to the summary (pocket) version of the Ordo, with the addition of rubrical notes for the liturgical seasons taken from the full version of the Ordo. 

Errors and omissions....

Please do let me know if you find any errors, so I can correct them, at the very least for future editions, or if you have suggestions on formatting and content.

And if you are a catholic religious or priest, please contact me by email if you would like a copy of the PDF version. 

New to the Benedictine Office?

I have had a few queries lately from people seeking help to learn the Benedictine Office, so I thought it might be timely to provide a few pointers for those who have just acquired the Monastic Diurnal, and are new to the Office.

Getting started

The first key message is - don't rush things.

There is a learning curve to saying the Office, and since this is the liturgy of the Church, getting it right matters.

So take the time needed to become familiar with the book and the way it works, and then the structure.

If you are new to the Office, or new to the Benedictine Office, start with this post about the Benedictine Office. 

Then you need to be able to find your way around the Monastic Diurnal.

Once you can find your way around the book, have a look at this post on what changes and what doesn't in the Office, so you can get a feel for when you will need the various sections of the book.

Take it slowly - start with Compline!

Secondly, don't try and say all of the 'hours' that make up the day Office immediately - start slowly and build up.

The best starting point is actually Compline, said in the evening, before bed.

The key advantage of Compline is that it is more or less the same every night, so easy to learn, and there are only a few choices of texts to make.

Even more importantly, for most hours of the Office, the Diurnal doesn't write out everything you have to say or sing in full, it just provides a few prompts.  

But for Compline, almost everything you need to say is written out in full (the main exception is that each psalm has a doxology, Glory be, or Gloria Patri et Filio et Spiritui Sancto.  Sicut erat in principium et nunc et semper, et in saecula saeculorum. Amen) added to it (you can find the doxology under Prime, for Psalm 1, at the beginning of the psalter section of the Diurnal).

Learning Compline also gives you a chance to learn the formulas used for laypeople saying the Office (such as saying Domine exaudi orationem meam/Et clamor meus ad te veniat, rather than 'Dominus vobiscum/Et cum spiritu tuo, Monastic Diurnal page 264).

Learn the components that make up the hours

Next, while you are learning Compline, take the time to learn about the various components that make up the hours - the opening prayers, antiphons, psalms, chapters and so forth - since knowing what these are will help you when you move on to the other hours.

As you go along, you might also find this list of Diurnal traps and shortcuts of use.

And in fact, the second hour you should add to your routine is Prime, said in the morning before work (even if you drop it in favour of Lauds later on), because it has the next fewest moving parts.

Use an Ordo

Fourthly, especially if you a beginner, don't try and puzzle out what feasts or season it is, and what parts of the Office change as a result of this for yourself - use an Ordo.

There are a few different Ordos for the monastic Office that are available publicly, and I provide a brief summary version on this blog, but especially if you are new to the Office, the one I publish each year via Lulu is the most comprehensive.

Use the summary tables for the hours

The posts for each hour on my Learn the Benedictine Office blog give you page numbers for the standard parts of each of the hours, as well as detailed instructions on how to say them.  Before you start trying to say each new hour, read them through, then use the summary tables to check you have the right pages until you are confident.

And if still aren't sure you've got it right, use the Divine Officium website (choose the monastic 1963 option) as a cross-check.

Listen to the Office being sung

Finally, it is worth keeping in mind as well that the Benedictine Office is meant to be sung - in choir if possible - but even singing it on one note alone is better than just saying it.  At a minimum, remember that you at least need to move your lips to say the words, you need to do more than just use your eyes.

If you can, visit a monastery and listen to them singing the Office.

If that isn't possible, a few monasteries have live streams for some or all of their hours, and there are a number of videos on youtube or elsewhere (the chant of Le Barroux has a great archive) that are worth listening to, and attempting to follow along with (though individual monasteries have their own calendars, so it won't always line up with what you are expecting!).

More anon.

Coming soon - Ordo 2024-25

Apologies for the long gap between updates - I've been extremely unwell for the last few years courtesy of Government mismanagement of the (still ongoing) Covid pandemic, and so my capacity to engage in things has been very low.

I do, however, finally seem to be recovering somewhat, albeit with ups and downs, and so will try and post a little more frequently in the future, if only to try and get out some of the things that have been running around my brain, and/or sitting in rough draft form on my computer for some considerable time.

The Ordo for the next liturgical year

First though, I want to assure readers that the Ordo for next year should be available towards the end of the month.

This year I've actually done two versions of the Ordo, essentially the standard version I've produced for the last few years, and a pocket book sized summary version - but more on this anon!

And in the meantime, just in case there any new starters to the Benedictine Office who are struggling to work out what texts to use each day, I've reduced the price of the Ordo for this year (which covers to the start of Advent) to make it more accessible.

The Office in Passiontide

Just a reminder that from Sunday, we are now in the season of Passiontide.

That means that the 'Ordinary' (antiphons, chapters, versicles, responsories, hymns and so forth) are of the season of Passiontide, not Lent, while the canticle antiphons and collects are of the day of Passiontide.

One of the most distinctive  aspects of the season is the omission of the doxologies in the responsories, and for the invitatory at Matins.Where the Passiontide day is displaced by a feast (such as St Joseph on March 19, and St Benedict, on March 21), a commemoration of the Passiontide day is made at Lauds and Vespers, by saying the  canticle antiphon of the Passiontide day and hour, versicle (of the season) and collect of the day and hour immediately after the collect of the feast.

The hymn below is sung at Matins and Vespers each day.

 

The Office during Passiontide

Passiontide (the period up to and including Wednesday in Holy Week) has its own ‘Ordinary’ which can be found in the 'of time' section of an office book.  At Matins, the Ordinary can be found at NM 278-9: The invitatory antiphon each day is for the season (Hodie si vocem Domini audieritis), and is said without the doxology; The hymn is for the season and is the same each day (Pange lingua); The readings during the week are usually patristic sermons, relating to the Gospel of the Mass set for that day; The responsories omit the doxology, instead simply repeating the response; and The chapter verse for Nocturn II is for the season (Jer 11:18-19).  The Ordinary for the day hours can be found at MD 240* ff.  At Prime to None: The antiphons, chapters and versicles are of the season of Passiontide, and can be found in the psalter section; and The collect for Terce to None is the same as for Lauds of that day.  At Lauds and Vespers: Chapters, hymns, responsories and versicles of the season replace those in the psalter section; The responsories (but not the psalms) omit the Gloria Patri, instead repeating the opening verse; The canticle antiphons are proper for each day. They generally reflect the (EF) Gospel for the day; and There is a specific collect for both Lauds and Vespers each day.

On the observance of Lent

 Today is Ash Wednesday, and traditionally in monasteries, Chapter 49 of the Benedictine Rule, dealing with the observance of Lent is read, so here it is:

The life of a monk ought always to be a Lenten observance. However, since such virtue is that of few, we advise that during these days of Lent he guard his life with all purity and at the same time wash away during these holy days all the shortcomings of other times. This will then be worthily done, if we restrain ourselves from all vices. Let us devote ourselves to tearful prayers, to reading and compunction of heart, and to abstinence.

During these days, therefore, let us add something to the usual amount of our service, special prayers, abstinence from food and drink, that each one offer to God "with the joy of the Holy Ghost" (1 Thes 1:6), of his own accord, something above his prescribed measure; namely, let him withdraw from his body somewhat of food, drink, sleep, speech, merriment, and with the gladness of spiritual desire await holy Easter.

Let each one, however, make known to his Abbot what he offereth and let it be done with his approval and blessing; because what is done without permission of the spiritual father will be imputed to presumption and vain glory, and not to merit. Therefore, let all be done with the approval of the Abbot.

A few other chapters of the Rule also touch on Lent, covering fasting and additional sacred reading.

St Benedict's contemporary Caesarius of Arles gave a sermon (196) directed at the laity that echoes many of the same themes, so is well worth a read:

Caesarius of Arles' Sermon 196, directed at the laity, provides a useful perspective on the practice of Lent in this period:

My dear brothers and sisters, the season of Lent draws near through God’s mercy. And so I ask you, beloved, that with God’s help we may celebrate these days, which are healthful for the body and medicinal for the soul, in such a holy and spiritual way that our observance of this holy Lent may bring us not to judgement but to perfection. If we act negligently, if we become involved in too many activities, if we do not wish to be chaste, if we do not participate in fasting, vigils, and prayer, if we do not read or listen to others reading the holy Scriptures, then what should have been our medicine is turned into our wounds; what should have been our remedy becomes our judgement.

And so I ask you, my brothers and sisters, to rise up at an early hour for the vigils; gather especially for Terce, Sext, and None. May none remove themselves from this holy work unless sickness, public need, or what is clearly a great necessity occupy them. Nor is it enough that you hear the holy readings only in church; read them at home or have them read by others and gladly listen to them. Recall, my brothers and sisters, what our Lord said, “What will it profit them if they gain the whole world but give up their life?” Especially remember and constantly fear what is written: “The world’s burdens have made them miserable.” And so when at home act in such a way that you do not neglect your soul. Should you be incapable of more, at least try to labour as much for your soul as you do for your body.

Therefore, my dear brothers and sisters, it is by fasting, reading, and prayer that we during these days of Lent should store up food for our souls as if for the whole year. For although you frequently and faithfully hear with God’s help the holy lessons throughout the whole year, during these days we should rest from the waters and waves of this world and have recourse to the port of Lent. Silently and quietly we should receive the holy readings into the receptacle of our hearts.