Ordo notes on Matins for the feast of Pentecost

Pentecost Sunday

The key texts (other than the readings) for Benedictine Matins for the feast of Pentecost can be found in the Liber Responsorialis from page 107 (download from CC Watershed), viz:

• Invitatory: Alleluia, Spritus Domini (also in the Liber Hymnarius, pg 98 and Nocturnale Romanum, pg 484);
• hymn Jam Christus (written out in full in the Hymnarius, 101-2; the Nocturnale, pg 485-6 uses an alternative chant tone);
• one antiphon for each Nocturn (the three antiphons used in the Roman Office set out in the Nocturnale);
• twelve responsories (alternate sources for many of these can also be found by checking the Benedictine Responsory blog and searching under the label Pentecost).

For some reason the Liber Responsorialis doesn't provide the psalms numbers, but Divinum Officium does provide the correct ones.  Nonetheless, here they are for reference purposes:

Nocturn I: 1, 8, 18, 23, 26, 28

Nocturn II: 32, 45, 46, 47, 95, 97

Nocturn III: Isaiah 63:1-5; Hosea 6:1-6; Sophonias 3:8-13

The readings and responsories can, as usual be found as arranged for the Benedictine Office, at the Lectio Divina notes blog.

The Octave

Throughout the Octave the invitatory and hymn are of the feast, and there are three readings specific to the day of the Octave.

The 1962-3 rubrics provide two options for Monday and Tuesday for Matins during the Octave: Option 1 is to use the psalms and antiphons of the feast each day for Nocturns I&II, but with three readings only, of the day; Option 2 is to use the antiphons of the feast, but the normal daily psalms.

From Wednesday onwards, the breviary prescribes the normal psalms of the day under one antiphon.

So which option  should you adopt?

My 1892 English Congregation breviary doesn't follow either of these options.  Instead, for Monday and Tuesday there are three Nocturns, with (twelve) readings of the day.  From Wednesday however, the Office reverts to the normal daily psalms and three readings.

And there is an older history to this too, for in the oldest form of the Roman Office, the Octave has only three psalms and readings each day, and in Rome Pope Honorius (625-638) instructed Benedictines to adopt the Roman Office during this period, invoking Pope Gregory the Great's authority for the decision.

This practice seems to have continued even outside of Rome for some period, but under the Carolingians the full Benedictine Office on the feast seems to have been restored, and that is reflected in later breviaries.

Ordo notes for Matins in the week of the Sunday after Ascension

The notes below are intended to help in finding or adapting the texts and chants for Matins according to the 1962-3 rubrics.

Sunday after the Ascension

The invitatory, hymn and responsories are as for the feast of the Ascension, and so can be found in the Liber Responsorialis for the feast.

The antiphons (Alleluia) are as for Eastertide, and the versicles are of the Ascension (both can be found in the Standhofe Psalterium).

Note that the psalms are the normal ones for a Sunday (ie Psalms 20-31) - Divinum Officium provides  a festal set of psalms instead.

The readings and responsories can, as usual, be found on the Lectio Divina Notes blog.  Chant sources for the responsories are also listed here.

The 'Ordinary' of Ascensiontide

Once upon a time, the feast of the Ascension warranted an Octave.  This was, alas, abolished, so the psalms and antiphons each day are of the day of the week, but many of the other texts used are preserved in the 'Ordinary of Ascensiontide'.  For Matins:

• the invitatory antiphon is as for the rest of Eastertide, viz Alleluia, alleluia, alleluia, alleluia;
• the hymn is Aeterne Rex Altissime (written out in full in the Liber Hymnarius, pp92-4;
• the versicles after the psalms in the first Nocturn are of Ascensiontide (in the psalter); 
• the one reading becomes Hebrews 6:18-30 with short responsory 'Dominus in caelo' (not on Divinum Officium); and
• the chapter verse is Revelation 5:12  with versicle 'Exaltare Domine'.

I will put the reading, responsory, chapter and versicle up on Lectio Divina Notes blog in time for their use.

Vigil of Pentecost

The Vigil is as for a day in Ascensiontide, but with three readings and a collect for the day.

Ordo notes for Matins in the week of the Fifth Sunday after Easter

The notes below are intended to help in finding or adapting the texts and chants for Matins according to the 1962-3 rubrics.

The fifth Sunday after Easter

The Ordinary of the Sundays after Easter can be found either at:

• Divinum Officium (which provides the texts for the Invitatory antiphon (Surrexit Dominus), hymn (Rex sempiterne Domine) and the antiphon for each Nocturn;
• the Liber Responsorialis has the texts and chants for the invitatory antiphon and hymn (pg 82); while the antiphons can be found in the Standhofe Psalterium (download PDF).  The Liber Hymnarius of 1983 also provides the invitatory (pg 79) and a version of the hymn with different words (pg 76). The Easter tone for the Te Decet Laus can be found both in the LR (Pg 42, alter tonus) and Liber Hymnarius; or
• Gregofacsimil website provides  a complete set of texts and chants for the Sunday in one document, including including psalm pointing for the Third Sunday (note that the responsories though differ for each Sunday of Eastertide).  The chant provided for Psalm 94 and the hymn tone are different to those provided in the Liber Responsorialis.  In addition, the antiphon for the third Nocturn is from the Roman Office and is not that provided in the breviary.  The proper chant according to the Standhofe draft Psalterium is as throughout the year (alleluia).

As always, Divinum Officium provides the Roman readings and responsories, not the Benedictine ordering.  The correctly arranged texts can be found on the Lectio Divina Notes Blog, and notes on where to find the chants for the responsories can be found here.

Rogation days

Monday to Wednesday are rogation days but these do not affect the Office as such (the litanies and obligations that go with them are attached to the Mass).

Vigil of the Ascension

Matins for the Vigil of the Ascension is the same as a normal day in Eastertide except that it has three readings and responsories (missing from Divinum Officium in the pre-Tridentine Monastic version), which will be found on the Lectio Divina notes blog.

Feast of the Ascension

All of the texts and chants for the feast can be found in the Liber Responsorialis (from page 94).

You can also find a nicely laid out version of the chants and texts as one document over at Gregofacsimil (it is labelled as being Sunday within the Octave, but is the same as for the feast), but note that many of the responsories use verses that are not the same as those in the breviary.

Divinum Officium as usual gives the correct psalms and antiphons, but the Roman version of the readings and responsories; for the correct set, see the Lectio Divina Notes blog.

The 'Ordinary' of Ascensiontide

Once upon a time, the feast of the Ascension warranted an Octave.  This was, alas abolished, but many of the texts used are preserved in the 'Ordinary of Ascensiontide'.  For Matins:

• the invitatory antiphon is as for the rest of Eastertide, viz Alleluia, alleluia, alleluia, alleluia;
• the hymn (when not displaced by a feast) is Aeterne Rex Altissime;
• the versicles after the psalms in the first Nocturn are of Ascensiontide (in the psalter); 
• the one reading becomes Hebrews 6:18-30 with short responsory 'Dominus in caelo' (not on Divinum Officium); and
• the chapter verse is Revelation 5:12  with versicle 'Exaltare Domine'.

I will put the reading, responsory, chapter and versicle up on Lectio Divina Notes blog in time for their use.

Feasts of SS Augustine of Canterbury and Bede the Venerable

As these are Class III feasts, the only changes are to the invitatory antiphon, hymn, reading and chapter verse.  The reading and responsory will be on the Lectio Divina Notes blog.

Ordo notes for the fourth Sunday after Easter

The notes below are intended to help in finding or adapting the texts and chants for Matins according to the 1962-3 rubrics.

The 'ordinary' of Sundays in Eastertide

Divinum Officium provides the texts for the Invitatory antiphon (Surrexit Dominus), hymn (Rex sempiterne Domine) and the antiphon for each Nocturn.

The chants for the invitatory antiphon and hymn can be found in the Liber Responsoralis (pg 82); for the antiphons in the Standhofe Psalterium (download PDF).  The Liber Hymnarius of 1983 also provides the invitatory (pg 79) and a version of the hymn with different words (pg 76).

The Easter tone for the Te Decet Laus can be found both in the LR (Pg 42, alter tonus) and Liber Hymnarius.

The Gregofacsimil website also provides  a complete set of texts and chants for the Sunday in one document, including including psalm pointing for the Third Sunday.  Note though that the chant provided for Psalm 94 and the hymn tone are different to those provided in the Liber Responsorialis.  In addition, the antiphon for the third Nocturn is from the Roman Office and is not that provided in the breviary.  The proper chant according to the Standhofe draft Psalterium is as throughout the year (alleluia).

Readings and responsories

As always, Divinum Officium provides the Roman readings and responsories, not the Benedictine ordering.  The correctly arranged texts can be found on the Lectio Divina Notes Blog, and notes on where to find the chants for the responsories can be found here.

Office of Our Lady in Eastertide

For whatever reason, the Divinum Officium does not generally provide the texts for Matins of the Office of Our Lady on Saturday in the Benedictine Office.  In general though, the texts are not different from those used in the Roman Office, so it is easy to reconstruct what is needed.

The psalms and antiphons are as for Saturday during Eastertide.  There is one reading and responsory, of the Saturday, which you can find over at the Lectio Divina blog.

The texts that are specific to the Saturday of Our Lady are set out below for reference purposes.

Invitatory antiphon: 

Ant. Ave María, grátia plena, * Dóminus tecum. Allelúja.

Ant. Hail Mary, full of grace, * The Lord is with thee. Alleluia.

Hymn

(NB I have amended the last verse from that provided in Divinum Officium, to align with the version in the breviary)

Quem terra, pontus, sídera Colunt, adórant, prædicant, Trinam regéntem máchinam, Claustrum Maríæ bájulat. Cui luna, sol, et ómnia Desérviunt per témpora, Perfúsa cæli grátia, Gestant puéllæ víscera. Beáta Mater múnere, Cujus supérnus ártifex Mundum pugíllo cóntinens, Ventris sub arca clausus est. Beáta cæli núntio, Foecúnda sancto Spíritu, Desiderátus géntibus, Cujus per alvum fusus est. Gloria tibi Domine, Qui natus es de Vírgine,  Cum Patre et almo Spíritu,  In sempitérna sǽcula. Amen.

The God whom earth, and sea, and sky Adore, and laud, and magnify, Who o'er their threefold fabric reigns, The Virgin's spotless womb contains. The God, whose will by moon and sun And all things in due course is done, Is borne upon a maiden's breast, By fullest heavenly grace possest, How blest that Mother, in whose shrine The great artificer divine, Whose hand contains the earth and sky, Vouchsafed, as in his ark, to lie. Blest, in the message Gabriel brought; Blest, by the work the Spirit wrought; From whom the great desire of earth Took human flesh and human birth. Glory to thee O Lord, Who wast born of a Virgin; All glory, as is ever meet, To Father and to Paraclete. Amen.

Versicle

V. Gavisi sunt discipuli. Allelúia. R. Viso Dómino. Allelúia.

V. The disciples therefore were glad, alleluia. R. When they saw the Lord, alleluia.

Absolution (after the Our Father)

Absolutio. Precibus et meritis beatae Mariae semper Virginis et omnium Sanctorum, perducat nos Dominus ad regna caelorum. Amen.

Absolution. The prayers and merits of blessed Mary ever Virgin and all the Saints bring us to the kingdom of heaven. Amen.

Blessing for the reading

Blessing: Per virginem Matrem * concedat nobis Dominus salute et pacem. R: Amen.

Blessing: Through your virgin mother, grant us, Lord, salvation and peace. R: Amen

Chapter verse

Transite ad me, omnes qui concupiscitis me, et a generationibus meis implemini: spiritus enim meus super mel dulcis, et hæreditas mea super mel et favum. Memoria mea in generatione sæculorum.

Come over to me, all ye that desire me, and be filled with my fruits. For my spirit is sweet above honey, and my inheritance above honey and the honeycomb. My memory is unto everlasting generations.

SS Philip and James (May 11)

The Monastic Office for the Feast of SS Philip and Mark is unfortunately not available on Divinum Officium, but most of the texts are from the Office from the Common of Apostles and Evangelists in Eastertide.

Accordingly, you can  find most of the relevant texts - except the readings and twelfth responsory -  in the Liber Responsorialis (which can be downloaded for free from the CC Watershed Library).

The Invitatory antiphon (Regem Apostolorum Dominum), hymn (Tristes erant apostoli), psalms and antiphons are from the Common, (starts page 162) or elsewhere in the book (page numbers are given in the Common).

The readings and responsories can be found on my Lectio Divina Blog (and sources for chants for the responsories can be found here.

St Gregory Nazianzus (May 9)

As this is a third class feast, the invitatory antiphon (Regem confessorm Dominum), hymn (Iste confessor) and chapter verse (Ecc 44:20) are of the feast, in this case from the Common of a Confessor Bishop Doctor.

The psalms and antiphons are of the day of the week.

There is one reading of the feast, which you can find on my Saints Will Arise blog, or alternatively at Divinum Officium by selecting 1960 new calendar (and ignoring the first two readings), and using these in combination with the monastic office of the day.  The responsory is In medio ecclesiae.

The chants for the invitatory and hymn can be found in the Liber Responsorialis (pg 190); the responsory for the one reading is number 10 in the common.

Ordo notes for the Third Sunday after Easter

The notes below are intended to help in finding or adapting the texts for Matins according to the 1962-3 rubrics.

Integrated Matins text with the chants

For those happy to work from a Latin only test, and especially those wanting to sing some or all of it, the Gregofacsimil website provides some help this week, in the form of a complete set of texts and chants for the Sunday in one document, including including psalm pointing.

Unfortunately, however, depending on how strict a view you take of the rubrics, it doesn't quite line up with the Monastic breviaries (in any of its editions as far as I can work out).   The two key differences, as far as I can see, are:

• the verses for the responsories differ from that in both the monastic and Roman Office  - in a couple of cases the differences are minor, but in most cases, a completely different verse is used; and
• the antiphon for the third Nocturn is from the Roman Office.  The proper chant according to the Standhofe draft Psalterium is as throughout the year, alleluia.

*In addition there are minor differences in the chants for the various antiphons, so if you are familiar with the versions in the Responsorialis, you will need to take especial care!  Still, a useful document to have and usable (readings and responsories aside) for all of the Sundays after Easter.

Divinum Officium

Matins for the Third Sunday after Easter as set out at Divinum Officium (pre-Tridentine monastic) generally conforms to the 1962-3 monastic office save for the readings and responsories (though note that the opening verses should be said three times).  Note that the first Nocturn readings are from Acts 1 not Acts 13.  The correct texts, including missing responsories, can be found at my Lectio Divina blog.  The final Our Father should also be omitted.

Key texts

There is only one antiphon for each Nocturn, and these are used on Sundays throughout the season.  The texts are in the Clear Creek Matins booklet (Matins according to...); the chants can be found either in the Psalter for Matins of Peter Standhofe (PDF only), or the Nocturnale Romanum.

In terms of the other chants:

• the invitatory antiphon is Surrexit Dominus vere, alleluia, which can be found in the Liber Responsorialis (LR), pg 82; Liber Hymnarius, pg 79; or Invitatory booklet; and
• the hymn is Rex Sempiterne Domino, LR 82, Nocturnale Romanum or Liber Hymnarius.

Sources for the chants for the responsories can be found under the label Easter3 on the Benedictine Responsory blog.

Note that the Easter tone for the Te Decet Laus is used, and this can be found both in the LR (Pg 42, alter tonus) and Liber Hymnarius. 

Second Sunday after the Easter (Good Shepherd Sunday)

The notes below are intended to help in finding or adapting the texts for Matins according to the 1962-3 rubrics.

Divinum Officium

Matins for the Second Sunday after Easter as set out at Divinum Officium (pre-Tridentine monastic) generally conforms to the 1962-3 monastic office save for the readings and responsories.  Note that the first Nocturn readings are from Acts 1 not Acts 13.  The correct texts, including missing responsories, can be found at my Lectio Divina blog.  The final Our Father should also be omitted.

Key texts

There is only one antiphon for each Nocturn, and these are used on Sundays throughout the season.  The texts are in the Clear Creek Matins booklet (Matins according to...); the chants can be found either in the Psalter for Matins of Peter Standhofe (PDF only), or the Nocturnale Romanum.

In terms of the other chants:

• the invitatory antiphon is Surrexit Dominus vere, alleluia, which can be found in the Liber Responsorialis (LR), pg 82; Liber Hymnarius, pg 79; or Invitatory booklet; and
• the hymn is Rex Sempiterne Domino, LR 82, Nocturnale Romanum or Liber Hymnarius.

Sources for the chants for the responsories can be found under the label Easter2 on the Benedictine Responsory blog.

Note that the Easter tone for the Te Decet Laus is used, and this can be found both in the LR (Pg 42, alter tonus) and Liber Hymnarius. 

Feast of the Cluny Abbots (April 29)

I have provided some notes on this feast over at Saints Will Arise, but in the interest of preserving a set of Ordo notes here with a view to making it easy in future to find the relevant chants, here are the key points.

At Matins in the 1963 breviary, the invitatory antiphon is Exsultent in Domino, and the chant for it can be found in the Liber Responsorialis, page 162.  The hymn, Rex gloriose Praesulum, is the same as for Vespers so can be found in the Antiphonale Monasticum.  The invitatory antiphon and hymn can also be found in the Liber Hymnarius.

As this is a third class feast, the psalms and antiphons are those of the day of the week in the 1963 rubrics.

The one reading is from Letter 4 of St Peter Damian to St Hugh, but I'm afraid I have been unable to find it online in either Latin or English.

Feast of St Mark: Ordo notes**

The Monastic Office for the Feast of St Mark is unfortunately not available on Divinum Officium, but it is essentially the Office from the Common of Apostles and Evangelists in Eastertide.

You can, however, find all of the relevant texts except the readings in the Liber Responsorialis (which can be downloaded for free from the CC Watershed Library).

The Invitatory antiphon (Regem Apostolorum Dominum), hymn (Tristes erant apostoli), psalms and antiphons are from the Common, (starts page 162) or elsewhere in the book (page numbers are given in the Common).

The readings for the Second and Third Nocturns are of the feast, and can be found on my Lectio Divina Blog,

Greater Litanies

This is also a rogation day when there is traditionally a procession associated with the Mass, where the Litany of the saints is sung.  If there is no procession in your location, you can say these prayers privately after Lauds - and those obliged to say the Office (ie priests and religious) are required to do so.

White Sunday: Ordo notes (and singingTe decet laus in Eastertide)

White Sunday (and Pentecost Sunday likewise) is somewhat unusual as the Octave day of a feast, in that it is not a simple repetition of the texts of the feast.  Instead, the Office is largely that of the Ordinary of Eastertide, but reusing many (but not all ) of the responsories from Easter Sunday.

Divinum Officium

Matins as set out at Divinum Officium (pre-Tridentine monastic) generally conforms to the 1963 monastic office save for the readings and responsories, which can be found arranged correctly at my Lectio Divina blog.  The final Our Father should also be omitted.

Finding the chants

There is only one antiphon for each Nocturn, and these are used on Sundays throughout the season.  The texts are in the Clear Creek Matins booklet (Matins according to...); the chants can be found either in the Psalter for Matins of Peter Standhofe (PDF only), or the Nocturnale Romanum.

In terms of the other chants:

• the invitatory antiphon is Surrexit Dominus vere, alleluia, which can be found in the Liber Responsorialis (LR), pg 82; Liber Hymnarius, pg 79; or Invitatory booklet;
• the hymn is Rex Sempiterne Domino, LR 82, Nocturnale Romanum or Liber Hymnarius;
• the responsories can mostly be found in the Liber Responsorialis under Dominica Resurrectionis (pg 82 ff), but note that there are some differences in order from Easter Sunday, and the second responsory for White Sunday, Angelus Domini locutus est, is not in LR, but can be found at Gregorfacsimil or in the Nocturnale Romanum, pg 442.

Note that the Easter tone for the Te Decet Laus is used, and this can be found both in the LR (Pg 42, alter tonus) and Liber Hymnarius.  The version in the Hymnarius (tone no 1 in the page above), used in the recording below, has some differences to the LR version, but they are very minor.

Notes and readings for Matins of Palm Sunday

The notes below identify sources for the texts and chants for Matins for Psalm Sunday according to the 1963 rubrics.

Where to find the texts

In a breviary, you need to find the Sunday texts (Dominica ad Matutinum) plus Dominica II  Passionis sue in palmis (aka Dominica Palmarum, Dominica in Palmis).

If you are new to Matins, don't have good Latin, and/or don't have a breviary, the simplest approach is to use the Divinum Officium website.  The main problem with it is the readings and responsories, where Roman texts are provided instead of the Benedictine arrangement.  The readings and responsories for this Sunday, arranged as for the Benedictine Office are set out below, including the missing responsories.

If you are using the Clear Creek booklet for the psalms and other texts, you need to substitute the Invitatory antiphon for Passiontide (Hodie si vocem/When you hear the voice of the Lord) and the hymn (Pange lingua/Sing my tongue), both of which can be found on Divinum Officium.  If you are using the Psautier Monastique, the hymn is on page 587..

You will also need the readings and responsories, and the English version of these can be found below.

**You can find an integrated version of the text and chants for Matins of Psalm Sunday here on the Gregofacsimil site, but note that the Invitatory antiphon and some of the responsory texts differ from those in the 1963 breviary.

Chant tones - antiphons, invitatory, hymn

For the invitatory I use the Psalmus Venite Exultemus per varios tonos cum invitatoriis pro oficiis de tempore et de sanctis, Declee, 1928.  Copies can be obtained secondhand and there is also an 1895 version of this. It can also be found in the Nocturnale Romanum (published in 2002).

The hymn (Pange lingua) can be found in the Liber Hymnarius published by Solesmes.  For the Te Deum and Te Decet Laus, either the Liber Hymnarius or the Liber Responsorialis (which can be downloaded from the CC Watershed library) provides the chants.

The chant tones for the antiphons can be found in the OSB Psalterium (note this is an unofficial draft, and the text of the psalms contains a number of errors - an important resource for the chants though).

Chant tones - responsories

I have listed sources for the responsories below: LR =Liber Responsorialis; NR = Nocturnale Romanum; P= Processionale Monasticum (Solesmes, 1893); G=Gregofacsimil website.

Nocturn I

1.  In die qua invocavi te: LR 339; NR 356
2. Frates mei elongaverunt: NR 356
3. Attende Domine ad me: NR 357
4. Viri impii dixerunt: NR 363

Nocturn II

5. Conclusit vias meas inimicus: NR 357
6. Salvum me fac Deus: NR 359; G 05
7.  Noli esse mihi Domine: NR 359; G 06
8.  Opprobrium factus sum nimis: NR 364

Nocturn III

9. Dominus mecum: NR 360
10. Dixerunt impii apud se: NR 361
11 Circumdederunt me viri mendaces: NR 362; P 52
12. Cum audisset populus:

Readings and responsories - translations

The readings for Matins in the Benedictine Office for Palm Sunday are set out below.

Nocturn I (Jeremiah 2:12-22; 29-32)

Reading 1: Be astonished, O ye heavens, at this, and ye gates thereof, be very desolate, saith the Lord. For my people have done two evils. They have forsaken me, the fountain of living water, and have digged to themselves cisterns, broken cisterns, that can hold no water.  Is Israel a bondman, or a homeborn slave? why then is he become prey? The lions have roared upon him, and have made a noise, they have made his land a wilderness: his cities are burnt down and there is none to dwell in them.

R. In die qua invocavi te Domine, dixisti: Noli timere:* Judicasti causam meam, et liberasti me, Domine Deus meus. V. In die tribulationis meae clamavi ad te, quia exaudisti me. R. Judicasti causam meam, et liberasti me, Domine Deus meus.

R. O Lord, in the day that I called upon thee, Thou saidst Fear not.* Thou hast pleaded my cause, and hast redeemed me, O Lord my God. V. In the day of my trouble I called upon thee, for Thou hast heard me. R. Thou hast pleaded my cause, and hast redeemed me, O Lord my God.

Reading 2: The children also of Memphis, and of Taphnes have deflowered thee, even to the crown of the head.  Hath not this been done to thee, because thou hast forsaken the Lord thy God at that time, when he led thee by the way? And now what hast thou to do in the way of Egypt, to drink the troubled water? And what hast thou to do with the way of the Assyrians, to drink the water of the river? Thy own wickedness shall reprove thee, and thy apostasy shall rebuke thee. Know thou, and see that it is an evil and a bitter thing for thee, to have left the Lord thy God, and that my fear is not with thee, saith the Lord the God of hosts.

R. Fratres mei elongaverunt se a me: et noti mei,* Quasi alieni recesserunt a me. V. Dereliquerunt me proximi mei, et qui me noverunt. R. Quasi alieni recesserunt a me.

R. My brethren stand afar off from me, and they which have known me* Make themselves strange unto me, and leave me. V. My neighbours forsake me, and mine acquaintance R. Make themselves strange unto me, and leave me me.

Reading 3: Of old time thou hast broken my yoke, thou hast burst my bands, and thou saidst: I will not serve. For on every high hill, and under every green tree thou didst prostitute thyself.  Yet I planted thee a chosen vineyard, all true seed: how then art thou turned unto me into that which is good for nothing, O strange vineyard? Though thou wash thyself with nitre, and multiply to thyself the herb borith, thou art stained in thy iniquity before me, saith the Lord God.

R. Attende Domine ad me, et audi voces adversariorum meorum:* Numquid redditur pro bono malum, quia foderunt faveam animae meae? V. Recordare quod steterim in conspectu tuo, ut loquerer pro eis bonum, et averterem indignationem tuam ab eis. R. Numquid redditur pro bono malum, quia foderunt faveam animae meae?

R. Give heed to me, O Lord, and hearken to the voice of them that contend with me.* Shall evil be recompensed for good? for they have digged a pit for my soul. V. Remember that I stood before thee to speak good for them, and to turn away thy wrath from them. R. Shall evil be recompensed for good? for they have digged a pit for my soul.

Reading 4: Why will you contend with me in judgement? you have all forsaken me, saith the Lord. In vain have I struck your children, they have not received correction: your sword hath devoured your prophets, your generation is like a ravaging lion.  See ye the word of the Lord: Am I become a wilderness to Israel, or a lateward springing land? why then have my people said: We are revolted, we will come to thee no more.  Will a virgin forget her ornament, or a bride her stomacher? but my people hath forgotten me days without number.

R. Viri impii dixerunt: Opprimamus virum justum injuste, et deglutiamus eum tamquam infernus vivum: auferamus memoriam illius de terra: et de spoliis ejus sortem mittamus inter nos: ipsi enim homicidae thesaurizaverunt sibi mala.* Insipientes et maligni oderunt sapientiam: et rei facti sunt in cogitationibus suis. V. Haec cogitaverunt, et erraverunt: et excavavit illos malitia eorum. R. Insipientes et maligni oderunt sapientiam: et rei facti sunt in cogitationibus suis. R. Viri impii dixerunt: Opprimamus virum justum injuste, et deglutiamus eum tamquam infernus vivum: auferamus memoriam illius de terra: et de spoliis ejus sortem mittamus inter nos: ipsi enim homicidae thesaurizaverunt sibi mala.* Insipientes et maligni oderunt sapientiam: et rei facti sunt in cogitationibus suis.

R. The ungodly said Let us oppress the righteous man without cause, and swallow him up alive, as the grave let us make his memorial to perish from the earth, and cast lots among us for his spoils and those murderers laid by store for themselves, but of evil.* Fools and haters loathe wisdom, and are guilty in their thoughts. V. Such things they did imagine, and were deceived, for their own wickedness blinded them. R. Fools and haters loathe wisdom, and are guilty in their thoughts. R. The ungodly said Let us oppress the righteous man without cause, and swallow him up alive, as the grave let us make his memorial to perish from the earth, and cast lots among us for his spoils and those murderers laid by store for themselves, but of evil.* Fools and haters loathe wisdom, and are guilty in their thoughts.

Nocturn II (Sermon 62 of St Leo)

Reading 5: Dearly beloved brethren, the jubilant and triumphal day which ushereth in the commemoration of the Lord's Passion is come; even that day for which we have longed so much, and for whose yearly coming the whole world may well look. Shouts of spiritual exultation are ringing, and suffer not that we should be silent. It is indeed hard to preach often on the same Festival, and that always meetly and rightly, but a Priest is not free, when we celebrate so great and mysterious an out-pouring of God's mercy, to leave his faithful people without the service of a discourse. Nay, that his subject-matter is unspeakable should in itself make him eloquent, since where enough can never be said, there must needs ever be somewhat to say.

R. Conclusit vias meas inimicus, insidiator factus est mihi sicut leo in abscondito, replevit et inebriavit me amaritudine: deduxerunt in lacum mortis vitam meam, et posuerunt lapidem contra me.* Vide Domine iniquitates illorum: et judica causam animae meae, defensor vitae meas. V. Factus sum in derisum omni populo meo, canticum eorum tota die. R. Vide Domine iniquitates illorum: et judica causam animae meae, defensor vitae meas.

R. The enemy hath enclosed my ways he lay in wait for me as a lion in secret places he hath filled me and made me drunken with bitterness they have cut off my life in the dungeon, and cast a stone upon me.* O Lord, behold all their iniquity, and plead the cause of my soul, Thou That art the Redeemer of my life! V. I was a derision to all my people, and their song all the day. R. O Lord, behold all their iniquity, and plead the cause of my soul, Thou That art the Redeemer of my life!

Reading 6: Let man's weakness, then, fall down before the glory of God, and acknowledge herself ever too feeble to unfold all the works of His mercy. We may jade our emotions, break down in our understanding, and fail in our speech it is good for us, that even what we truly feel in presence of the Divine Majesty is but little, (compared to the vastness of the subject.)  For when the Prophet saith Seek the Lord and be strong; seek His face evermore, let no man thence conclude that he will ever have found all that he seeketh, lest he which hath ceased to come near should cease to be near.

R. Salvum me fac Deus, quoniam intraverunt aquae usque ad animam meam: ne avertas faciem tuam a me: * Quoniam tribulor, exaudi me Domine Deus meus. V. Intende animeae meae, et libera eam: propter inimicos meos eripe me, R. Quoniam tribulor, exaudi me Domine Deus meus.

R. Save me, O God, for the waters are come in unto my soul hide not thy face from me;* For I am in trouble. Hear me speedily, O Lord my God. V. Draw nigh unto my soul, and redeem it deliver me because of mine enemies. R. For I am in trouble. Hear me speedily, O Lord my God.

Reading 7: But among all the works of God which foil and weary the steadfast gaze of man's wonder, what is there that doth at once so ravish and so exceed the power of our mind's eye as do the sufferings of the Saviour? He it was Who, to loose man from the bands wherewith he had bound himself by the first death-dealing transgression, spared to bring against the rage of the devil the power of the Divine Majesty, and met him with the weakness of our lowly nature. For if our proud and cruel enemy had been able to know the counsel of God's mercy, it had been his task rather to have softened the minds of the Jews into gentleness, than to have inflamed them with unrighteous hatred; and so lost the service of all his slaves, by pursuing for his Debtor One That owed him nothing.

R. Noli esse mihi Domine alienus: parce mihi in die mala: confundantur omnes qui me persequuntur, * Et non confundar ego. V. Confundantur omnes inimici mei, qui quaerunt animam meam. R. Et non confundar ego.

R. O Lord, be not Thou far from me spare me in the day of evil let them be confounded that persecute me; * But let not me be confounded. V. Let all mine enemies which seek after my soul be confounded. R. But let not me be confounded.

Reading 8: But his own hate dug a pit-fall for him he brought upon the Son of God that death which is become life to all the sons of men. He shed that innocent Blood, Which hath reconciled the world unto God, and become at once the price of our redemption and the cup of our salvation. The Lord hath received that which according to the purpose of His Own good pleasure He hath chosen. He hath let fall on Him the hands of bloody men but while they were bent only on their own sin, they were servants ministering to the Redeemer's work. And such was His tenderness even for His murderers that His prayer to His Father from the Cross, as touching them, was, not that He might be avenged upon them, but that they might be forgiven.

R. Opprobrium factus sum nimis inimicis meis: viderunt me, et moverunt capita sua: * Adjuva me Domine Deus meus. V. Locuti sunt adversum me lingua dolosa, et sermonibus odii circumdederunt me. R. Adjuva me Domine Deus meus. R. Opprobrium factus sum nimis inimicis meis: viderunt me, et moverunt capita sua: * Adjuva me Domine Deus meus.

R. I became a reproach unto mine enemies they looked upon me and shaked their heads. * Help me, O Lord my God! V. They have spoken against me with a lying tongue they compassed me about also with words of hatred. R. Help me, O Lord my God! R. I became a reproach unto mine enemies they looked upon me and shaked their heads. * Help me, O Lord my God!

Nocturn III (St Ambrose)

Reading 9: Beautiful is the type, when the Lord, about to leave the Jews, and to take up His abode in the hearts of the Gentiles, goeth up into the Temple; a figure of His going to the true Temple wherein He is worshipped, not in the deadness of the letter, but in spirit and in truth, even that Temple of God whereof the foundations are laid, not in buildings of stone, but in faith. He leaveth behind Him such as hate Him, and getteth Him to such as will love Him. And therefore cometh He unto the Mount of Olives that He may plant upon the heights of grace those young olive-branches, whose Mother is the Jerusalem which is above.

R. Dominus mecum est tamquam bellator fortis: propterea persecuti sunt me, et intelligere non potuerunt: Domine probas renes et corda: * Tibi revelavi causam meam. V. Vidisti Domine iniquitates eorum adversum me: judica judicium meum. R. Tibi revelavi causam meam.

R. The Lord is with me as a Mighty Terrible One; therefore have they persecuted me, and have not been able to understand. O Lord, Thou triest the reins and the heart* Unto thee have I opened my cause. V.O Lord, Thou hast seen my wrong that they do me; judge Thou my cause. R. Unto thee have I opened my cause.

Reading 10: Upon this mountain standeth He, the Heavenly Husbandman, that all they which be planted in the House of the Lord may be able each one to say: "But I am like a fruitful olive-tree in the House of God.And perchance that mountain doth signify Christ Himself. For what other is there that beareth such fruit of olives as He doth, not rich with store of loaded branches, but spiritually fruitful with the fulness of the Gentiles? He also it is on Whom we go up, and unto Whom we go up; He is the Door; He is the Way; He is He Which is opened and Which openeth; He is He upon Whom knocketh whosoever entereth in, and to Whom they that have entered in, do worship.

R. Dixerunt impii apud se, non recte cogitantes: Circumveniamus justum, quoniam contrarius est operibus nostris: promittit se scientiam Dei habere, Filium Dei se nominat, et gloriatur patrem se habere Deum:* Videamus si sermones illius veri sunt: et si est vere Filius Dei, liberet eum de manibus nostris: morte turpissima condemnemus eum. V. Tamquam nugaces aestimati sumus ab illo, et abstinet se a viis nostris tamquam ab immunditiis: et praefert novissima justorum. R. Videamus si sermones illius veri sunt: et si est vere Filius Dei, liberet eum de manibus nostris: morte turpissima condemnemus eum.

R. The ungodly said, reasoning with themselves, but not aright; Let us lie in wait for the righteous, because he is clean contrary to our doings he professeth to have the knowledge of God, he calleth himself the Son of God, and boasteth that he hath God to his Father.* Let us see if his words be true; and, if he be indeed the Son of God, let Him deliver him from our hand; let us condemn him with a shameful death. V. We are esteemed of him as counterfeits, and he abstaineth from our ways as from filthiness, and commendeth the end of the just. R. Let us see if his words be true; and, if he be indeed the Son of God, let Him deliver him from our hand; let us condemn him with a shameful death.

Reading 11: A figure also was it that the disciples went into a village, and that there they found an ass tied and a colt with her neither could they be loosed, save at the command of the Lord. It was the hand of His Apostles which loosed them. He whose work and life are like theirs will have such grace as was theirs. Be thou also such as they, if thou wouldest loose them that are bound.Now, let us consider who they were, who, being convicted of transgression, were banished from their home in the Garden of Eden into a village, and in this thou wilt see how Life called back again them whom death had cast out.

R. Circumdederunt me viri mendaces: sine causa flagellis ceciderunt me: * Sed tu Domine defensor vindica me. V. Quoniam tribulatio proxima est, et non est qui adjuvet. R. Sed tu Domine defensor vindica me.

R. Liars are come round about me, they have fallen upon me with scourges without a cause.* But do Thou, O Lord my Redeemer, avenge me! V. For trouble is near, and there is none to help. R. But do Thou, O Lord my Redeemer, avenge me!

Reading 12: For this reason, we read in Matthew that there were tied both an ass and her colt; thus, as man was banished from Eden in a member of either sex, so is it in animals of both sexes that his re-call is figured. The she-ass is a type of our sinful Mother Eve, and the colt of the multitude of the Gentiles; and it was upon the colt that Christ took His seat. And thus it is well written of the colt, Luke xix. 30, that thereon never yet had man sat, for no man before Christ ever called the Gentiles into the Church which statement thou hast in Mark also: Whereon never man sat.

R: Cum audisset populus quia Jesus venit Jerusalem exierunt ei + Plurima autem turba straverunt vestimenta sua in via + alii  ramos de arboribus sternebant et clamabant * Hosanna filio David: benedictus, qui venit in nomine Domini V: Turbæ autem, quæ præcedebant, et quæ sequebantur, voce magna clamabant, R Hosanna filio David: benedictus, qui venit in nomine Domini R: Cum audisset populus quia Jesus venit Jerusalem exierunt ei + Plurima autem turba straverunt vestimenta sua in via + alii  ramos de arboribus sternebant et clamabant * Hosanna filio David: benedictus, qui venit in nomine Domini

R: When the people heard when that Jesus was coming to Jerusalem, they went forth to meet him. And a very great multitude spread their garments in the way: and others cut boughs from the trees,  and shouted: * Hosanna to the son of David: Blessed is he that cometh in the name of the Lord V: And the multitudes that went before and that followed, and shouted out in a loud voice. R: Hosanna to the son of David: Blessed is he that cometh in the name of the Lord R: When the people heard when that Jesus was coming to Jerusalem, they went forth to meet him.

Gospel (St Matthew 21:1-9):

And when they drew nigh to Jerusalem, and were come to Bethphage, unto mount Olivet, then Jesus sent two disciples,  Saying to them: Go ye into the village that is over against you, and immediately you shall find an ass tied, and a colt with her: loose them and bring them to me. And if any man shall say anything to you, say ye, that the Lord hath need of them: and forthwith he will let them go. Now all this was done that it might be fulfilled which was spoken by the prophet, saying:  Tell ye the daughter of Sion: Behold thy king cometh to thee, meek, and sitting upon an ass, and a colt the foal of her that is used to the yoke. And the disciples going, did as Jesus commanded them.  And they brought the ass and the colt, and laid their garments upon them, and made him sit thereon.  And a very great multitude spread their garments in the way: and others cut boughs from the trees, and strewed them in the way:  And the multitudes that went before and that followed, cried, saying: Hosanna to the son of David: Blessed is he that cometh in the name of the Lord: Hosanna in the highest.

Notes and readings for Passion Sunday

The notes below identify sources for the texts and chants for Matins for First Passion Sunday.

Passion Sunday marks the start of the season of Passiontide,
though part of Lent, has different texts.

Where to find the texts

In a breviary, you need to find the Sunday texts (Dominica ad Matutinum) plus Dominica I in Passionis.

If you are new to Matins, don't have good Latin, and/or don't have a breviary, the simplest approach is to use the Divinum Officium website.  The main problem with it is the readings and responsories, where Roman texts are provided instead of the Benedictine arrangement.  The readings and responsories for this Sunday, arranged as for the Benedictine Office are set out below, including the missing responsories.

If you are using the Clear Creek booklet for the psalms and other texts, you need to substitute the Invitatory antiphon for Passiontide (Hodie si vocem/When you hear the voice of the Lord) and the hymn (Pange lingua/Sing my tongue), both of which can be found on Divinum Officium.  If you are using the Psautier Monastique, the hymn is on page 587..

You will also need the readings and responsories, and the English version of these can be found below.

***You can find an integrated version of the Latin texts and chants for Matins of Passion Sunday in the Benedictine Office here on the Gregofacsimil site.

Chant tones - antiphons, invitatory, hymn

For the invitatory I use the Psalmus Venite Exultemus per varios tonos cum invitatoriis pro oficiis de tempore et de sanctis, Declee, 1928.  Copies can be obtained secondhand and there is also an 1895 version of this. It can also be found in the Nocturnale Romanum (published in 2002).

**If you know of an online source for the chant of the Lenten invitatory though, please do let me know.

The hymn (Pange lingua) can be found in the Liber Hymnarius published by Solesmes.  For the Te Deum and Te Decet Laus, either the Liber Hymnarius or the Liber Responsorialis (which can be downloaded from the CC Watershed library) provides the chants.

The chant tones for the antiphons can be found in the OSB Psalterium (note this is an unofficial draft, and the text of the psalms contains a number of errors - an important resource for the chants though).

Chant tones - responsories

The responsory chants can mostly be found at the Gregofacsimil website.  I've reordered them below to indicate how the numbering lines up with the 1963 breviary order.  I have also added alternative sources where I've found them - LR =Liber Responsorialis; NR = Nocturnale Romanum.

Nocturn I

01 Isti sunt dies (NR 345)
02 Multiplicati sunt (LR 415; NR 345)
17 Usquequo exaltabitur (NR 346)
06 Deus meus eripe me (LR 413; NR 351)

 Nocturn II

05 Deus meus es tu ne (NR 347)
11 In te jactatus sum (NR 347)
10 In proximo est (NR 348)
03 Qui custodiebant (NR 351)

Nocturn III

04 Adjutor et susceptor meus (LR 414; NR 353)
09 Ne avertas faciem (NR 349)
Quis dabit capiti meo aquam (NR 350)
12 Pacifice loquebantur (NR 352)

Readings and responsories - translations

The Matins readings in the Benedictine Office for First Passion Sunday are set out below.

Nocturn I: Jeremiah 1: 1-19

Reading 1: The words of Jeremias the son of Helcias, of the priests that were in Anathoth, in the land of Benjamin. The word of the Lord which came to him in the days of Josias the son of Amon king of Juda, in the thirteenth year of his reign.  And which came to him in the days of Joakim the son of Josias king of Juda, unto the end of the eleventh year of Sedecias the son of Josias king of Juda, even unto the carrying away of Jerusalem captive, in the fifth month.  And the word of the Lord came to me, saying:  Before I formed thee in the bowels of thy mother, I knew thee: and before thou camest forth out of the womb, I sanctified thee, and made thee a prophet unto the nations. And I said: Ah, ah, ah, Lord God: behold, I cannot speak, for I am a child.

R. These are the days to be observed of you in their seasons. * In the fourteenth day at even is the Lord's Passover, and on the fifteenth day ye shall keep a Feast unto the Lord, the Most High.
V. The Lord spake unto Moses, saying Speak unto the children of Israel, and say unto them
R. In the fourteenth day at even is the Lord's Passover, and on the fifteenth day ye shall keep a Feast unto the Lord, the Most High.

Reading 2: And the Lord said to me: Say not: I am a child: for thou shalt go to all that I shall send thee: and whatsoever I shall command thee, thou shalt speak. Be not afraid at their presence: for I am with thee to deliver thee, saith the Lord. And the Lord put forth his hand, and touched my mouth: and the Lord said to me: Behold I have given my words in thy mouth: Lo, I have set thee this day over the nations, and over the kingdoms, to root up, and pull down, and to waste, and to destroy, and to build, and to plant. And the word of the Lord came to me, saying: What seest thou, Jeremias? And I said: I see a rod watching.  And the Lord said to me: Thou hast seen well: for I will watch over my word to perform it.  And the word of the Lord came to me a second time, saying: What seest thou? I see a boiling caldron, and the face thereof from the face of the north.

R. They be increased that trouble me, and that say There is no help for him in his God. * Arise, O Lord! Save me, O my God!
V. Lest mine enemy say I have prevailed against him.
R. Arise, O Lord! Save me, O my God!

Reading 3: And the Lord said to me: from the north shall an evil break forth upon all the inhabitants of the land.  For behold I will call together all the families of the kingdoms of the north: saith the Lord: and they shall come, and shall set every one his throne in the entrance of the gates of Jerusalem, and upon all the walls thereof round about, and upon all the cities of Juda, And I will pronounce my judgements against them, touching all their wickedness, who have forsaken me, and have sacrificed to strange gods, and have adored the work of their own hands.

R. How long shall mine enemy be exalted over me? * Consider, and hear me, O Lord my God!
V. Those that trouble me will rejoice when I am moved but I have trusted in thy mercy.
R. Consider and hear me, O Lord my God!
R. How long shall mine enemy be exalted over me? * Consider and hear me, O Lord my God!

Reading 4: Thou therefore gird up thy loins, and arise, and speak to them all that I command thee. Be not afraid at their presence: for I will make thee not to fear their countenance.  For behold I have made thee this day a fortified city, and a pillar of iron, and a wall of brass, over all the land, to the kings of Juda, to the princes thereof, and to the priests, and to the people of the land.  And they shall fight against thee, and shall not prevail: for I am with thee, saith the Lord, to deliver thee.

R. Deliver me, O my God, out of the hand of the wicked, and out of the hand of the unrighteous and cruel man. * For Thou art my hope.
V. O my God, be not far from me O my God, make haste for my help.
R. For Thou art my hope.

Nocturn II: Sermon 47 of St Leo

Reading 5: Dearly beloved brethren, we know that of all the solemn Feasts which are kept by Christians the Passover is the chief. The ordinances of the whole rest of the year are ordered to the end of preparing us to come to this one in worthy and meet manner. But these days, which now are, are they which ought most especially to stir up a godly mind in us, seeing that they are they which are nearest to that most glorious mystery of God's mercy. In these days the holy Apostles, taught by the Holy Ghost, ordered the chiefest store of Fasting, that we, sharing His Cross with Christ, might, albeit we are what we are, in Him, do some of the same things which He did for our sakes, and so realise the saying of the Apostle If we suffer with Him, we shall be also glorified together.'' He that is partaker of the sufferings of the Lord hath a sure and certain hope of that blessedness which He hath promised unto us.

R. Thou art my God be not far from me for trouble is near; * For there is none to help.
V. But be not thy strength far from me; O Lord, haste thee to help me.
R. For trouble is near; for there is none to help.

Reading 6: Dearly beloved brethren, there is no man to whom the state of the age in which he liveth denieth a share in this glory of partaking, first the sufferings, and then the triumph and joy, of Christ. It is not as though this time of peace were barren in occasions of valour. The Apostle giveth us this warning All that will live godly in Christ Jesus shall suffer persecution. And therefore, as long as godliness is watchful, persecution will never be asleep. The Lord Himself saith in one of His own exhortations He that taketh not his cross, and followeth after Me, is not worthy of Me.

R. I was cast upon thee from the womb; Thou art my God from my mother's belly; be not far from me. * For trouble is near, and there is none to help.
V. Save me from the lion's mouth, and mine affliction from the horns of the unicorns.
R. For trouble is near, and there is none to help.

Reading 7: And we must not doubt that these words of Christ apply not only to His immediate disciples, to whom He spoke them, but belong to all the faithful and to the whole Church, who, whosoever be the believers of whom she is for the time composed on earth, heareth in these words the way to be saved which her Lord hath appointed for them.As then, it is the duty of the whole body of the Church to live godly, so is it her right at all times to be a-bearing of her Master's Cross, and that not only in her general body, but individually in the person of each one of her members, who differ every one from another in the way in which they have to carry it, and the shape in which it is laid upon them. The one common name for all their carrying of the Cross is persecution, but the manner of his wrestling is special to each; and there is often more danger in the ambush than in the pitched field of battle.

R. O Lord, my trouble is near, and there is none to help me; or ever they pierce my hands and my feet, save me from the lion's mouth! * That I may declare thy Name unto my brethren.
V. O God, deliver my soul from the sword, and my darling from the power of the dog.
R. That I may declare thy Name unto my brethren.

Reading 8: Blessed Job, who had tried both the goods and the ills of this world, said Is not the life of man upon earth a warfare? The attack upon the faithful soul arrayeth itself not alone in bodily torture and punishment; yea, when the limbs are sound enough, fearful is the ravage that threateneth us when the lusts of the flesh unman us. But when the flesh lusteth against the spirit, and the spirit against the flesh the reasonable mind findeth her reinforcement in the helpful Cross of Christ, and though she be lured by foul cravings, yet refuseth to give her consent, for God maketh her pure thoughts to tremble for fear of Him.

R. They that lay wait for my soul take counsel together, saying God hath forsaken him; * Persecute and take him, for there is none to deliver him. O my God, be not far from me O my God, make haste for my help.
V. All that hate me whispered together against me; against me did they devise my hurt, saying
R. Persecute and take him, for there is none to deliver him. O my God, be not far from me O my God, make haste for my help.

Nocturn III: The Matins readings (from St Gregory)

Reading 9: Dearly beloved brethren, consider the gentleness of God. He came to take away sins, and He saith Which of you convinceth Me of sin? He Who, through the might of His Godhead, was able to justify sinners, was contented to show by argument that He was not Himself a sinner. But exceeding dread is that which followeth. He that is of God heareth God's words; ye, therefore, hear them not, because ye are not of God. If, then, whosoever is of God heareth God's words, and whosoever is not of Him cannot hear His words, let each one ask himself if he, in the ear of his heart, heareth God's words, and understandeth Whose words they are?

R. O Lord, I go mourning all the day long, for my soul is filled with a loathsome disease * They also that sought after my life have used violence against me.
V. My friends and my neighbours draw near, and stand over against me; and they that are nearest to me stand afar off.
R. They also that sought after my life have used violence against me.

Reading 10: The Truth commandeth us to long for a Fatherland in heaven, to bridle the lusts of the flesh, to turn away from the glory of the world, to seek no man's goods, and to give away our own. Let each of you, therefore, think within himself if this voice of God is heard in the ear of his heart, and if he knoweth already if he is of God. For some there be, whom it pleaseth not to hear the commandments of God even with their bodily ears. And some there be, who receive the same with their bodily ears, but whose heart is far from them. And some also there be, who hear the words of God with joy, so that they are moved thereby even to tears; but when their fit of weeping is past they turn again to iniquity.

R. O Lord, hide not thy face from thy servant * For I am in trouble; hear me speedily.
V. Draw nigh unto my soul, and redeem it; deliver me, because of mine enemies.
R. For I am in trouble; hear me speedily.

Reading 11: They hear not the words of God, who despise to do them. Therefore, dearly beloved brethren, call up your own life before your mind's eye, and then ponder with trembling those awful words which the mouth of the Truth spake Ye therefore hear them not, because ye are not of God.The Truth speaketh these words concerning the reprobate; but the reprobate make manifest the same thing concerning themselves, by their evil works. Thus immediately followeth Then answered the Jews, and said unto Him Say we not well that Thou art a Samaritan, and hast a devil?

R. O that my head were waters, and mine eyes a fountain of tears, that I might weep day and night! for my nearest brother hath supplanted me, * And my neighbour hath walked with slanders against me.
V. Let their way be dark and slippery, and let the Angel of the Lord persecute them.
R. And my neighbour hath walked with slanders against me.

Reading 12: But let us hear what the Lord said to this insult. I have not a devil, but I honour My Father, and ye do dishonour Me. The Lord said I have not a devil, but He did not say I am not a Samaritan, for in a sense a Samaritan He was indeed, since the word Samaritan, in the Hebrew tongue, signifieth, being interpreted, a Watcher, and the Lord is that Watcher, of Whom the Psalmist saith that unless He keep the city, other watchman waketh but in vain. He also is that Watchman unto Whom crieth Isaiah: Watchman, what of the night? Watchman, what of the night? Therefore the Lord said I have not a devil, but not I am not a Samaritan. Of the two things brought against Him He denied one; but by His silence, admitted the other.

R. Mine enemies spoke to me peaceably, but in wrath they troubled me. * This Thou hast seen, O Lord; keep not silence be not far from me.
V. But as for me, when they troubled me my clothing was sackcloth, and I humbled my soul with fasting.
R. This Thou hast seen, O Lord; keep not silence be not far from me.
R. Mine enemies spoke to me peaceably, but in wrath they troubled me. * This Thou hast seen, O Lord; keep not silence be not far from me.

Gospel

The Gospel for Passion Sunday is St John 8: 46-59:

Which of you shall convince me of sin? If I say the truth to you, why do you not believe me?  He that is of God, heareth the words of God. Therefore you hear them not, because you are not of God.  The Jews therefore answered, and said to him: Do not we say well that thou art a Samaritan, and hast a devil?  Jesus answered: I have not a devil: but I honour my Father, and you have dishonoured me.  But I seek not my own glory: there is one that seeketh and judgeth.  Amen, amen I say to you: If any man keep my word, he shall not see death for ever. The Jews therefore said: Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest: If any man keep my word, he shall not taste death for ever.  Art thou greater than our father Abraham, who is dead? and the prophets are dead. Whom dost thou make thyself?  Jesus answered: If I glorify myself, my glory is nothing. It is my Father that glorifieth me, of whom you say that he is your God.  And you have not known him, but I know him. And if I shall say that I know him not, I shall be like to you, a liar. But I do know him, and do keep his word.  Abraham your father rejoiced that he might see my day: he saw it, and was glad.  The Jews therefore said to him: Thou art not yet fifty years old, and hast thou seen Abraham?  Jesus said to them: Amen, amen I say to you, before Abraham was made, I am. They took up stones therefore to cast at him. But Jesus hid himself, and went out of the temple.

Feast of transitus of our Holy Father St Benedict

Death of St Benedict, Spinello Aretino

March 21 is of course the feast of St Benedict, a first class feast, so three Nocturns, with the Te Deum, Gospel and Te decet laus.  The psalms and canticles are the same as for a confessor (and confessor bishop),

Finding the texts

Divinum Officium

Divinum Officium's 'monastic' version doesn't actually include this feast (!), though it does provide the Roman version of it.

In a breviary

If you are using a breviary, the proper texts can be found in the sanctoral section, on the date of the feast; the psalms are the same as for a confessor (and confessor bishop), so you can find them in the Common.  The basic structure of the hour though, is as for Sundays (with the relevant blessing for the readings set out there) - except for reading 11, which is of the feast, or in summary in the front of the book.

In the Lancelot Andrewes Monastic Breviary Matins, the proper texts start at page 756.

Antiphons, responsories and hymn

The texts for the feast other than the psalms, canticles and readings - that is the invitatory antiphon, hymn, psalm antiphons and responsories, can be found (Latin only) in the Liber Responsorialis (LR) on page 317-333.  The hymn can also be found with all the verses written out in the Solesmes Liber Hymnarius, pg 556.

Readings and responsories

The readings for the feast of St Benedict are set out below.  Suggestions for improvements to the translations of the responsories are welcome - I have largely based them on the Gardner translation of the Dialogues to the extent possible.

Nocturn I (Sirach 44:1-15)

Reading 1: Let us now praise men of renown, and our fathers in their generation. The Lord hath wrought great glory through his magnificence from the beginning. Such as have borne rule in their dominions, men of great power, and endued with their wisdom, shewing forth in the prophets the dignity of prophets, And ruling over the present people, and by the strength of wisdom instructing the people in most holy words.

R: Fuit vir vitae venerabilis gratia Benedictus et nomine ab ipso pueritae suae tempore cor gerens senile * aetatem quippe moribus transiens nulli animum voluptati dedit V: Recessit igitur scienter nescius et sapienter indoctus R: aetatem quippe moribus transiens nulli animum voluptati dedit

V: There was a man of venerable life, blessed by grace, and blessed in name, for he was called Benedict. From his younger years, he always had the mind of an old man * for his age was inferior to his virtue. R: In this way he departed, instructed with learned ignorance, and furnished with unlearned wisdom. V: For his age was inferior to his virtue.

Reading 2: Such as by their skill sought out musical tunes, and published canticles of the scriptures.  Rich men in virtue, studying beautifulness: living at peace in their houses. All these have gained glory in their generations, and were praised in their days.

R: Sanctus Benedictus plus appetiit mala mundi  perpeti quam laudes pro Deo laboribus fatigari * Quam vitae hujus favoribus extolli V: Divina namque praeventus gratia magis ac magis ad superna animo suspirabat R: Quam vitae hujus favoribus extolli

R St Benedict desiring rather the miseries of the world than the praises of men: rather to be wearied with labor for God's sake * than to be exalted with transitory commendation V: For filled greatly with divine grace, his soul aspired to even higher things R: Than to be exalted with transitory commendation

Reading 3: They that were born of them have left a name behind them, that their praises might be related: And there are some, of whom there is no memorial: who are perished, as if they had never been: and are become as if they had never been born, and their children with them. But these were men of mercy, whose godly deeds have not failed: Good things continue with their seed,

R: Inito consilio venenum vino miscuere quo oblato ex more ad benedicendum patri vir dei signo crucis edidit et vas pestiferi potus ita confractum est * Ac si pro signo lapidem dedisset V: Intellexit protinus vir dei quia potum mortis habuerat quod portare non potuit signum vitae R:  Ac si pro signo lapidem dedisset

R: Taking counsel together, they agreed to poison his wine: according to the custom, offered to the Abbot to bless, he made the sign of the cross, and straightway the glass broke in pieces * as though the sign of the cross had been a stone thrown against it R: The man of God by and by perceived that the glass had in it the drink of death, which could not endure the sign of life. V: As though the sign of the cross had been a stone thrown against it

Reading 4: Their posterity are a holy inheritance, and their seed hath stood in the covenants. And their children for their sakes remain for ever: their seed and their glory shall not be forsaken. Their bodies are buried in peace, and their name liveth unto generation and generation.  Let the people shew forth their wisdom, and the church declare their praise.

R: Domine non aspicias peccata mea sed fidem hujus hominis qui rogat resuscitari filium suum et redde in hoc corpusculum animam quam tulisti et completa oratione revixit  * et sanum reddidit patri suo V: Et regrediente anima corpusculum omne contremuit et sub oculis omnium qui aderant vivus apparuit R: Et sanum reddidit patri suo V: Gloria Patri... R: Et sanum reddidit patri suo

R:  Behold not, O Lord, my sins, but the faith of this man, that desires to have his son raised to life, and restore that soul to the body, which you have made.  And when the prayer was ended he revived.  * And he gave him back to his father healed. V: And the soul returned again, and therewith the child's body began to tremble in such sort that all which were present beheld it R: And he gave him back to his father healthy. V: Glory be... R: And he gave him back to his father healthy.

Nocturn II

Reading 5: Benedict was born of a noble family at Norcia, about the year of our Lord 480, and studied letters at Rome. Desiring to give himself altogether to Christ Jesus, he betook himself to a very deep cave at the place now called Subiaco. In this place he lay hid for three years, unknown to all except the monk Romanus, by means of whom he received the necessaries of life. While he was in the cave at Subiaco, the devil one day assailed him with an extraordinary storm of impure temptation, and to get it under, he rolled himself in brambles till his whole body was lacerated, and the sting of pain drove out the sallies of lust.

  

R: O laudanda sancti Benedicti merita gloriosa qui dum pro Christo patriam mundique sprevit pompam adeptus omnium contubernium beatorum * Et particeps factus praemiorum aeternorum V: Inter choros confessorum splendidum possidet locum ubi ipsum fontem omnium intuetur bonorum R: Et particeps factus praemiorum aeternorum

O praise the glorious merits of St Benedict who for Christ left his fatherland and the pomp of the world, and arrived at the companionship of all the blessed * And was made a partaker of eternal rewards  V: He holds a splendid place among the chorus of confessors, where he gazes upon the font of all good R: And was made a partaker of eternal rewards

Reading 6: At last the fame of his holiness spread itself abroad from the desert, and some monks came to him for guidance, but the looseness of their lives was such that they could not bear his exhortations, and they plotted together to poison him in his drink. When they gave him the cup, he made the sign of the Cross over it, whereupon it immediately broke, and Benedict left that monastery, and retired to a desert place alone.  Nevertheless his disciples followed him daily, and for them he built twelve monasteries, and set holy laws to govern them.

R: Dum sanctus Benedictus in cella consisteret elevatis sursum oculis vidit sororis suae animam de corpore ejus egressam * In columbae specie caeli secreta penetrare V: Qui tantae ejus gloriae congaudens omnipotenti deo gratias retulit ejusque obitum fratribus denuntiavit R: * In columbae specie caeli secreta penetrare

R: When St Benedict was standing in his cell, lifted his eyes he saw the soul of his sister which was departed from her body * Ascend into heaven in the likeness of a dove. V: Rejoicing much to see her great glory, with hymns and praise he gave thanks to almighty God, and imparted the news of her death to his monks. R: Ascend into heaven in the likeness of a dove.

Reading 7: Afterwards he went to Cassino, and brake the image of Apollo which was still worshipped there, overturned the altar, and burnt the groves. There, in the year 529, he built the Church of St Martin and the little chapel of St John; and instilled Christianity into the townspeople and inhabitants. He grew in the grace of God day by day, so that being endowed with the spirit of prophecy he foretold things to come. When Totila, King of the Goths, heard of it, and would see whether it really were so, he sent his Spatharius before him, with the kingly ensigns and attendance, and feigning himself to be Totila. But as soon as Benedict saw him he said: My son, put off that which thou wearest, for it is not thine. To Totila himself he foretold that he would go to Rome, would cross the sea, and would die after nine years.

R: Intempesta noctis hora vir dei instans vigiliis assiduae orationi velut sub uno solis radio * Omnem mundum collectum conspexit V:  Videnti enim creatorem angusta est omnis creatura R Omnem mundum collectum conspexit

R: The man of God, keeping vigil in the dark hours of the night with assiduous prayer, under one beam of the sun * Saw the whole world gathered together  V: For he who sees the creator all created things seems small R: saw the whole world gathered together

Reading 8: Some months before he departed this life, Benedict forewarned his disciples on what day he was to die; and he ordered his grave to be opened six days before he was carried to it. On the sixth day, being the 21st of March, in the year 543, he would be carried into the Church, where he received the Eucharist, and then, in the arms of his disciples, with his eyes lifted up to heaven, and wrapt in prayer, he gave up the ghost. Two monks saw his soul rising to heaven, clothed in a most precious garment, and surrounded with lights, and One of a most glorious and awful aspect standing above, Whom they heard saying This is the way whereby Benedict, the beloved of the Lord, goeth up to heaven.

R: Pater sanctus dum intentam oculorum aciem in splendore coruscae lucis habere videretur vidit Germani animam Capuani episcopi * In sphaera ignea ab angelis in caelum deferri V: Factumque est ut reverendissimum virum Germanum episcopum is qui missus fuerat jam defunctum reperit R: In sphaera ignea ab angelis in caelum deferri V: Gloria Patri... R: Pater sanctus dum intentam oculorum aciem in splendore coruscae lucis habere videretur vidit Germani animam Capuani episcopi * In sphaera ignea ab angelis in caelum deferri V: Factumque est ut reverendissimum virum Germanum episcopum is qui missus fuerat jam defunctum reperit R: In sphaera ignea ab angelis in caelum deferri

R: While the venerable father stood attentively beholding the brightness of that glittering light, he saw the soul of Germanus, Bishop of Capua,* In a fiery globe, carried up by Angels into heaven. V: It was discovered that the reverent man Germanus had departed this life at that very instant R: In a fiery globe, carried up by Angels into heaven. V: Glory be… R: In a fiery globe, carried up by Angels into heaven.

Nocturn III (Sermon of St Peter Damian on St Benedict)

Reading 9: 'Behold, we have forsaken all and followed thee.Solemn word, mighty undertaking, a holy work and one worthy of blessing, to leave all things and follow Christ. These are the persuasive words of voluntary poverty, which have brought forth monasteries, and filled the cloister with monks and the woods with anchorites. These are the words of which  the Church sings: 'By the word of thy lips I have kept me from the paths of the destroyer.'  We shall receive rest for our  labour, riches for our poverty, a reward for our tribulation. It  is a great thing to forsake all, but to follow Christ is a greater;  for we read of many who have left all but who have not followed Christ. This is our task, this our labour; in this lies the essence of human salvation; nor can we follow Christ unless we forsake all, for He rejoices as a strong man to run a race, and he who bears a load cannot follow.

R: Sanctissime confessor Christi Benedicte monachorum pater et dux *  Intercede pro nostra omniumque salute V: Devotae plebi subveni sancta intercessione ut tuis adjuta precibus regna caelestia consequatur R: Intercede pro nostra omniumque salute

R: O Benedict, Most holy confessor of Christ, father and leader of monks, * Intercede for us and the salvation of all V: Assist your devoted people with holy intercession so that with the help of your prayers they may reach the heavenly kingdom R: Intercede for us and the salvation of all

Reading 10: 'Behold' he says, 'we have forsaken all' not only the riches  of this world but the desires of the soul too; for he who holds on to the self has not forsaken all. And it is useless to abandon other things if we do not abandon ourselves, since man's heaviest burden is man himself. What tyrant is more cruel to man, what power more savage, than his own will ? Under its sway you can never rest or sit at your ease, and the more it wearies you in enforcing obedience to itself, the more it goads and stings and weighs you down, being unmindful of kindness and a stranger to mercy. This is the nature of self-will: the more obedient its subject, the more cruelly is he bound in its chains.  'What shall we have therefore?' Peter has forsaken all; not only is he following, he has followed for a long time; and now for the first time he asks what he will receive. What, Peter ? Did you not promise obedience to the voice? You made no contract with the Lord. But listen to what the Lord God says, and await that hope in which, in this uncertain world, we must confide. ' 'You shall sit', says the Lord who is Truth. Splendid sitting, welcome rest, full sufficiency.

R: Ipso anno quo de hac vita erat exiturus quibusdam discipulis secum conversationtibus, quibusdam longe manentibus, * Sanctissimi sui obitus denuntiavit diem V: Praesentibus indicens ut audita per silentium tegerent abstenibus indicans, quod vel quale eis signum fieret quando eius anima de corpore exiret R: Sanctissimi sui obitus denuntiavit diem

R: In the year that was to be the last of his life, while some of his disciples were talking with him and some remained further away, * the most holy man foretold the day of his death V:  He bound them to strict secrecy, some others, he only informed of the special sign they would receive at the time of his death. R: The most holy man foretold the day of his death

Reading 11: But lest our long awaiting should mar the sweetness of His promise, He controls the restlessness of our minds with a sweeter word. Tor he knoweth our frame; He knows that  our weakness cannot brook delays; in His loving kindness He meets this problem and counteracts it, saying: 'And everyone that hath forsaken house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name's sake, shall receive an hundredfold, and shall inherit everlasting life.' "The mouth of them that speak lies shall be stopped'; now all they who transgress without cause are ashamed.  For we have promise of the life that now is, as well as of that which is to come;  and it is clear that the promise of receiving a hundred-fold applies to this life, since the words which follow are 'and shall inherit everlasting life'.

R: Sexto namque die portari se in oratorio a discipulis fecit ibique exitum suum dominicis sacramentis munivit * Atque inter discipulorum manus expiravit V: Cumque per singulos dies languor ingravesceret, erectis in caelum manibus stetit R: Atque inter discipulorum manus expiravit

R: On the sixth day, he had his disciples carry him into the oratory where he received the sacraments our Lord to gain strength for his approaching end * Then, in the arms of his disciples he breathed his last V:  While for several days sickness had wasted his remaining energy, he stood with hands outstretched to heaven R: Then, in the arms of his disciples he breathed his last

Reading 12:Those who have not yet received the hundredfold reward must scrutinize their hearts and diligently examine all the work of their hands; they will certainly find some corner or lodging-place unknown to the Saviour.And what is our hundredfold reward but the  consolations, the visitations and the first fruits of the Spirit, sweeter than honey; the witness of our consciences; the joyous and lovely expectation of the just, the memory of God's abundant sweetness, the great multitude of His delights, of which there is no need to tell those who have known them, just as it is impossible to describe them to those who have not known them.There is no one to whom all this exposition of our text
better applies than to our father and master St. Benedict. He forsook die world and all its flowers in boyhood to run with strong strides after the running Christ; and he did not rest until he had caught up with Him.

R: Via recto orientis tramite ab eius cella in caelum usque tendebatur cui venerando habitu vir desuper clarus assistens, cuius esset via, quam cernerent, inquisivit  * Illi autem se nescire professi sunt. V: Quibus ipse ait: Haec est via qua dilictus Domini Benedictus caelos ascendit R: Illi autem se nescire professi sunt V: Gloria... R: Illi autem se nescire professi sunt.

R: A straight road stretched eastwards from his cell until it reached up into heaven. And there in the brightness stood a man of majestic appearance, who asked them, Do you know who passed this way? * They declared that they did not know V: This, he told them, is the road taken by blessed Benedict, the Lord's beloved, when he ascended to heaven R: They declared that they did not know R: Glory be R: They declared that they did not know

Gospel:

The Gospel for the feast is St Matthew 19:27-29:

Tunc respondens Petrus, dixit ei: Ecce nos reliquimus omnia, et secuti sumus te: quid ergo erit nobis?  Jesus autem dixit illis: Amen dico vobis, quod vos, qui secuti estis me, in regeneratione cum sederit Filius hominis in sede majestatis suæ, sedebitis et vos super sedes duodecim, judicantes duodecim tribus Israël. Et omnis qui reliquerit domum, vel fratres, aut sorores, aut patrem, aut matrem, aut uxorem, aut filios, aut agros propter nomen meum, centuplum accipiet, et vitam æternam possidebit.

Then Peter answering, said to him: Behold we have left all things, and have followed thee: what therefore shall we have?  And Jesus said to them: Amen, I say to you, that you, who have followed me, in the regeneration, when the Son of man shall sit on the seat of his majesty, you also shall sit on twelve seats judging the twelve tribes of Israel. And every one that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name’s sake, shall receive an hundredfold, and shall possess life everlasting.