Learn the Office 2.9 - The chapter (capitulum)

After these psalms let a lesson be recited…

Rule of St Benedict, ch 17

Each of the hours of the Benedictine Office normally contains a very short Scriptural reading, typically not more than a sentence, called the capitulum in Latin, or chapter (verse).**

It is important to take note of where the chapter is in each hour, as if you are saying the Office, as opposed to singing it, it is easy to forget to add the words 'Deo Gratias' (Thanks Be to God) to the end of it by way of response, something rarely spelt out in the Office books.

In addition, it is worth noting that the rubrics for the chapter differ slightly from those for the readings at Matins, and the short reading at Compline.

**NB This should not be confused with the Office of chapter, attached to Prime, which I will deal with separately.

Where to find the chapters

The position of the chapter varies depending on the hour.

At Lauds to Vespers the chapter comes immediately after the psalms and their antiphon, so you say the antiphon for the psalms (without a Deo gratias) and then the chapter (with a Deo gratias).

At Compline, the chapter comes immediately after the hymn.

At Matins, the chapter comes after the last antiphon for the psalms in the second Nocturn on weekdays.

At some hours - notably Prime and Compline - the chapter is the same every day.**

The remaining hours have chapters that can vary with the day of the week, season or feast.  Default chapters are provided in the psalter section of Office books such as the Diurnal and Antiphonale; the variants can be found in the sections providing texts for the seasons, individual saints and commons of types of feasts.

**Note: Those using older books such as the Antiphonale Monasticum should be aware that an alternative chapter is provided for Prime (eg AM 6) for use on some occasions and times during the year, however, this was suppressed in the 1962 Office.

The rubrics

The chapter differs from the readings and short readings in that there is no preliminary blessing of the reader, and 'Tu autem Domine...' is not added at the end of it.

When said in common or in choir, everyone stands for the chapter, and it is desirable to do this when saying the Office by yourself as well.

In a monastery, the person in charge of the Office for the day (hebdomadary) says the verse, then everyone responds with the words 'Deo gratias'.  In private recitation, just add the Deo gratias yourself.

In the Monastic Diurnal, the 'Deo gratias' it is written out for Compline, but elsewhere, the Diurnal often just expects you to know to say this this (have a look, for example, at Vespers on Monday, MD 217-8).

The chant tones for the chapter can be found in the Antiphonale Monasticum on pages 1233-4. - the standard tone is on AM 1233; the following page provides variant tones used when the chapter includes a question mark, or when it ends with a question mark (Clausula interrogative).

The Compline chapter

The videos below provide examples using the  Compline chapter for learning purposes (note that some or all of the videos may not be accessible from your location for copyright reasons).

  



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SUMMARY

Each of the hours of the Benedictine Office normally contains a very short Scriptural reading, typically not more than a sentence, called the capitulum in Latin, or chapter (verse).

The position of the chapter depends on the particular hour.

The words 'Deo Gratias' (Thanks Be to God) need to be added to the end of the chapter.

And you can continue on to the next part in this series, on the closing prayers of the Office.

Learn the Office 2.1 - The short lesson at Compline (Compline step-by-step 1)

 

…a most beautiful custom has developed in the Church, namely that through each hour of daily psalmody a passage from the Old or New Testament is recited by heart for all to hear, and thus strengthened by the words of the apostles or the prophets, they bend their knees to perseverance in prayer, but also at night, when people cease from the labours of doing good works, they turn willing ears to listen to divine readings.  

St Bede, On Ezra and Nehemiah (Neh 9:3), trans Scott deGregorio, pp 200-201

OVERVIEW

Compline begins with a short lesson.

The texts are laid out in full on MD 256 and AM 167; the chants can be found on AM 1235.

The front section of Compline includes the reading; examination of conscience, confession and absolution; and ends with a short versicle. It is not described in the Rule, but has ancient origins.

The rubrics for the reading at Compline

If you watched the video of Compline in the previous post,  or have looked at this hour in your book, you will know it starts with a short lesson, usually from 1 Peter 2:8-9.

You can find the text for the reading in the Monastic Diurnal at page 256-7, or in the Antiphonale Monasticum on page 167.

The basic format of the reading is more or less the same as for the readings at Matins.

It starts with a request for a blessing for the reader.  This is followed by the blessing.  Then comes the reading, to which is added a short response formula (Tu autem Domine...).  Everyone then responds, 'Deo Gratias'.

In a monastery the reader requests the blessing from the person presiding, who then gives it; but in private recitation the words are all still said.

Jube, domne, benedícere. Benedictio. Noctem quietam et finem perfectum concedat nobis Dominus omnipotens. Amen. Lectio ...

V. Grant, Lord, a blessing. Benediction. May almighty God grant us a peaceful night and a perfect end. Amen. Reading ...

After the blessing for the reading, everyone (except the reader) sits down.

The standard ending for readings, which is usually not written out in breviaries, is:

V. Tu autem, Dómine, miserére nobis. R. Deo grátias.

V. But thou, O Lord, have mercy upon us. R. Thanks be to God.

The chants for the reading

The easiest way to learn the chant tones for this section of Compline is probably to learn it by ear, either by using the video (below), or listening to Compline sung by the monks of Le Barroux.

The chant tones for it are laid out in full in the Antiphonale Monasticum on page 1235 (Tonus Lectionis brevis).

Place in the structure of Compline

As we go through the hours, I would encourage you to read the descriptions of them contained in the Rule of St Benedict (written some time in the period 510-547), and match them up with the Office as you find it in your Diurnal.

the 1962 Office is, of course, the product of around fifteen hundred years of 'organic' (and perhaps sometimes some 'inorganic!) development' of the liturgy, so there are differences.  In most cases though, they are fairly minor.

Of all the hours, though, Compline is actually the one that seems at first glance to have developed the most, with St Benedict's prescriptions now sandwiched between a 'new' front section containing a short reading and confession, and a Marian antiphon and prayer at the end.

In reality though, as the 'added' front section of Compline probably just formalizes and codifies what was always done informally -  a seventh century description of monastic practices in Rome (circa 670) mentions starting the hour with a reading for example.

The table below summarises the content of the first section of Compline, before the elements that St Benedict mentions in chapters 17&18 of the Rule.  It also gives time references to the video, to help you follow it.

 Opening section of Compline

Office component	Page number	Key words	Video time
Reading - Short lesson with blessing	MD 256-7 AM	Jube Domne.. Noctem quietam…	1.07
Versicle	MD 257	Adjutorium nostrum…	1.56
Examination of Conscience Confession, absolution	MD 257 MD 258-9 (Unless in a monastery or with a priest leading)	Confiteor Deo omnipotenti… Misereatur nostri… Indulgentiam…	2.17 3.18 3.32
Versicle	MD 259	Converte nos Deus…	3.49

Book review: Liturgical readings

Liturgical Readings The Lessons of the Temporal Cycle and the Principal Feasts of the Sanctoral Cycle according to the Monastic Breviary, Grail Publications, St Meinrad, 1943 (various reprints; I am using one from 1954).

Liturgical readings, still available as a reprint, is one of those books I recommend thinking about buying if you are serious about Matins.

This book wasn't put out for liturgical use - although it has an imprimateur, it specifically says it was for study purposes - but it can readily be used in conjunction with the Office.

What it contains

The first section of the book contains the Patristic readings for the temporal cycle of the year.  For each Sunday and fixed feast, it lists out the (Scriptural) first Nocturn readings, then provides the second and third Nocturn (Patristic) readings.  Through Lent, it provides the weekday Patristic readings, Gospel and collect.

The second half of the book covers most of the first and second class feasts of the sanctoral cycle.

As a bonus, because it dates from before the culling of Octaves, you get a number of extra readings for some feasts (including local feasts of St Meinrad).

The readings are not headed reading 1, reading 2 etc, but the divides the paragraphs to follow the divisions of the Office.

What it doesn't include

The key things missing from a practical point of view are texts for newer feasts added to the calendar or upgraded.  Most of these, however, can be filled in from other sources such as Divinum Officium and the supplement put out by Clear Creek.

It doesn't include the readings for Class III feasts.

And the really unfortunate omission from a practical point of view is the responsories.

Pros and cons

The big advantage of this book as far as a source of translations goes is that it invariably includes readings (or parts thereof) omitted in the Roman Office and so not otherwise available from places like Divinum Officium.  It also follows the traditional cycle of Mass readings (unlike Monastic Breviary Matins, which occasionally diverges from the Catholic cycle).

The translations are generally very good in my view (superior to those on Divinum Officium) and the book is nicely laid out and easy to read (at least in the edition I have).

It is perfect for study use, but for some (new or upgraded) feasts you would need to cross-check to make sure the readings are still current, as there are occasional differences to the 1963 breviary. 

The Nocturns/5 - rubrics for the conclusion of the nocturns and readings

When these [the psalms] are finished and the versicle said, let the abbot give a blessing; and then, all being seated in their places, let three lessons be read from the book on the lectern by the brethren in their turns...

Rule of St Benedict chapter 9

FROM Easter to the first of November let the number of the psalms be exactly as given above; but let there be this difference, that the lessons from the book be not read, on account of the shortness of the nights. Instead of the three lessons, let there be one from the Old Testament said by heart, and let it be followed by a short responsory.

Rule of St Benedict chapter 10

Today I want to cover off most of the rest of the rubrics for the Nocturns, leaving just the responsories for a separate post so far as the general rubrics are concerned.

 Just so you can see where we are up to, here is the table with the elements of Matins, with those covered in today's post highlighted.

ELEMENTS   OF MATINS

OPENING SECTION

Opening prayer – Domine labia mea aperies

Psalm 3

Invitatory antiphon and Psalm 94

Hymn

NOCTURNS

Antiphons

Psalms of the day of the week

Psalms of Commons and feasts

Canticles

Versicle, Our Father and absolution

Blessings for the reader

Readings

Responsories

CONCLUDING SECTION

Te Deum (hymn)

Gospel

Te Decet Laus (hymn)

Concluding Prayers

Versicle, Our Father and Absolution

After the last antiphon is said at the end of the first Nocturn each day, and each Nocturn when there are twelve lessons (ie Sundays and major feasts), a versicle, the Our Father (said silently) an absolution is said standing.

The versicles (ie short verse and response) are proper to the day of the week, season or feast.  The one's for each day and the main seasons can be found in most psalters or breviaries.

The Our Father is said exactly as at the day hours outside of Lauds and Vespers.

There are three absolutions normally used on weekdays:  'Exaudi Domine..' for Monday and Thursday; 'Ipsius pietas..' for Tuesday and Friday; and 'A vinculis peccatorum...' for Wednesdays and Fridays.  These three absolution formulas are also used for the first, second and third Nocturn on Sundays and feasts.

There is also a special absolution for the Office of Our Lady on Saturdays.

On Friday in Lent this section looks like this:

V. Scápulis suis obumbrábit tibi. R. Et sub pennis ejus sperábis.

V. He will overshadow thee with his shoulders. R. And under his wings thou shalt trust.

Pater noster (then silently: qui es in cælis, sanctificétur nomen tuum: advéniat regnum tuum: fiat volúntas tua, sicut in cælo et in terra. Panem nostrum quotidiánum da nobis hódie: et dimítte nobis débita nostra, sicut et nos dimíttimus debitóribus nostris): V. Et ne nos indúcas in tentatiónem: R. Sed líbera nos a malo. Absolutio. Exáudi, Dómine Jesu Christe, preces servórum tuórum, et miserére nobis: Qui cum Patre et Spíritu Sancto vivis et regnas in sǽcula sæculórum. Amen.

Our Father (then silently:, who art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us). V. And lead us not into temptation: R. But deliver us from evil. Absolution. O Lord Jesus Christ, graciously hear the prayers of Thy servants, and have mercy upon us, Who livest and reignest with the Father, and the Holy Ghost, ever world without end. Amen.

The blessing for the readings

After the absolution comes the blessing for the reader.  The pattern for the readings is blessing; reading; responsory.  Accordingly, the number of blessings in each Nocturn depends on how many readings are said (viz 1, 3 or 4).  The table below summarises how many readings to expect.

Type of ‘day’	Number of readings
All Sundays	12 (4 per Nocturn)
Class I&II feasts	12 (4 per Nocturn)
Class II&III days (Lent and Advent, Ember days etc days)	3 (Nocturn I)
Class II&III vigils (of feasts)	3
Class III&IV feasts and days in summer (Eastertide to end of October)	1 (of the day of the week or feast
Class III&IV feasts and days in winter	3 (on feasts 1 or more of the feast)

The blessings for feasts are usually the same as on Sundays, with the possible exception of the blessing for the eleventh reading, which usually reflects the saint or saints being celebrated.

On weekdays, the blessings used depends on the season and types of readings being used.  If you are using a breviary, look for these key words and phrases:

• for Scriptural readings: ...ad lectiones de Scriptura');
• Patristic: de homilia..;
• for Class III feasts in winter: In festis III classis leguntur in hieme...;
• in summer: In aestate
•  or for the Office of Our Lady on Saturday.

An example of how they are said each time is set out below:

Jube, domne, benedícere. Benedictio. Benedictióne perpétua benedícat nos Pater ætérnus. Amen. Lectio 1...

V. Grant, Lord, a blessing. Benediction. May the Eternal Father bless us with an eternal blessing. Amen. Reading 1...

After the blessing for the first reading, everyone (except the reader) sits down.

The endings for the readings

Each reading is given a standard ending, which is usually not written out in breviaries:

V. Tu autem, Dómine, miserére nobis. R. Deo grátias.

V. But thou, O Lord, have mercy upon us. R. Thanks be to God.

Those listening to the readings stay seated except for the Gospel, and for the short extract from the Gospel in the first reading of the Third Nocturn on Sundays and feasts. 

***Where to find the readings on Sundays

One other key point to note.  For much of the year, the readings for all three Nocturns on Sundays are found together, in the section of the breviary covering the texts for the time of year.

Between August and November, however, the readings and responsories for Nocturns I&II are of the week of the month (ie first week of August, second week of August, etc) rather than the Sunday of the liturgical year.  For this reason, you need to look in (at least) two different places during this part of the year to find the texts you need.

Readings on Class III feasts and the Office of Our Lady on Saturday

The final point to note is that the third reading set for the day (feria) can be displaced by on a Class III feast, or on other days such as a Saturday of Our Lady.  In these cases the text of the reading is not omitted altogether; instead the second and third readings are combined into one, with the reading of the day or feast then being added on.

Further reading

How important are readings in the Benedictine Office?
Book Review: Liturgical readings
Lectio Divina Notes Blog - for translations of the daily readings and responsories of the Benedictine Office

Nocturns/4 - The readings: how important are they really?

Codex Amiatinus

The books to be read at Matins shall be the inspired Scriptures of the Old and New Testaments, and also the commentaries on them which have been made by well-known and orthodox Catholic Fathers.

Rule of St Benedict chapter 9

I want to turn now to the readings at Matins.

In St Benedict's Office, the readings are treated as far less important than the psalms.

St Benedict decrees, for example, that the lessons be dropped altogether for summer on weekdays, and in relation to Sundays, he notes that if necessary they are to be cut short in order to start Lauds on time.  This probably reflects the fact that monks have a lot of time set aside for lectio divina, as well as hearing readings at meals and in the evening in his timetable.

The content of the readings - temporal cycle

In St Benedict's time, the readings at Matins were probably not fixed (though this is not certain), but rather set by the abbot.  Over time, however, a fixed cycle was established.  The Sunday Gospel cycle and annual Scriptural cycle in the Office (which is essentially the same as that of the Roman Office) can be traced back to the early seventh century, though the 'ordines Romani' concerned may attest to an earlier tradition.  The cycle has really only been modified at the margins since then.  The Patristic readings have their origins in a selection made by Paul the Deacon in the eighth century.

Certainly the readings in the 1963 breviary have not substantially changed, as far as I can see, since at least the time of the (post Council of Trent) Breviary of Pope Paul V (1615), a few new or changed feasts aside.  The basic cycle works like this (feasts aside).  On Sundays:

• the first Nocturn readings are on a seasonal/monthly Scriptural cycle; 
• Second Nocturn readings are usually Patristic commentaries on the first nocturn Scriptural readings; and 
• the third Nocturn readings are generally Patristic commentaries on the Gospel of the (EF) Mass of the day.

On weekdays, the readings are generally from Scripture, filling in (some of the) gaps between the Sundays, save in Lent, when the readings are mostly Patristic commentaries (on the Gospel of the day).

You can find a listing of the Scriptural cycle (Sunday first Nocturns and weekdays) here.

Readings for feasts

On feasts, some or all of the readings are selected to match the type of saint (from the Common) or feast being celebrated.  On third class feasts, usually only the third reading is of the feast, and is on the saint in question's life.  On higher level feasts, the Second Nocturn readings will usually relate specifically to the feast.

Latin or English?

I will come books containing the readings in a post or two, but it is worth noting here that if you are praying the Office devotionally, you can of course, do the readings in English.

For the reasons I have previously set out in relation to the psalms, doing the readings in Latin is preferable, in my view, if at all possible.  One approach you could consider, that I've encountered in some monasteries is to do the readings in Latin in the Office, but then read them in the vernacular at a meal.  Alternatively you could prepare them in advance (or read the English afterwards).

That said, don't let the perfect get in the way of the good - doing them in English devotionally is better then not doing them at all!  In addition, it is, I suppose possible that a case can probably be made for the use of the vernacular for the readings even for liturgical use of the Office - Universae Ecclesiae after all, gives such permission in relation to the Mass.

Set your own cycle?

The other area of possible flexibility, at least in the devotional use of the Office, relates to the cycle of readings.

The Scriptural cycle

First, the readings at Matins do not cover the entire Bible.   The lack of summer weekday readings aside, some books are not read at all, or get only one or two readings (generally for feasts).  The books of the Pentateuch other than Genesis, Chronicles (Parahelion), Acts, and Revelations in particular get short shrift in my view, and even those books that are notionally included in the cycle can be omitted depending on the number of weeks after Epiphany and Pentecost.

In addition, the readings typically select out a few verses from the opening chapters of many books, they don't cover the full chapter or book.

Moreover, some receive, on the face of it, quite a quite disproportionate amount of time (Maccabees for example, compared to the Wisdom books).

That said, there is an underlying logic to the schedule of books read in the first Nocturn (and weekdays) that relates to the liturgical seasons, so I wouldn't lightly discard it.  But it is true that some monasteries have reverted to setting their own readings cycle in recent times, or working from the continuous lectionary used in the Ordinary Form.  And there are a few websites around that will help you with this.

Patristic readings

The second issue relates to the Patristic readings.  Personally, I find I am still getting something out of the Patristic readings even after reading the same texts for several years now and am happy enough to fill these out with other sources as part of my lectio divina program.  But if you did want more variety in the Office itself, it would be easy to rotate at least the third Nocturn readings on Sundays, by using the 'Sunday Sermons of the Great Fathers' volumes, which generally provide several sermons keyed to the Sunday Gospels (in the EF).

Keep in mind though, that these kinds of changes are only permissible if you are praying the Office devotionally - while monasteries have permission under the 1977 guidelines to do this (within specified limits), individuals are not monasteries and so do not hold the required delegation to design their own (liturgical) office.