Thursday, March 8, 2018

Learn the Office 3.10: Vespers Pt 3 - The Seasons



c. 1210 Arundel MS 157, f.93r
The British Library, London


Let the Office of Vespers consist of four psalms with antiphons. After the psalms a lesson is to be recited; then the responsory, the hymn, the verse, the canticle of the Gospel, the Litany, the Lord's Prayer, and the concluding prayer, with which this Office ends.

Rule of St Benedict, ch 17


Vespers and the key liturgical seasons


The previous post focused on the 'ferial' or everyday version of Vespers, which mostly use the default texts set out in the psalter section of Office books (the collect aside).

The basic structure of Vespers (a few special days aside) is always the same.

But due to the large number of special texts that have been composed for this hour down the centuries, Vespers often requires you to look elsewhere in your books for some of the texts required.

This post covers the variants relating to the main liturgical seasons; the next looks at Vespers for feasts.

The psalms during the special seasons


On 'ferial' days (usually Class III or II) during the special seasons of the year, such as Advent, Nativitytide, Epiphanytide, Lent and Eastertide, the psalms of Vespers are usually still those of the day of the week.

There are a few key exceptions to this principle though:

  • during the Octave of the Nativity, Vespers uses the first three psalms of Sundays (Ps 109, 110, 111) but the fourth psalm alternates between Psalm 129 and Ps 131;
  • during the Octaves of Easter and Pentecost, the Sunday psalms are used throughout the week; and
  • during the Sacred Triduum, the psalms are numbers 115, 119, 139, 140 and 141.

Antiphons


The antiphons used during these seasons can either be as for throughout the year, or include special sets of antiphons.

Advent

The situation for Advent is perhaps the most complex.

For most of Advent, Saturdays and Sunday Vespers use the antiphons for the week of Advent common to Lauds and Prime to None during the week; weekday Vespers, though uses the antiphons for 'throughout the year'.

On the days between December 17 and 23 however, a special set of antiphons for each the day of the week are used.

Lent 

Lent is actually less elaborate than Advent so far as antiphons for the psalms go, as the antiphons for throughout the year continue to be used.

Eastertide

During Eastertide the Office is simplified, with all four psalms being said each day under one antiphon viz Alleluia, Alleluia, Alleluia.

Chapter, responsory, versicle and hymn


The special seasons of the year typically have special sets of texts for the parts of the Office that come after the psalmody that completely replace those normally used, and are usually the same each day.

For most of the little hours, most of the seasonal texts are included in the psalter section of the book.

In the case of Vespers though, you have to remember to ignore the texts in the psalter section of the book and instead refer to the 'Ordinary of the season' texts provided in the temporale, or 'of time' section of your Office book.

Magnificat antiphon


The special seasons of the year generally include special canticle antiphons.

In some cases these are the same each day of the week, such as during Nativitytide, Epiphanytide and Ascensiontide.

More often, though, a special antiphon is supplied for each day of the relevant period (ie Monday in the first week of Advent, Tuesday in the first week of Advent, etc), or particular date (such as the O Antiphons between December 17 and 23).

In the case of the season of Septuagesima, the use of these canticle antiphons is the main change to the Office (the exclusion of the Alleluia aside) that is specific to the season.

Collects


The special seasons also often involve additional collects, following rules particular to the season.

During most of Advent, for example, special days such as the Ember Days of Advent aside, the collect is simply that of the Sunday as usual.

But during Lent there are two collects set for each day, one of which is only used at Vespers.


SUMMARY


The tables below summarise where the texts come from during the main liturgical seasons.

Advent to Ephiphanytide 

Advent (to 16/12)
Advent (17-23/12)
Nativitytide (after the Octave)
Epiphanytide
Opening prayers 
As usual
Antiphons for the psalms
Sat&Sunday of Sunday Lauds of Advent week; rest of the office throughout the year
Of the day of the week between December 17-23
 As in the psalter for throughout the year
As in the psalter
Psalms
Of the day of the week
Chapter
Ordinary of Advent

Ordinary of the ferial Office after the octave of the Nativity
Ordinary of Epiphanytide
Responsory
Hymn
Versicle
Antiphon for the Magnificat
Of the Advent day
Of the date
Of the day after Epiphany
Magnificat+Gloria Patri
As usual
Antiphon repeated
As above
Closing prayers 
As usual
-          Collect
Of  Of the Advent week
Of  Of the season
Of  Of the epiphany, or after the Sunday

Septuagesima to Passiontide


Septuagesima
Lent – Ash Wednesday  to the Saturday before Sunday Lent I
Lent proper
Passiontide
Opening prayers 
No alleluia – Laus tibi Domine…

Antiphons for the psalms
As in the psalter for throughout the year
As in the psalter
 As in the psalter
As in the psalter
Psalms
Of the day of the week
Chapter
As in the psalter
As in the psalter
Ordinary of Lent
Ordinary of Passiontide
Responsory
Hymn
Versicle
Antiphon for the Magnificat
Of the day in Septuagesima
Of the day
 Of the day
Of the day
Magnificat+Gloria Patri
As usual
Antiphon repeated
 As above
Closing prayers 
As usual
-          Collect
 Of Of the Sunday
Of  Of the day for Vespers
O

The Triduum to Ascentiontide


Sacred Triduum
Eastertide
Ascensiontide
Opening prayers 
Omitted
As usual
As usual
Antiphons for the psalms
For the Triduum
One antiphon only (alleluia, alleluia, alleluia)
Psalms
For the Triduum, no doxology
Of the day of the week
Chapter
Omitted
Ordinary of Eastertide
Ordinary of the Ascension
Responsory
Hymn
Versicle
Antiphon for the Magnificat
Of the day
Of the Eastertide day
Magnificat
No doxology


Antiphon repeated
 As above
Closing prayers 
Omitted-  instead Christus factus est etc

For the Friday and after the Sunday
-          Collect
Of  Of the day
Of    Of the Sunday


And for the next part in this series, continue on here.

Wednesday, March 7, 2018

Learn the Office 3.9: Vespers Pt 2 - Ordinary days 'throughout the year'


Image result for vespers

Vespers shall be sung every day with four psalms. Let these begin with the hundred and ninth and go on to the hundred and forty-seventh, omitting those of them which are set aside for special Hours, namely the hundred and seventeenth to the hundred and twenty-seventh, the hundred and thirty-third and hundred and forty-second.  All the rest are to be said at Vespers. And since there are three psalms too few, let the longer psalms in the number above be divided, namely the hundred and thirty-eighth, hundred and forty-third and hundred and forty-fourth. But the hundred and sixteenth psalm, being short, shall be joined to the hundred and fifteenth. The order of the vesper psalms being thus settled, let the rest of the Hour, that is to say lesson, responsory, hymn, versicle and canticle, be carried out as we prescribed before.

Rule of St Benedict, ch 18


This post describes how Vespers is said on ordinary days throughout the year, or (usually Class IV)  'ferias': that is, Vespers when not affected by special seasons such as Lent, feasts, or other special days.

In the previous post I noted something of the traditions around the hour of Vespers.

Despite the superficial similarities, St Benedict's own take on the hour is, I think, rather different to that of the early Roman Office.

First, rather than being said strictly at sunset, and thus associated with the lighting of lamps, St Benedict wanted Vespers timed so that the evening meal (when eaten) can be eaten in daylight.

Secondly, the use of the Magnificat at this hour is almost certainly a Benedictine innovation, reflecting the key rule themes of humility, as well as of the ultimate exaltation of those who labour for God.

Thirdly, the allocation of psalms to each day of the week is, in my view, not merely random or a mechanistic adaptation of an earlier version of the hour, but rather gives the hour a strong focus on the attributes of God in himself, as well as his work of creation and providential guidance of history.


The psalms of  ferial Vespers


Unlike the pre-1911 Roman Office, which featured five undivided psalms at this hour, St Benedict's Vespers uses only four psalms each night, and divides several of these in two.

St Benedict has, in my view, carefully engineered the hour to reflect some key themes, such as:
  • the attributes of God (have a look at the first psalm of the hour each day);
  • the ascent through humility (particularly with the continuation of the Gradual Psalms on Tuesdays);
  • the days of creation, reflected also in the hymns of the hour from Sunday to Friday, anciently attributed to St Gregory;
  • God's providential guidance of history; and
  • the life of Christ in seven days (culminating in I Vespers of the Resurrection on Saturdays).
You can find links to notes on most of the psalms of Vespers in the table below.

Sunday
Monday
Tuesday
Wed.
Thurs.
Friday
Saturday
[Ps 141]
[Ps 144] (2)
[Ps 143]
[Ps 145]
[Ps 139]
[Ps 143] 
[Ps 140]
[Ps 144]
147




From the end of the psalmody to the closing prayers


Monday to Friday

For most of the year, the texts that come after the psalms and antiphons (ie the chapter, short responsory, hymn, versicle, Magnificat antiphon, etc) on ordinary days fall into two categories:

  • texts that are the same each day at Vespers from Monday to Friday, such as the chapter (Benedictus Deus), responsory (Benedicam Dominum), versicle (Dirgatur Domine) and Magnificat; and
  • those that are fixed to the particular day of the week, namely the hymn and canticle antiphon.

The only part of the hour you need to look for texts outside the psalter section of your Office book, in other words, is the collect (which is normally of the week of the liturgical year).

Fridays: I Vespers of the Office of Our Lady on Saturday

In the 1962 Office, the Office of Our Lady on Saturday runs from Matins to None on Saturday, and so Friday Vespers is of the 'ferial' Friday.

Some traditional monasteries, however, retain the older custom of saying I Vespers for the Office of Our Lady on Saturday (ie Friday Vespers).

In this case the psalms and antiphons are of the Friday, but the rest of the variable texts (ie chapter, responsory, hymn, versicle, canticle antiphon and collect) are from the Office of Our Lady on Saturday.

You can find the texts and chants for this Office in the Antiphonale Monasticum from page 712.

Saturdays 

Saturday Vespers is, in the Benedictine Office, I Vespers of the Sunday, and the psalms point us, I think, to a particular focus on the joy of the Resurrection.

To reflect the additional solemnity of I Vespers of Sunday, the chapter (O altitudo), responsory (Magnus Dominus noster, also used at Sunday Vespers) and versicle (vespertina oratio) differ from those used for the rest of the week.

In addition, in common with Sundays, there is an extra moving part at Vespers, in the form of the Magnificat antiphon.

In the case of Saturday Vespers, the Magnificat (canticle antiphon) is usually of the Saturday (before the Sunday) of the liturgical year, rather than being fixed for the day.  

You will find the relevant antiphon in the temporale (of time) section of your Office book for the relevant week (consult an Ordo to ensure you have the correct week).

The text of the antiphon usually refers to the first nocturn Scriptural readings for Sunday Matins.

In addition, the collect is of the following Sunday (rather than the previous one).

Sundays

On Sundays, the Magnificat antiphon is also 'proper' to the relevant Sunday, and normally relates to the Gospel said at Matins (and at the EF Mass).

SUMMARY


The table below provides a summary of the structure of Vespers on ordinary weekdays, including page numbers for the Monastic Diurnal (MD) and Antiphonale Monasticum (AM).

Links to more detailed notes on how to say each part of the hour can be found in the first column (Office components).


 Office component
‘Default’ texts
Rubrics and other notes
MD 1/AM 1
Stand, +

Sunday, MD 203/AM 125
Monday - MD 212/AM 132
Tuesday - MD 220/AM 138
Wednesday – MD 226/AM 143
Thursday – MD 235/AM 149
Friday - MD 243/AM 154
Saturday - MD 249/AM 159

Antiphon is said in full at beginning and end of each psalm.

Each psalm has a doxology (Gloria Patri...).

Stand for antiphon, (first half of) first verse, and doxology of each psalm; sit for rest.

Sunday to Friday; Saturday texts
Stand to the end of the hour.

Note Deo Gratias added to end of the chapter

[Saturday&Sunday]/rest of the week texts

Text provided in abbreviated form - check the notes on how to expand out the cues provided.

Of the day of the week,
see page numbers above

Bow on last verse doxology
Sunday to Friday/Saturday texts


Antiphon for the Magnificat
Of the day of the week:

Monday to Friday, fixed to the day.

On Saturdays and Sundays, of the week of the liturgical year - see Ordo.

+

In choir, antiphon intoned by abbot/abbess (or presiding priest), and incense offered here.
MD 209/AM 129


Antiphon for the Magnificat
 As above


Closing prayers, including collect
 MD 210
Stand, bow for Pater Noster and collects; during Advent and Lent, kneel

Of the week of the liturgical year - see Ordo


And for the next part in this series continue on here.

Tuesday, March 6, 2018

Learn the Office: 3.8: Vespers Pt 1 - An introduction to Vespers



Plaque with Censing Angels
Plaque with Censing Angels, ca. 1170–1180
Metropolitan Museum of Art, New York, The Cloisters Collection, 2001 (2001.634)


At the hour of Vespers, the Church signifies the first coming of the Lord, which took place near the evening time of the world, in the final age; on account of this, She offers thanks to God...

In addition, Christ was taken down from the cross at Vespers.  

At the same hour, at supper, He instituted the sacrament of His Body and Blood and He washed the feet of his disciples; and dressed as a pilgrim, He revealed himself in the breaking of the bread. 

Therefore the Church rightly gives thanks to Christ at this hour.

William Durand, Commentary on the [Roman] Office (c1230-96)


The variable content of Vespers


Vespers is, in my view, something of a chameleon hour, taking on different spiritualities and themes depending on whether what is said is the 'ferial', or everyday version of this hour, described by St Benedict in his Rule; or Vespers for a feast or season, using the great many special texts - antiphons, hymns and more - that have been composed for use at it over the centuries.

The challenge in learning how to say this hour is that while the basic structure of the hour always stays the same, pretty much the only texts that are 'fixed' at the hour, or always said, are the basic framework components of the opening and closing prayers standard to all the hours, together with the canticle, the Magnificat.

Accordingly, I'm going to start, in this post, by focusing on the basic structure of Vespers.

In the second post, I'll provide a bit more of a guide to St Benedict's own particular take on the hour, in the ferial Office; in the third post on Vespers I will look at how Vespers changes during the key liturgical seasons; and I will finish off by looking at Vespers for feasts.

About Vespers


Vespers is one of the three 'major' hours of the Office (along with Matins and Lauds), important because it is typically the hour celebrated with most ceremony on feasts.

Vespers is typically said late afternoon or early evening.

Early accounts of it generally treat it as one of the four 'night hours (with Compline, Matins and Lauds), said either around the eleventh 'hour' of daylight (in a system where there are always twelve 'hours' of varying length from dawn to sunset), thus as the sun starts to set, or at sunset.

One of the key differences between Vespers and the other hours is that two sets of Vespers (I&II Vespers) can nominally relate to the same 'day', a legacy of the tradition that feasts start at dusk the night before the day of the feast.

Vespers in the 'pre-Benedictine' tradition


In the pre-Benedictine tradition, the Fathers typically associated Vespers with the evening sacrifice of a lamb in the Temple, the offering of incense at that hour, and the lighting of the lamps (originally in the temple, but which became a domestic ceremony amongst Christians).

The setting of the sun, in other words, was associated both with Christ's sacrifice on the cross, and his light shining in the darkness to lead us through the night.

Those elements are certainly at least vestigially present in St Benedict's version of Vespers as it is said today.

St Benedict uses, for example, the quintessential Vespers psalm, Psalm 140, which talks about evening prayer as akin to the offering of incense.

There are also references to the offering of incense in the versicles  that have come down to us  even though the texts for these are not explicitly mentioned in the Rule.

For this reason, Vespers is one of the two hours (with Lauds) when incense can be used in the Office (typically at the Magnificat).

In addition, some monasteries continue to include the traditional lamp-lighting ceremony as part of the hour.

In many ways though, I think that these traditional themes are more present, in the Benedictine Office at least, in what might be viewed as the second part of Vespers, namely Compline, with its three fixed psalms paralleling the three fixed psalms of Lauds (Psalms 148-150), and Psalm 4's reference to the sacrifice of justice.

Vespers as it has developed over the centuries


St Benedict's version of the hour, it is worth noting, differs quite significantly from that of the Roman Office.

In his discussion of the hour, for example, the thirteenth century commentator William Durandus (see the quote above) associates it with the time that Christ was taken from the cross, and sees its five psalms as standing for the five wounds of Christ.

St Benedict's hour, though, has only four psalms each day, and the absence of most of the Gradual Psalms from the sequence gives it a rather different thematic focus in my view, as I'll explain in the next post.

Over the centuries though, the Roman version of Vespers has heavily influenced the Benedictine through the development of the 'festal'versions of Vespers which mean that this hour more than any other often reflects the particular feast day being celebrated.


The structure of Vespers compared to the other day hours


In terms of structure, Vespers differs from Prime to None in that after the opening prayers, the hours moves straight to the psalmody; the hymn, chapter and so forth follow after the four psalms.

Vespers also includes two elements common only to Lauds: the New Testament canticle (Magnificat for Vespers; Benedictus for Lauds); and the (short) responsory following the chapter.

The table below summarises the overall structure of Vespers.

The structure of Vespers 
Opening prayers - Deus in adjutorium etc
Antiphon (Ant) +Psalm+Gloria+Ant
Ant +Psalm+Gloria+Ant
Ant +Psalm+Gloria+Ant
Ant +Psalm+Gloria+Ant
chapter+Deo gratias
Antiphon for the Magnificat
Magnificat+Gloria Patri
Antiphon repeated
closing prayers - Kyrie eleison, etc
-          Collect



The components of Vespers


The opening prayers

Vespers opens in the same way as all the day hours, with the 'Deus in adjuorium' and Gloria Patri.  

A more elaborate chant tone or musical setting is generally used at Vespers however, and the main variants can be found in the Antiphonale Monasticum from page 1205.

The most elaborate version of this (illustrated in the video below) is reserved for 'Solemn Vespers'.


The psalms and antiphons of Vespers


Vespers has four psalms - or parts of psalms - each day (one less than the Roman version of the hour), compared to the three of the other day hours.

Like Prime to None, Vespers includes both psalms and antiphons.

The key difference is that while Prime to None allocates only one antiphon to a group of psalms, at Vespers in the Benedictine Office each of the psalms normally has an antiphon of its own Ithe exception is during Eastertide), which is said before and after it, so that the structure is as set out below:

Antiphon (Ant) +Psalm+Gloria+Antiphon
Ant +Psalm+Gloria+Ant
Ant +Psalm+Gloria+Ant
Ant +Psalm+Gloria+Ant

As noted above, the particular psalms used on a particular day can either be those of the 'ferial' office, or for the feast.  While the Sunday psalms are often used for feasts, several other psalms are often used as well, with particular psalms always used for feasts of Our Lady for example.

Chapter, responsory, hymn and versicle

After the psalms, Vespers has a short lesson (chapter), responsory, hymn and versicle.

For most the year, the psalter provides the 'default texts', the texts used in 'time throughout the year' on days that are not feasts.

The psalter section does not, however, include the texts used for special seasons of the year such as Advent and Lent, or for feasts.

Accordingly, you need to remember to use the appropriate texts from elsewhere in your book at these times.

The responsory used at Vespers is usually a short form responsory, using one of a few very standard chants (the ones for the Commons of saints can be found in the Antiphonale Monasticum from page 1170).

The short responsory is almost always provided in an even more abbreviated format in Office books: to understand how to interpret the cues given and sing or say it in full, take a look at the notes on short responsories.

Some monasteries do, however, use the full or 'prolix' responsories more commonly used at Matins at I Vespers of major feasts, and a selection of these are included in the Antiphonale Monasticum from page 1183.


The Magnificat and its antiphon

The other new element to this hour is the New Testament Canticle, the Magnificat, which is effectively said as if it were psalm with an antiphon.

When the canticle is sung, the intonation is used with each verse of the canticle.

On weekdays throughout the year, the canticle antiphon is normally that of the day of the week.

On Saturdays, Sundays, feasts and during many seasons during the year, however, the Magnificat antiphon is of the day, and so must be sourced from elsewhere in your Office books.

The closing prayers - Benedicamus Domino

The closing prayers of Vespers follow the standard structure for the day hours, with the collect being that of the relevant Sunday, feast, day or hour (for example during Lent, each Lentan day has two collects assigned to it, one of which is used exclusively at Vespers).

If you are singing Vespers, however, the greater importance of the hour is signalled by the variety of chants of the final 'Benedicamus Domio/Deo Gratias' (Let us give thanks to the Lord/Thanks be to God).

If you look in the Antiphonale Monasticum from page 1244 you will see that the chants used depends on the degree of solemnity of the day, whether the Office is of I or II Vespers, and/or the season.


SUMMARY


The table below summarises the overall structure of Vespers.

The structure of Vespers 
Opening prayers - Deus in adjutorium etc
Antiphon (Ant) +Psalm+Gloria+Ant
Ant +Psalm+Gloria+Ant
Ant +Psalm+Gloria+Ant
Ant +Psalm+Gloria+Ant
chapter+Deo gratias
Antiphon for the Magnificat
Magnificat+Gloria Patri
Antiphon repeated
closing prayers - Kyrie eleison, etc
-          Collect



For the next part in this series, continue on here.

Tuesday, February 27, 2018

Learn the Office 3.7 None




But at the ninth hour, penetrating to hades, He there by the brightness of His splendour extinguished the indescribable darkness of hell, and, bursting its brazen gates and breaking the iron bars brought away with Him to the skies the captive band of saints which was there shut up and detained in the darkness of inexorable hell, and, by taking away the fiery sword, restored to paradise its original inhabitants by his pious confession.

At the same hour, too, Cornelius, the centurion, continuing with his customary devotion in his prayers, is made aware through the converse of the angel with him that his prayers and alms are remembered before the Lord, and at the ninth hour the mystery of the calling of the Gentiles is clearly shown to him, which had been revealed to Peter in his ecstasy of mind at the sixth hour.

In another passage, too, in the Acts of the Apostles, we are told as follows about the same time: But Peter and John went up into the temple at the hour of prayer, the ninth hour.

St John Cassian, Institutes



None is normally said around mid-afternoon.

The hymn: Rerum Deus (O God creations secret force)


The key fixed text for None is the hymn, Rerum Deus, which is said throughout the year, even on feasts.

Although the same hymn is used throughout the year, the chant tones used for it vary depending on the season and level of the day, and can be found in the Antiphonale following the pattern noted in the post on Terce.

You can also find audio files of many of those used at the Liber Hymnarius website, though the notes on when each tone is used does not always align with the Benedictine usage.



The antiphons of None


The main seasonal antiphons are included in the psalter sections of most Office books, but note that they can be displaced by antiphons of the week or day.

The Antiphonale generally just provides the intonation of the antiphon before the psalms, with the full text following.  In the 1962 Office, however, the antiphon is sung in full both before and after the psalms.

The psalms of None


There is no special version of None for feasts, instead the psalms set for the relevant day of the week are used.

None uses three sets of psalms (or stanzas of psalms), for Sundays, Mondays, and Tuesday to Saturday respectively.  You can find notes on each of them to help you with the Latin and understand their meaning in the context of the Office more fully by following the links in the table below.


Sunday
(Ps 118)
Monday
Tuesday to Saturday


Chapter and versicle


The texts for the chapters and versicles for most of the seasons are included in the psalter section of most Office books.  Those for feasts and particular days of the year though, can displace these.

Collects


The collect at Terce is either of the week (the previous Sunday) or day (of the season or feast).

Where there are two collects for each day (for example during Lent), the collect of Lauds is used at Terce.

Finding None in your book

The table below shows the page numbers for the various parts of the hour in the Monastic Diurnal (MD) and Antiphonale Monasticum (AM).

The first column provides links to notes on the rubrics for each component of the hour.

The relevant page numbers in the Monastic Diurnal (MD) and Antiphonale Monasticum (AM) are shown under the relevant days of the week.

You can find notes on the appropriate body postures and so forth in the Introduction to Terce, Sext and None.


            NONE
Sunday
Monday
Tuesday to Saturday
Opening prayers
                            MD 1

Hymn (Rerum Deus)
MD 159
AM 90
MD 176
AM 103
MD 196
AM 118

Antiphon
Of the season, day, date or feast

Psalms
MD 160
AM 91
MD 178
AM 105
MD 198
AM 120

Antiphon
 Of the season, day, date or feast


Chapter
Versicle 
Closing prayers
 MD 154-5 with collect of the season, day, date or feast