The opening of Matins/4 - Why does the Benedictine Office repeat Psalm 3 every day?

In the last post I looked at the rubrics around Psalm 3.  I this post, I want to consider briefly just why St Benedict sets Psalm 3 for Matins every day.  My view is that is because it is meant to remind us of five key aspects of St Benedict's spirituality.

1. Against Manichaenism: we have bodies as well as minds: One of the key reasons for the selection of this psalm as the first for Matins then, must surely lie in the words of verse 3, for in the early hours of the morning, well before dawn, the monk or nun can truly say with the psalmist, 'I have slept and taken my rest, and I have risen up because the Lord has protected me'.

St Benedict seems, in his Rule, to enjoy finding ways in which to carry out quite literally the injunctions of the psalms while pointing to the underlying spiritual meaning of doing so.  'Seven times a day have I given praise to you' is translated quite literally, for example into seven hours to be prayed during the day, while 'at midnight I rose to give praise to thee' justifies Matins (RB16). 

The spiritual meaning of this verse surely lies in its Christological interpretation, for the oldest surviving Patristic reference to Psalm 3, from St Clement of Rome (c96), states that the verse alludes to Our Lord's death and Resurrection.  

Indeed, an early tradition is that the first three psalms of the psalter are about, respectively, the life (Psalm 1), death (Psalm 2) and Resurrection of Christ (Psalm 3).

And of course, the Fathers urge us to apply its message to ourselves as well: we must trust that God will protect us so we rise up, both each day now, and at the last, with him.    

2. The spiritual warfare: The idea that we must wage spiritual warfare against our enemies with the help of God resonates throughout the St Benedict's Rule.  Indeed, in the very opening lines of the Prologue he urges us to renounce our own will, in order  'to fight for the true King, Christ', and take up the 'strong and glorious weapons' of obedience.

The psalm, particularly in verses 1 and 7, makes it clear that we cannot expect the spiritual life to be easy: rather, it is a battle.  We must struggle daily with enemies ranged around us, such as discouragement and temptation. 

It is worth noting too, that verse 7 is closely paralleled by verse 7 of Psalm 90, said at the last hour of each day at Compline.

3.  Time to amend:  This psalm opens by asking why God allows us to be surrounded by our enemies (verse 1), and also asks why the good often seem so badly outnumbered (verse 7).  The challenge posed by a God who often seems to sit back, allowing sinners to flourish while oppressing the good (verse 2) is also a key theme of the psalms the saint places at Prime each day.  Why then does God seem to hold back?  

This psalm doesn't directly answer the question, but in the Prologue to the Rule the saint does suggest one key reason, namely to give all of us - including those we might view as our enemies, those mired in evil - time to repent that we might yet be saved:

"And the days of our life are lengthened and a respite allowed us for this very reason, that we may amend our evil ways. For the Apostle saith: Knowest thou not that the patience of God inviteth thee to repentance? For the merciful Lord saith: I will not the death of a sinner, but that he should be converted and live."

4.  Ask God for help: Another reason for God's delay is suggested by Verse 7 of the psalm, which introduces some key motifs or memes in the Benedictine Office, often used in antiphons and elsewhere, in the word 'exsúrge', or arise.  

In the Prologue to the Rule, St Benedict tells us to 'arise because Scripture rouses us, saying 'Now is the hour to arise'.  The Psalm parallels this, by asking God to arise and save us, for without this  help we cannot rise.  

St Benedict seems to have had some particular attachment to these sentiments for he deliberately splits psalms in two, even across days in order to arrange for these two phrases (or slight variants thereof) to be used as incipits twice on Wednesday: firstly at Matins (Psalm 67/68) and again at Prime (Psalm 9 pt 2/Psalm 11).

5.  God our lifter up, our sustainer:  Finally, closely linked to the requirement that we actively ask for God's help is the deep sense of trust in God to make everything come out right, and help us win the race that we must cultivate.  

Verse 4 of the Psalm alludes to God as the one who is our sustainer or protector (susceptor), who lifts us up.  In many respects the themes of the psalm, and this verse in particular, echo the stanza of Psalm 118 that surround the Suscipe verse that is used as part of the monastic profession ceremony.

Indeed, the idea of God as our 'susceptor' has an important theology behind it.  St Augustine's take on the word points to the analogy of the Roman paterfamilias, who 'received' (acknowledged) his child, thus saving it from the fate of exposure.  He also explains it as a word used to mean a powerful man who takes up the cause of someone, or a doctor or lawyer accepting a case.   When God becomes our susceptor, in other words, he acts as a Father or powerful protector of us, someone who has taken our cause on as his own, and will work to sustain, help and heal us.  The monastic commentator Cassian (c. 360 – 435) took the discussion of its meaning a step further, for in Chapter 17 of his Conference 13 he discusses God's intervention in various types of vocation:

"Hence it comes in our prayers we proclaim God as not only protector and Saviour, but actually as our Helper and Sponsor [adjuitorem et susceptorem] for whereas He first calls us to him, and while we are ignorant and unwilling, draws us towards salvation, he is our Protector and Saviour, but whereas when we are already striving, He is want to bring us help, and to receive and defend those who fly to Him for refuge, He is our Sponsor and Refuge.' "

St Benedict's contemporary Cassiodorus' commentary on the verse puts more emphasis on the idea of God as our ongoing sustainer, particularly in the ennoblement of the flesh through grace made possible through the Incarnation:

"Sustainer, that is, of the form of slave, since the taking up of human nature is the Word made flesh. So it is the flesh which speaks of its glory and the lifting up of its head, for the all-powerful Word assumed it so that the divine and human substance might be one Person without any admixture. This verse is relevant too to the confounding of the Pelagians, who believe that man can by his own efforts achieve something good; for who, pray, could be self-sufficient for performing good without abundance of divine grace? It is through grace by which it is united to God that human nature has taken its place at the Father's right hand."

Throughout the psalm there is a clear message: if we but put our trust in God and cry out to him with strength, he will destroy our enemies, be they of the world, the flesh and the devil.  

No wonder, then, that St Benedict accounted this psalm worthy of daily repetition.

Vulgate	Douay-Rheims
Psalmus David, cum fugeret a facie Absalom filii sui.	The psalm of David when he fled from the face of his son Absalom.
2 Dómine quid multiplicáti sunt qui tríbulant me? * multi insúrgunt advérsum me.	Why, O Lord, are they multiplied that afflict me? many are they who rise up against me.
3  Multi dicunt ánimæ meæ: * Non est salus ipsi in Deo ejus.	Many say to my soul: There is no salvation for him in his God.
4  Tu autem, Dómine, suscéptor meus es, * glória mea, et exáltans caput meum.	But thou, O Lord art my protector, my glory, and the lifter up of my head.
5  Voce mea ad Dóminum clamávi: * et exaudívit me de monte sancto suo.	I have cried to the Lord with my voice: and he hath heard me from his holy hill.
6  Ego dormívi, et soporátus sum: * et exsurréxi, quia Dóminus suscépit me.	I have slept and taken my rest: and I have risen up, because the Lord hath protected me
7  Non timébo míllia pópuli circumdántis me: * exsúrge, Dómine, salvum me fac, Deus meus.	I will not fear thousands of the people, surrounding me: arise, O Lord; save me, O my God.
8  Quóniam tu percussísti omnes adversántes mihi sine causa: * dentes peccatórum contrivísti.	For thou hast struck all them who are my adversaries without cause: thou hast broken the teeth of sinners.
9  Dómini est salus: * et super pópulum tuum benedíctio tua.	Salvation is of the Lord: and thy blessing is upon thy people.

You can find verse by verse notes on the psalm by following the links below:

Introduction to Psalm 3
Psalm 3:v1
Psalm 3:v2
Psalm 3:v3
Psalm 3:v4
Psalm 3:v5
Psalm 3:v6
Psalm 3:v7 
Psalm 3:v8

Notes and readings for the Fourth Sunday of Lent

The notes below identify sources for the texts and chants for Matins for the Fourth Sunday of Lent.

Where to find the texts

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

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 Lent (Non sit vobis vanum) and the hymn (Ex more docti), both of which can be found on Divinum Officium.  If you are using the Psautier Monastique, the hymn is on page 575.

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

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 (Ex more) 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.

**Again, if you know of an online source for the hymn Ex more, please do let me know (CDPL had one but the link is broken; the only thing I can find is the Cantus database manuscript transcription).

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

Most people will not be in a position to chant the responsories, as they can be among the more challenging chants to sing,  and of course they add to the already considerable length of Matins. Still, many of them are very beautiful and meaningful, and it is nice to at least worth having the option of doing some of them occasionally.

In the past, anyone who wanted to sing some or all of the responsories had to spend a great deal of time hunting down the chants for the responsories in places like the Nocturnale Romanum (hard to obtain these days but a very very useful text if you are serious about singing Matins), or via the admittedly wonderful, but not really aimed at performance, Cantus database.

However, a monk recently kindly pointed me to another source for many of them (along with alternatives for this Sunday used prior to the Breviary of Paul V), which can be found here.  Note that the order provided on the site for this Sunday doesn't quite follow the 1963 books - I've indicated the correct order/responsories below.

Nocturn I

 01 Locutus est Dominus ad Moysen
02 Stetit Moyses coram
03 Cantemus Domino gloriose
10 Audi Israel praecepta

Nocturn II

04 In mari via tua
06 Qui persequebantur populum

07 Moyses famulus Domini

11 Vos qui transituri estis

Nocturn III

08 Splendida facta est facies
05 Ecce mitto angelum meum
09 Attendite popule meus
14 Adduxi vos per desertum

Readings and responsories - translations

The Matins readings for the fourth Sunday of Lent in the Benedictine Office are set out below.

Nocturn I (Exodus 3:1-15)

Reading 1: Now Moses fed the sheep of Jethro his father in law, the priest of Madian: and he drove the flock to the inner parts of the desert, and came to the mountain of God, Horeb.  And the Lord appeared to him in a flame of fire out of the midst of a bush: and he saw that the bush was on fire and was not burnt. And Moses said: I will go and see this great sight, why the bush is not burnt.  And when the Lord saw that he went forward to see, he called to him out of the midst of the bush, and said: Moses, Moses. And he answered: Here I am.  And he said: Come not nigh hither, put off the shoes from thy feet: for the place whereon thou standest is holy ground. And he said: I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. Moses hid his face: for he durst not look at God.

R. The Lord spake unto Moses, saying: Go down now into Egypt, and say unto Pharaoh * Let My people go. And the heart of Pharaoh shall be hardened, that he will not let My people go but by a mighty hand.
V. The cry of the children of Israel is come unto Me, and I have seen their affliction come now, therefore, and I will send thee unto Pharaoh, and thou shalt say unto him
R. Let My people go. And the heart of Pharaoh shall be hardened, that he will not let My people go but by a mighty hand.

Reading 2: And the Lord said to him: I have seen the affliction of my people in Egypt, and I have heard their cry because of the rigour of them that are over the works:  And knowing their sorrow, I am come down to deliver them out of the hands of the Egyptians, and to bring them out of that land into a good and spacious land, into a land that floweth with milk and honey, to the places of the Chanaanite, and Hethite, and Amorrhite, and Pherezite, and Hevite, and Jebusite.

R. Moses stood before Pharaoh, and said Thus saith the Lord * Let My people go, that they may hold a feast unto Me in the wilderness.
V. The Lord God of the Hebrews hath sent me unto thee, saying
R. Let My people go, that they may hold a feast unto Me in the wilderness.

Reading 3: For the cry of the children of Israel is come unto me: and I have seen their affliction, wherewith they are oppressed by the Egyptians.  But come, and I will send thee to Pharao, that thou mayst bring forth my people, the children of Israel out of Egypt. And Moses said to God: Who am I that I should go to Pharao, and should bring forth the children of Israel out of Egypt?  And he said to him: I will be with thee: and this thou shalt have for a sign, that I have sent thee: When thou shalt have brought my people out of Egypt, thou shalt offer sacrifice to God upon this mountain.

R. Let us sing unto the Lord, for He hath triumphed gloriously; the horse and his rider hath He thrown into the sea. * The Lord is my strength and song, and He is become my salvation.
V. The Lord is a man of war; Almighty is His Name.
R. The Lord is my strength and song, and He is become my salvation.

Reading 4: Moses said to God: Lo, I shall go to the children of Israel, and say to them: The God of your fathers hath sent me to you. If they should say to me: What is his name? what shall I say to them?  God said to Moses: I AM WHO AM. He said: Thus shalt thou say to the children of Israel: HE WHO IS, hath sent me to you.  And God said again to Moses: Thus shalt thou say to the children of Israel: The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me to you: This is my name for ever, and this is my memorial unto all generations.

R. Hear, O Israel, the law of the Lord, and write it in thine heart as in a book * And I will give unto thee a land flowing with milk and honey.
V. Take heed therefore, and hearken unto My voice and I will be an enemy unto thine enemies.
R. And I will give unto thee a land flowing with milk and honey.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R And I will give unto thee a land flowing with milk and honey.

Nocturn II:Sermons of St Basil the Great, 1st on Fasting.

Reading 5: We know that it was with and by fasting that Moses went up into the Mount, for he had not dared to go up to that smoking summit, nor to have entered that darkness, except he had been made strong by a Fast. It was with fasting that he received the commandments, written by the finger of God upon tables of stone. Upon the mountain, that Fast made interest with Him Whose law was given unto it; but, below, gluttony was leading the people to the worship of idols and polluting them. It is written The people sat down to eat and to drink, and rose up to play. That one fit of drunken frenzy, on the part of the people, made void and of none effect all the toil and patience of the forty days, during the which the servant of God had fasted and prayed unceasingly.

R. Thy way is in the sea, and thy paths in the great waters. * Thou leddest thy people like a flock, by the hand of Moses and Aaron.
V. Thou broughtest them through the Red Sea, and leddest them through much water.
R. Thou leddest thy people like a flock by the hand of Moses and Aaron.

Reading 6: To the Fast had been given those tables of stone written on with the finger of God; the Feast's work was to break them, by the hand of the most holy prophet, who deemed a nation of drunkards a nation unmeet to receive law from God. In a moment of time, that people, who had by great wonders been taught to worship God, were, by gluttony, dropped back into the cesspool of Egyptian idolatry. The which things if thou wilt consider, thou shalt see that the tendency of fasting is to God-ward, and that that of feasting is to hell-ward.

R. O Lord, Thou hast overwhelmed in the deep of the sea them which persecuted thy people * Even thy people which Thou leddest in the pillar of the cloud.
V. Thou leddest thy people like a flock, by the hand of Moses and Aaron.
R. Even thy people, which Thou leddest in the pillar of the cloud.

Reading 7: What was it that degraded Esau, and made him a slave to his brother? Was it not that one dish of pottage for which he sold his birthright?  Was it not prayer when joined to fasting that gave Samuel to his mother? What made the mighty Samson invincible? Was it not the fast during the which he was conceived in his mother's womb? The fast it was which made him to be conceived; the fast, which fed him; the fast, which made a man of him, even as the Angel of the Lord commanded his mother, saying She may not eat of anything that cometh of the vine, neither let her drink wine or strong drink.  Fasting is the mother of prophets, the strength and stay of mighty men.

R. Moses, the servant of God, fasted forty days and forty nights * To make him meet to receive the Law of God.
V. Moses went up unto the Lord on Mount Sinai, and he was in the Mount forty days and forty nights.
R. To make him meet to receive the Law of God.

Reading 8: It is fasting which giveth wisdom to lawgivers; fasting which is the trustiest keeper of the soul, and the safest companion for the body. It is fasting which is strength and armour to mighty men; fasting which maketh supple them which run and which wrestle. It is fasting which maketh a man strong to strive against temptation, and which is to godliness as a fenced city; even fasting, whose fellow is soberness, and her work temperance. It is fasting which maketh men to wax valiant in fight; fasting which teacheth to rest in time of peace. Fasting maketh a Nazarite to be holy, and a priest perfect. Without a fast it is unlawful to touch the Sacrifice, not only in that mystic and true worship of God which now is, but also according to the law, in those sacrifices which were offered of old time as figures of the true. It was fasting which opened the eyes of Elias to look upon the visions of God, even as it is written, that when he had fasted forty days and forty nights he was in the mount of God, even Horeb, and he was made able, so far as man may be made able, to see God.  Even so also was Moses in that Mount forty days and forty nights, fasting, at what time he again received the Law. Unless the Ninevites had fasted, both man and beast, herd and flock, they had not escaped from the ruin that hung over them. In the wilderness fell some and who were they? Yea, they were such as lusted after flesh meat.

R. When ye be gone over Jordan, there shall ye build an altar unto the Lord * Of whole stones; ye shall not lift up any iron tool upon them; and ye shall offer burnt-offerings thereon, and peace-offerings, unto your God.
V. When ye shall pass over (Jordan) unto the land which the Lord giveth you, there shall ye build an altar unto the Lord.
R. Of whole stones; ye shall not lift up any iron tool upon them; and ye shall offer burnt-offerings thereon, and peace-offerings, unto your God.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
V. Of whole stones; ye shall not lift up any iron tool upon them; and ye shall offer burnt-offerings thereon, and peace-offerings, unto your God.

Nocturn III

Reading 9: The miracles which our Lord Jesus Christ did were the very works of God, and they enlighten the mind of man by mean of things which are seen, that he may know more of God. God is Himself of such a Substance as eye cannot see, and the miracles, by the which He ruleth the whole world continually, and satisfieth the need of everything that He hath made, are by use become so common, that scarce any will vouchsafe to see that there are wonderful and amazing works of God in every grain of seed of grass. According to His mercy He kept some works to be done in their due season, but out of the common course and order of nature, that men might see them and be astonished, not because they are greater, but because they are rarer than those which they lightly esteem, since they see them day by day.

R. After that the Lord had looked upon him, the face of Moses shone. * And when the elders saw that his face shone, they marvelled and were sore afraid.
V. And when he came down from Mount Sinai with the two tables of testimony in his hand, he wist not that his face shone, because that God had spoken with him.
R. And when the elders saw that his face shone, they marvelled and were sore afraid.

Reading 10: Or it is a greater miracle to govern the whole universe, than to satisfy five thousand men with five loaves of bread; and yet no man marvelleth at it. At the feeding of the five thousand, men marvel, not because it is a greater miracle than the other, but because it is rarer. For Who is He Who now feedeth the whole world, but He Who, from a little grain that is sown, maketh the fulness of the harvest?

R. Behold, I send My Angel before thee, to keep thee. * Beware, and obey My voice; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries; for Mine Angel shall go before thee.
V. O Israel, if thou wilt hearken unto Me, there shall no strange god be in thee, neither shalt thou worship any strange god for am the Lord.
R. Beware, and obey My voice; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries; for Mine Angel shall go before thee.

Reading 11: God worketh in both cases in one and the same manner. He Who of the sowing maketh to come the harvest, is He Who of the five barley loaves in His Hands made bread to feed five thousand men; for Christ's are the Hands which are able to do both the one and the other. He Who multiplieth the grains of corn multiplied the loaves, only not by committing them to the earth whereof He is the Maker.

R. Give ear, O My people, to My law * Incline your ears to the words of My mouth.
V. I will open My mouth in parables I will utter dark sayings of old.
R. Incline your ears to the words of My mouth.

Reading 12: This miracle, then, is brought to bear upon our bodies, that our souls may thereby be quickened; shown to our eyes, to give food to our understanding; that, through His works which we see, we may marvel at that God Whom we cannot see, and, being roused up to believe, and purified by believing, we may long to see Him, yea, may know by things which are seen Him Who is Unseen. Nor yet sufficeth it for us to see only this meaning in Christ's miracles. Let us ask of the miracles themselves what they have to tell us concerning Christ for, soothly, they have a tongue of their own, if only we will understand it. For, because Christ is the Word of God, therefore the work of the Word is a Word for us.

R. I, even I, the Lord, have led you forty years in the wilderness, and your clothes are not waxen old upon you.* I rained down manna upon you from heaven, and ye have forgotten Me, saith the Lord.
V. I led you forth out of the land of Egypt, and delivered you from the house of bondage.
R. I rained down manna upon you from heaven, and ye have forgotten Me, saith the Lord.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
V. I rained down manna upon you from heaven, and ye have forgotten Me, saith the Lord.

Gospel

The Gospel is St John 6:1-15:

After these things Jesus went over the sea of Galilee, which is that of Tiberias.  And a great multitude followed him, because they saw the miracles which he did on them that were diseased.  Jesus therefore went up into a mountain, and there he sat with his disciples.  Now the pasch, the festival day of the Jews, was near at hand. When Jesus therefore had lifted up his eyes, and seen that a very great multitude cometh to him, he said to Philip: Whence shall we buy bread, that these may eat? And this he said to try him; for he himself knew what he would do.  Philip answered him: Two hundred pennyworth of bread is not sufficient for them, that every one may take a little.  One of his disciples, Andrew, the brother of Simon Peter, saith to him:  There is a boy here that hath five barley loaves, and two fishes; but what are these among so many?  Then Jesus said: Make the men sit down. Now there was much grass in the place. The men therefore sat down, in number about five thousand. And Jesus took the loaves: and when he had given thanks, he distributed to them that were set down. In like manner also of the fishes, as much as they would.  And when they were filled, he said to his disciples: Gather up the fragments that remain, lest they be lost.  They gathered up therefore, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above to them that had eaten.  Now those men, when they had seen what a miracle Jesus had done, said: This is of a truth the prophet, that is to come into the world.  Jesus therefore, when he knew that they would come to take him by force, and make him king, fled again into the mountain himself alone.

Notes and readings for the feast of the Annunciation

unknown artist, c. 1420,
Museu Nacional d'Art de Catalunya, Barcelona

On the feast of the Annunciation, as with all Class I feasts, Matins has three Nocturns, and follows the basic structure of the Sunday Office.

Texts and chants for the feast 

Divinum Officium does not, unfortunately, provide the texts for this feast in the Benedictine Office, and the Roman Office omits some of the readings used in the Benedictine version, but you can find the English of all of the readings and responsories set out below.

The invitatory for the feast (Ave Maria gratia plena Dominus tecum) can be found in the Liber Responsorialis, pg 425.

The hymn (Quem terra pontus aethera), antiphons and psalms are of feasts of the BVM, which can be found in the Liber Responsorialis, pg 245-258.

The psalms and canticles of the Common of the BVM are:

Nocturn I: Ps 8, 18, 23, 44, 45, 47
Nocturn II: Ps 84, 86, 95, 96, 97, 98
Nocturn III: Sirach 39:17-21; Isaiah 61:10-11, 62:1-3; Isaiah 62:4-7.

The readings and responsories are of the feast.  If you are using a breviary, look for the texts under the Common of feasts of the BVM, and under the date of the feast.

Chants for the responsories

The responsories and sources for them that I have been able to identify are set out below.  Please do let me know if you can fill in any of the gaps.

Nocturn I

1. Missus est Gabriel  - Nocturnale Romanum (NR), pg 124*; Baronius, Little Office of Our Lady (LOOL), pg 164
2. Ave Maria gratia plena - NR 125*; LOOL, pg 165
3. Suscipe verbum  Virgo Maria - NR 126*; LOOL, pg 166
4. Quae cum audisset

Nocturn II

5. Ecce virgo concipiet - NR 127*
6. Egredietur virga de radice Iesse - NR 127*
7. Dixit autem Maria ad angelum Quomodo fiet istud - Cantus database
8. Dixit autem Maria ecce ancilla Domini - Cantus database

Nocturn III

9. Beatam me dicent - Liber Responsorialis (LR), pg 257
10.  Sancta et immaculata virginitas  - LR, pg 247; NR pg 128
11. Congratulamini mihi - LR, pg 248; NR, 129*
12. Gaude Maria Virgo  - NR, pg 130*

Readings and responsories

The Matins readings in the Benedictine Office for the feast of the Annunciation are set out below.

Nocturn I: Isaiah 7: 10-15; 11: 1-5; 35: 1-3, 4-7

Reading 1: The Lord sent, besides, this message to Achaz, Ask the Lord thy God to give thee a sign, in the depths beneath thee, or in the height above thee. But Achaz said, Nay, I will not ask for a sign; I will not put the Lord to the test. Why then, said Isaias, listen to me, you that are of David’s race. Cannot you be content with trying the patience of men? Must you try my God’s patience too? Sign you ask none, but sign the Lord will give you. Maid shall be with child, and shall bear a son, that shall be called Emmanuel.  On butter and honey shall be his thriving, till he is of age to know good from harm;

R. The angel Gabriel was sent to Mary, a Virgin espoused to Joseph, to bring unto her the word of the Lord and when the Virgin saw the light she was afraid. Fear not, Mary, for thou hast found grace from the Lord. * Behold, thou shalt conceive and bring forth a son, and He shall be called the Son of the Highest.
V. The Lord God shall give unto Him the throne of His father David, and He shall reign over the house of Jacob for ever.
R. Behold, thou shalt conceive and bring forth a son, and He shall be called the Son of the Highest.

Reading 2: From the stock of Jesse a scion shall burgeon yet; out of his roots a flower shall spring.  One shall be born, on whom the spirit of the Lord will rest; a spirit wise and discerning, a spirit prudent and strong, a spirit of knowledge and of piety,  and ever fear of the Lord shall fill his heart. Not his to judge by appearances, listen to rumours when he makes award; here is judgement will give the poor redress, here is award will right the wrongs of the defenceless. Word of him shall smite the earth like a rod, breath of him destroy the ill-doer; love of right shall be the baldric he wears, faithfulness the strength that girds him.

R. Hail, Mary, full of grace; the Lord is with thee * The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee therefore also that Holy Thing Which shall be born of thee shall be called the Son of God.
V. How shall this be, seeing I know not a man? And the Angel answered and said unto her,
R. The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that Holy Thing Which shall be born of thee shall be called the Son of God.

Reading 3: Thrills the barren desert with rejoicing; the wilderness takes heart, and blossoms, fair as the lily.  Blossom on blossom, it will rejoice and sing for joy; all the majesty of Lebanon is bestowed on it, all the grace of Carmel and of Saron. All alike shall see the glory of the Lord, the majesty of our God. Stiffen, then, the sinews of drooping hand and flagging knee

R. Receive, O Virgin Mary, receive the word of the Lord, which is sent thee by His Angel thou shalt conceive, and shalt bring forth God and Man together.* And thou shalt be called blessed among all women.
V. Thou shalt bring forth a son, and remain a maiden undefiled thou shalt conceive and be a Mother, still Virgin unspotted.
R. And thou shalt be called blessed among all women.

Reading 4: Give word to the faint-hearted, Take courage, and have no fear; see where your Lord is bringing redress for your wrongs, God himself, coming to deliver you! Then the eyes of the blind shall be opened, and deaf ears unsealed; the lame man, then, shall leap as the deer leap, the speechless tongue cry aloud. Springs will gush out in the wilderness, streams flow through the desert; ground that was dried up will give place to pools, barren land to wells of clear water; where the serpent had its lair once, reed and bulrush will show their green.

R: Who having heard, was troubled at his saying, and thought with herself what manner of salutation this should be. * And the angel said to her:
V: Fear not, Mary, for thou hast found grace with God.
R: And the angel said to her
V: Glory be...
R: And the angel said to her

Nocturn II: Sermon 22 of St Leo

Reading 5: The Almighty and merciful God, Whose nature is goodness, Whose will is power, and Whose work is mercy, did, at the very beginning of the world, as soon as the devil's hatred had mortally poisoned us with the venom of his envy, foretell those remedies which His mercy had foreordained for our healing. He bade the serpent know that there was to be a Seed of the woman Who should yet bruise the swelling of his pestilential head; this Seed was none other than the Christ to come in the flesh, that God and Man in one Person, Who, being born of a Virgin, should, by His undefiled birth, damn the seducer of man.

R. Behold, the Virgin shall conceive, and bear a son, saith the Lord * And His name shall be called Wonderful, the Mighty God.
V. He shall sit upon the throne of David, and upon his kingdom for ever.
R. And His name shall be called Wonderful, the Mighty God.

Reading 6: The devil rejoiced that by his fraud he had so deceived man as to make him lose the gifts of God, forfeit his privilege of eternal life, bring himself under the hard sentence of death, and find in his misery a certain comfort in the accomplice of his guilt; he rejoiced also that God, in His just anger, was changed towards man, whom He had made in such honour. But, dearly beloved brethren, that Unchangeable God, Whose Will cannot be divorced from His goodness, by His own secret counsel carried out in a mysterious way His original purpose of goodness, and man, who had been led into sin by the wicked craft of the devil, perished not to disappoint that gracious purpose of God.

R. There shall come forth a rod out of the stem of Jesse, and a Flower shall grow out of his roots. * And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.
V. And the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might.
R. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.

Reading 7: Then therefore, dearly beloved brethren, the fulness of that time came, which God had appointed for our Redemption, our Lord Jesus Christ entered this lower world, came down from His heavenly throne, and, while He left not that glory which He hath with the Father before the world was, was incarnate by a new order and a new birth new, in that He Who is Invisible among His own, was made visible among us; He Who is Incomprehensible, willed to be comprehended; He Who is before the ages, began to be in time; the Lord of all shadowed the glory of His Majesty, and took upon Him the form of a servant; the Impassible God vouchsafed to become a man subject to suffering; and the Immortal laid Himself under the laws of death.

R: And Mary said to the angel: How shall this be done, because I know not man? * And the angel answering, said to her
V: The Holy Ghost shall come upon thee, and the power of the most High shall overshadow thee
R: And the angel answering, said to her

Reading 8:  For though the true mercy of God had infinitely many schemes to hand for the restoration of mankind, it chose that particular design which put in force for destroying the devil's work, not the efficacy of might but the dictates of justice. For the pride of the ancient foe not undeservedly made good its despotic rights over all men, and with no unwarrantable supremacy tyrannized over those who had been of their own accord lured away from God's commands to be the slaves of his will. And so there would be no justice in his losing the immemorial slavery of the human race, were he not conquered by that which he had subjugated.

R: And Mary said: Behold the handmaid of the Lord; * Be it done to me according to thy word
V: Blessed art thou among women, and blessed is the fruit of thy womb
R: Be it done to me according to thy word
V: Glory be...
R: Be it done to me according to thy word

Nocturn III: St Ambrose:

Reading 9: The mysteries of God are unsearchable, and it is especially declared by a Prophet, that a man can hardly know His counsels.  Nevertheless, some things have been revealed to us, and we may gather from some of the words and works of the Lord our Saviour, that there was a special purpose of God, in the fact that she who was chosen to be the mother of the Lord was espoused to a man. Why did not the power of the Highest overshadow her before she was so espoused? Perhaps it was lest any might blasphemously say that she had conceived in fornication the Holy One.

R: All generations shall call me blessed.* Because he that is mighty, hath done great things to me; and holy is his name.
V: My soul doth magnify the Lord and my spirit hath rejoiced in God my Saviour
R: Because he that is mighty, hath done great things to me; and holy is his name.

Reading 10: And the Scripture clearly demonstrates that she would be both espoused and a virgin: a virgin, that it might be clear that she was free from intercourse with man; espoused, lest she be seared by the infamy of violated virginity, to which desecration the pregnant womb would plainly seem to point.  For the Lord preferred that some should be in doubt rather about the manner of His birth than about the purity of His mother.  For he knew the delicate reserve of the Virgin and the elusive fame of modesty, and He did not think that faith in His birth should be built up by injuries to His mother.

R: O holy and immaculate virginity, I know not by what praises I may extol thee: * For thou hast born in thy womb, whom the heavens could not contain
V: Blessed art thou among women, and blessed is the fruit of thy womb.
R: For thou hast born in thy womb, whom the heavens could not contain

Reading 11: And the angel came in unto her. Let us learn from this Virgin how to bear ourselves, let us learn her modesty, let us learn by her devout utterance, above all let us learn by the holy mystery enacted. It is the part of a maiden to be timid, to avoid the advances of men, and to shrink from men's addresses. Would that our women would learn from the example of modesty here set before us. She upon whom the stare of men had never been fixed was alone in her chamber, and was found only by an angel. There was neither companion nor witness there, that what passed might not be debased in gossip and the angel saluted her.

R. Rejoice with me, all ye that love the Lord, for while I was yet a little one, I pleased the Most High. * And I have brought forth from my bowels God and man.
V. All generations shall call me blessed, since the Lord hath regarded the lowliness of His handmaiden.
R. And I have brought forth from my bowels God and man.

Reading 12: For the mystery of so great a message must be proposed not by the mouth of man, but by that of an angel.  Today for the first time is heard: 'The Holy Spirit will overshadow thee'.  And it is heard and believed.  Finally, 'Behold', she says'the handmaid of the Lord; be it done unto me according to thy word.'  See the humility, behold the devotion!  She who is chosen to be the Mother of the Lord calls herself His handmaid; nor is she suddenly elated by the promise.

R. Rejoice, O Mary, by whose mighty hand the Church hath victory o'er her foes achieved, since thou to Gabriel's word of quickening power in lowliness hast listened, and believed; * Thou, still a virgin, in thy blessed womb hast God Incarnate of thy flesh conceived, and, still of heaven, of that virginity remainest after childbirth unbereaved.
V. Blessed art thou that hast believed, for there is a performance of those things which were told thee from the Lord.
R. Thou, still a virgin, in thy blessed womb hast God Incarnate of thy flesh conceived, and, still of heaven, of that virginity remainest after childbirth unbereaved.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Thou, still a virgin, in thy blessed womb hast God Incarnate of thy flesh conceived, and, still of heaven, of that virginity remainest after childbirth unbereaved.

Gospel

The Gospel for the feast of the Annunciation is St Luke 1:26-38:

And in the sixth month, the angel Gabriel was sent from God into a city of Galilee, called Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin' s name was Mary. And the angel being come in, said unto her: Hail, full of grace, the Lord is with thee: blessed art thou among women. Who having heard, was troubled at his saying, and thought with herself what manner of salutation this should be. And the angel said to her: Fear not, Mary, for thou hast found grace with God. Behold thou shalt conceive in thy womb, and shalt bring forth a son; and thou shalt call his name Jesus. He shall be great, and shall be called the Son of the most High; and the Lord God shall give unto him the throne of David his father; and he shall reign in the house of Jacob for ever. And of his kingdom there shall be no end. And Mary said to the angel: How shall this be done, because I know not man? And the angel answering, said to her: The Holy Ghost shall come upon thee, and the power of the most High shall overshadow thee. And therefore also the Holy which shall be born of thee shall be called the Son of God. And behold thy cousin Elizabeth, she also hath conceived a son in her old age; and this is the sixth month with her that is called barren: Because no word shall be impossible with God. And Mary said: Behold the handmaid of the Lord; be it done to me according to thy word. And the angel departed from her.

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.

Matins for the Feast of St Joseph, Class I

The feast of St Joseph, Spouse of the BVM is transferred this year from 19 March to Monday.

All Class I feasts have three Nocturns, and follow the basic structure of the Sunday Office.

Texts and chants for the feast 

Divinum Officium does not, unfortunately, provide the texts for this feast in the Benedictine Office, but the readings and many of the antiphons are the same as the Roman (though arranged differently), with the exception of the twelfth reading, which is a continuation of the homily.

If you are using a breviary, the texts are in the section for feasts of saints arranged by date.

The texts for the feast other than the readings - that is the invitatory antiphon, hymn, psalm antiphons and responsories, can be found (Latin only) in the Liber Responsorialis (LR) on page  301-316.

The LR also lists out the psalms to be said in each Nocturn, but doesn't point you to the Third Nocturn canticles.  They are however the same as for a confessor, viz:

Nocturn I: Psalms: 1, 2, 4, 5, 8, 10
Nocturn II: Psalms 14, 20, 23, 95, 96, 97
Nocturn III Canticles: Ecclesiasticus 14:22, 15:3-4, 6; Jeremiah 17:7-8; Ecclesiasticus 31:8-11

The collect for the feast can be found in the Monastic Diurnal, pg 22**.

Readings and responsories

Nocturn I: Genesis 39: 1-3, 4-5; 41: 37-40, 41-44.

Reading 1: And Joseph was brought into Egypt, and Putiphar an eunuch of Pharao, chief captain of the army, an Egyptian, bought him of the Ismaelites, by whom he was brought. And the Lord was with him, and he was a prosperous man in all things: and he dwelt in his master's house.Who knew very well that the Lord was with him, and made all that he did to prosper in his hand.

R. The Lord was with Joseph, and gave him favour in the sight of the keeper of the prison. * And the keeper of the prison committed to Joseph's hand all the prisoners that were in the prison.
V. And whatsoever they did there, he was the doer of it because the Lord was with him, and that which he did, the Lord made it to prosper.
R. And the keeper of the prison committed to Joseph's hand all the prisoners that were in the prison.

Reading 2: And Joseph found favour in the sight of his master, and ministered to him: and being set over all by him, he governed the house committed to him, and all things that were delivered to him: And the Lord blessed the house of the Egyptian for Joseph's sake.

R. When all the land of Egypt was famished, the people cried to the king for bread. And the king said unto all the Egyptians * Go unto Joseph; and what he saith to you, do.
V. The famine was more grievous every day over all the face of the earth, and Joseph opened all the storehouses, and sold unto the Egyptians.
R. Go unto Joseph; and what he saith to you, do.

Reading 3: The counsel pleased Pharao and all his servants. And he said to them: Can we find such another man, that is full of the spirit of God? He said therefore to Joseph: Seeing God hath shewn thee all that thou hast said, can I find one wiser and one like unto thee? Thou shalt be over my house, and at the commandment of thy mouth all the people shall obey: only in the kingly throne will I be above thee.

R. The Lord hath made me as a father to Pharaoh, and lord of all his house fear not * For God sent me before you into Egypt, to save your lives.
V. Come unto me, and I will give you all the good things of Egypt, and ye shall eat the fat of the land.
R. For God sent me before you into Egypt, to save your lives.

Reading 4: And again Pharao said to Joseph: Behold, I have appointed thee over the whole land of Egypt. And he took his ring from his own hand, and gave it into his hand: and he put upon him a robe of silk, and put a chain of gold about his neck. And he made him go up into his second chariot, the crier proclaiming that all should bow their knee before him, and that they should know he was made governor over the whole land of Egypt.  And the king said to Joseph: I am Pharao; without thy commandment no man shall move hand or foot in all the land of Egypt.

Nocturn II (From the Sermons of St Bernard, Abbot of Clairvaux. 2nd on Luke i. 26)

Reading 5 : What and what manner of man the blessed Joseph was, we may gather from that title wherewith, albeit only as a deputy, God deemed him fit to be honoured he was both called, and supposed to be the Father of God. We may gather it from his very name, which, being interpreted, signifieth Increase. Remember likewise that great Patriarch who was sold into Egypt, and know that the Husband of Mary not only received his name, but inherited his purity, and was likened to him in innocence and in grace.

R. Joseph went up from Galilee, out of the city of Nazareth, into Judea, unto the city of David, which is called Bethlehem * Because he was of the house and lineage of David.
V. To be enrolled with Mary his espoused wife.
R. Because he was of the house and lineage of David.

Reading 6: If then, that Joseph that was sold by his brethren through envy, and was brought down to Egypt, was a type of Christ sold by a disciple, and handed over to the Gentiles, the other Joseph flying from the envy of Herod carried Christ into Egypt. That first Joseph kept loyal to his master, and would not carnally know his master's wife; that second Joseph knew that the Lady, the Mother of his Lord, was a virgin, and he himself remained faithfully virgin toward her.

R. Arise, and take the young Child and His mother, and flee into Egypt; * And be thou there until I bring thee word.
V. That it might be fulfilled which was spoken of the Lord by the Prophet, saying Out of Egypt have I called My Son.
R. And be thou there until I bring thee word.

Reading 7: To that first Joseph it was given to know dark things in interpreting of dreams; to the second Joseph it was given in sleep to know the mysteries of the kingdom of heaven.The first Joseph laid by bread, not for himself, but for all people; the second Joseph received into his keeping that Living Bread Which came down from heaven, not for him only, but for the whole world.

R. When His parents brought the Child Jesus into the temple, to do for Him after the custom of the law, * Simeon took Him up in his arms, and blessed God.
V. And His father and mother marvelled at those things which were spoken of Him.
R. Simeon took Him up in his arms, and blessed God.

Reading 8: We cannot doubt but that that Joseph was good and faithful to whom was espoused the Mother of the Saviour. Yea, I say, he was a faithful and wise servant, whom the Lord appointed to be the comfort of His own Mother, the keeper of His own Body, and the only and trusty helper in the Eternal Counsels.

V: And when his parents brought in the child Jesus, to do for him according to the custom of the law, *  Simeon took him into his arms, and blessed God.
R: And his father and mother were wondering at those things which were spoken concerning him.
V:  Simeon took him into his arms, and blessed God.
R: Glory be...
V: Simeon took him into his arms, and blessed God.

Nocturn III: (Homily by St Jerome)

Reading 9 : Why was the Lord conceived of an espoused virgin rather than of a free? First, for the sake of the genealogy of Mary, which we have obtained by that of Joseph. Secondly, because she was thus saved from being stoned by the Jews as an adulteress. Thirdly, that Himself and His mother might have a guardian on their journey into Egypt. To these, Ignatius, the martyr of Antioch, has added a fourth reason namely, that the birth might take place unknown to the devil; who would naturally suppose that Mary had conceived by Joseph.

V: And his parents went every year to Jerusalem, at the solemn day of the pasch, and having fulfilled the days, when they returned, the child Jesus remained in Jerusalem; * and his parents knew it not.
R: And thinking that he was in the company, they came a day’s journey, and sought him among their kinsfolks and acquaintance.
V: and his parents knew it not.

Reading 10: Before they came together, she was found with child of the Holy Ghost. She was found, that is, by Joseph, but by no one else. He had already almost an husband's privilege to know all that concerned her. Before they came together. This doth not imply that they ever did come together the Scripture merely showeth the absolute fact that up to this time they had not done so.

R. The Mother of Jesus said unto Him Son, why hast Thou thus dealt with us? * Behold, thy father and I have sought thee sorrowing.
V. And He said unto them: How is it that ye sought Me? Wist ye not that I must be about My Father's business?
R. Behold, thy father and I have sought thee sorrowing.

Reading 11: Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily. If any man be joined to a fornicatress they become one body; and according to the law they that are privy to a crime are thereby guilty. How then can it be that Joseph is described as a just man, at the very time he was compounding the criminality of his espoused? It must have been that he knew her to be pure, and yet understood not the mystery of her pregnancy, but, while he wondered at that which had happened, was willing to hold his peace.

R. Jesus went down with them, and came to Nazareth * And was subject unto them.
V. He increased in wisdom and stature, and in favour with God and man.
R. And was subject unto them.

Reading 12: 'Joseph, son of David, fear not to take unto thee Mary thy wife,'  Above we stated that spouses are called wives; which fact the Book against Helvidius explains more fully.  Now, by way of approval the Angel speaks to him during sleep, to sanction the appropriateness of his silence.  It is likewise to be noted that Joseph is called the son of David in order that Mary also might be shown to be of the offspring of David.

R: A faithful and wise servant, whom the Lord hath set over His household. * Amen I say to you, he shall place him over all his goods.
V He that is the keeper of his master, shall be glorified.
R Amen I say to you, he shall place him over all his goods.
V Glory be...
R: Amen I say to you, he shall place him over all his goods.

Gospel

The Gospel for today's feast is St Matthew 1:18-21:

Christi autem generatio sic erat: cum esset desponsata mater ejus Maria Joseph, antequam convenirent inventa est in utero habens de Spiritu Sancto. Joseph autem vir ejus cum esset justus, et nollet eam traducere, voluit occulte dimittere eam.  Hæc autem eo cogitante, ecce angelus Domini apparuit in somnis ei, dicens: Joseph, fili David, noli timere accipere Mariam conjugem tuam: quod enim in ea natum est, de Spiritu Sancto est.  Pariet autem filium: et vocabis nomen ejus Jesum: ipse enim salvum faciet populum suum a peccatis eorum.

Now the generation of Christ was in this wise. When as his mother Mary was espoused to Joseph, before they came together, she was found with child, of the Holy Ghost. Whereupon Joseph her husband, being a just man, and not willing publicly to expose her, was minded to put her away privately. But while he thought on these things, behold the angel of the Lord appeared to him in his sleep, saying: Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost. And she shall bring forth a son: and thou shalt call his name JESUS. For he shall save his people from their sins.