THESAURUS LITURGIÆ
HORARUM MONASTICÆ (SCDW)
I. Directory for Carrying Out
the Work of God
 

 Paris Breviary, 1414

I. DIRECTORY FOR CARRYING OUT THE WORK OF GOD

I. Directorium De Opere Dei Persolvendo, Thes. pp. 3-18

PREFACE

Prooemium

This Directory for carrying out the Work of God, that is to say for celebrating the Liturgy of the Hours according to the monastic rite, has been drawn up by the liturgical commission which was set up for the entire Benedictine Confederation (in 1973). It is intended as a response to the request made by the Sacred Congregation for Divine Worship dated 26 February 1974.

Hoc Directorio de Opere Dei persolvendo seu de Liturgia Horarum celebranda iuxta ritum monasticum, commissio de re liturgica pro tota Confoederatione Benedictina erecta respondere intendit petitioni, quam Sacra Congregatio pro Cultu Divino die 26 Februarii 1974 sibi proposuit.

In 1970 the Divine Office, revised by decree of the Second Vatican Council, was promulgated by Pope Paul VI for the universal Church. Instead of a prefatory section of General Rubrics, the Sacred Congregation for Divine Worship decided to introduce the Liturgy of the Hours according to the Roman rite with a treatise entitled General Instruction of the Liturgy of the Hours. In this important document can be found a clear exposition of the wealth of spiritual teaching relating to the celebration of the Hours of the Work of God which has always been and still is venerated by monastic tradition. The renewed affirmation of these norms by the highest authority once more imposes upon monks and nuns of today the duty of ensuring that the Work of God is truly the center of spiritual life in their monastic communities.

Anno 1970 Officium divinum ex decreto Concilii Vaticani II instauratum a Paulo PP VI pro universa Ecclesia promulgatum est. Libro Liturgiae Horarum iuxta ritum Romanum Sacra Congregatio pro Cultu Divino, loco “Rubricarum generalium”, praemisit dissertationem quae inscribitur Institutio generalis de Liturgia Horarum. In hoc insigni documento inveniuntur et in clara luce ponuntur thesauri spiritualis doctrinae, relate ad celebrationem Horarum Operis Dei, qui traditioni monasticae sacrosancti semper fuerunt et sunt. Occasione novae affirmationis harum normarum per ministerium auctoritatis supremae, monachis et monialibus huius temporis denuo imponitur ut Opus Dei rerum veritate centrum vitae spiritualis in communitatibus monasticis occupet.

It is not, however, our intention to repeat here, or even to summarize, what has already been admirably dealt with in the General Instruction of the Liturgy of the Hours, but rather to discuss or re-examine the directive norms of monastic tradition in the light of the principles of renewal laid down by the General Instruction. At the same time we shall consider the various ways of praying the Office with which many monasteries have experimented in the general renewal of the liturgy initiated and promoted by the Council. The monastic tradition of prayer will thus be seen in the context of those dynamic spiritual trends present in the world and culture of our time, and against the background of that legitimate pluralism which the Church recognizes as a valid factor in the building up of the Body of Christ.

Non intenditur  tamen hic repetere, nec compendio contrahere ea quae in IGLH optime dicta sunt, sed tractantur vel retractantur nonnae directivae traditionis monasticae in luce principiorum renovationis faciendae, quae in IGLH exponuntur. Eodem tempore considerabuntur variae experientiae precationis, quae pro renovatione liturgica, a Concilio Vaticano II initiata et promota, in multis monasteriis factae sunt, Quo fiet, ut monastica traditio, in iis quae orationem spectant, cum spiritualibus tendentiis, in mundo et cultura huius temporis vivide praesentibus, necessitudinem ineat, secundum legitimum pluralismmu illum, in quo Ecclesia elementa valida pro aedificando Corpore Christi agnoscit.

The following considerations are not intended to constitute a systematic synthesis of the theology of the Work of God. They offer simple “reflections” upon those aspects of liturgical prayer which are of the highest importance for the monastic life. Part I contains observations of the theoretical order; Part II covers practical applications.

Considerationes sequentes non intendunt constituere systematicam synthesim de theologia Operis l)ei. Praebeant simplices “reflectiones” ad varios aspectus orationis liturgicae, pro vita monastica summi momenti, illustrandos, in I parte, prospectiones ordinis theoretici, in IT parte, ordinis practici.

In offering this Directory to all monasteries of the Benedictine Confederation, the members of the liturgical commission willingly and gratefully acknowledge their indebtedness for much of its contents to those monks and nuns whose advice and suggestions they have received. For this reason it may be hoped that all the sons and daughters of our holy father Benedict will find in these notes a reflection of their own thinking concerning the celebration of the Work of God, in which monastic life finds its spiritual culmination.

Offerentes hoc Directorium omnibus monasteriis Confoederationis Benedictinae, Patres commissionis de re liturgica laeti agnoscunt se multa de iis quae hic exponuntur debere monachis et monialibus, quorum consilia et intimationes grato animo excepta sunt. Quapropter sperare licet, omnes filios et filias S.P. Benedicti in his notis suam mentem inventuros esse de celebrando Opere Dei, quod est culmen spirituale vitae monasticae.

Abbreviations (other than those of Sacred Scripture).

IGLH = General Instruction of the Liturgy of the Hours.

PO = Presbyterorum Ordinis, Decree on the Ministry and Life of Priests.

RB = The Rule of St. Benedict R. Hanslik (CSEL 75, 1960).

SC = Sacrosanctum Concilium, Constitution on the Sacred Liturgy.

Sigla (praeter ea quae libros sacros indicant).

IGLH = Institutio generalis de Liturgia Horarum.

PO = Presbyterorum Ordinis, Decretum de resbyterorum ministerio et vita.

RB = Regula s. Benedicti, R. Hanslik (CSEL 75, 1960).

SC = Sacrosanctum Concilium, Constitutio de sacra Liturgia.

PART ONE

PARS I

THEOLOGY of the WORK OF GOD

THEOLOGIA OPERIS DEI

1. Eminence of the Work of God in Benedictine Tradition

1. Eminentia Operis Dei in Benedictina traditione

Throughout Benedictine tradition first place has always been given to the celebration of the Work of God, both as the source of genuine spirituality and as the central element around which the life of the monastery is structured. In so far as Benedictine tradition keeps and observes the norm of the Rule which states: “Let nothing be preferred to the Work of God” (RB 43:3), it reflects the constant conviction of the Church that “the public and communal prayer of the people of God is truly one of the primary responsibilities of the Church” (IGLH 1), “for Christians are called to common prayer” (SC 12).

In tota traditione Benedictina Operis Dei celebrationi semper primarius locus assi_natur, tum ut fonti germanae spiritualitatis, tum ut medio ordinandae vitae. In quantum fideliter normam Regulae, qua statuitur: “Nihil Operi Dei praeponatur”(1), custodit et observat, constantem Ecclesiae persuasionem interpretatur, quod scilicet “publica et communis oratio populi Dei inter munera Ecclesiae primaria merito habetur” (2), “Christianus enim ad communiter orandum vocatus” est(3).

The above citation from the Rule of Saint Benedict is not to be taken merely as a disciplinary precept but as an expression of the regard in which Benedictines have always held liturgical prayer and celebration. For monks and nuns manifest an authentic vocation “if they truly seek God and are zealous for the Work of God” (RB 58:7). Their desire is to enter that “school of the Lord’s service” (RB Prol.45) in which it is an undoubted privilege “to assist at the Divine Office” (RB 19:2), since it is there that in a special way they show zeal for their sacred service (cf RB 18:24).

Citata sententia Regulae s. Benedicti non tantum ut praeceptum disciplinae considerandum est, sed potius ut expressio spiritus quo monachi orationem et celebrationem liturgicam aestimabant. Monachus enim vocationem suam authenticam esse manifestat, “si revera Deum quaerit, si sollicitus est ad Opus Dei” (4). Intrare desiderat illam “dominici scholam servitii” (5), in qua “ad Opus divinum adsistere” (6), sine dubio privilegium est, cum eo particulari modo “devotionis suae servitium ostendit” (7).

2. Ecclesial Dimension of the Work of God

 2. Ecclesialis dimensio Operis Dei

As often as monastic communities c’bme together to celebrate the Work of God “they represent the praying Church in a special way, for they more fully exemplify the Church continually praising God with a single voice” (IGLH 24).

Quandocumque monasticae communitates ad Opus Dei celebrandum in unum congregantur, “Ecclesiam orantem specialiter repraesentant: etenim exemplar Ecclesiae, quae sine intermissione concordi voce Dominum laudat, plenius exhibent”(8).

This ecclesial dimension of the Work of God is not to be considered as deriving primarily from the fact that a monastic community celebrates the Office “by delegation of” or “in the name of’ the Church. The community itself, by the very act of coming together to celebrate the Liturgy of the Hours, constitutes “the Church at prayer”, even though it is circumscribed by conditions of time and place. Indeed in the community thus assembled the priestly function of Christ is exercised, in which “he accomplishes the work of our redemption and gives perfect glory to God” (IGLH 13; see SC 5). The relationship between the concrete praying community and the universal Church is better expressed in this way. From the Church we receive not only preceptive liturgical norms or rubrics, but also the substance of our prayer, which is the expression of the Church’s faith (the rule of prayer determines the rule of belief: legem credendi lex statuat supplicandi). If we are careful to view the work of God in this way we shall avoid the unfortunate error of regarding the celebration of the Divine Office as merely the sum of the prayers of the individual members of the community encompassed with outward solemnity. The Liturgy of the Hours performed by the monastic community is not simply a pooling of their private prayers, but the means by which monks and nuns truly constitute “the Church at prayer”.

Haec ecclesialis dimensio Operis Dei primario loco censenda non est derivari a facto quod monastica communitas “delegatione” aut “nomine” Ecclesiae celebrationem peragit; ipsa enim communitas, ad celebrandam Liturgiam Horarum congregata, actu est “Ecclesia orans”, licet conditionibus loci et temporis circumscripta, et in ipsa de facto Christi munus sacerdotalis exercetur, “humanae redemptionis et perfectae Deo glorificationis opus” (9). Ita melius intenditur relatio concretam communitatem orantem inter et Ecclesiam universalem. Ab ista non tantum accipimus normas praeceptivas liturgicas, seu rubricas, sed etiam substantiam orationis, quae est expressio fidei Ecclesiae (legem credendi lex statuat supplicandi). Si curamus hoc modo Opus Dei prospicere, vitabimus hanc celebrationem considerare, quod deplorandus error esset, meram summam orationum singulorum communitatis membrorum, externa sollemnitate circumdatam. Liturgia Horarum, a communitate monastica persoluta, non est mera summa privatarum orationum, sed mediante ea monachi et moniales veram “Ecclesiam orantem” constituunt.

3. A Sign of Communion

The ecclesial dimension assumed by a monastic community when it is celebrating the Work of God as a single body must not be understood only in the sense of a so-called “vertical” union with God, that is to say a union established between each member of the community and God by means of the Liturgy of the Hours. Such a union with God will be true and authentic only in so far as it includes a “horizontal” dimension of unity between the members of the community, and to the extent that the Work of G od, like the Eucharist, is a sign of monastic communion.

Ecclesialis dimensio, quam monastica communitas ad Opus Dei celebrandum in unum congregata assumit, intellegi debet non tantum in sensu unionis “verticalis”, ut dicunt, unionis scilicet, quae,Liturgia Horarum mediante, inter sing,ulos monachos et Deum constituitur; haec unio cum Deo vera et authentica erit solum in quantum “horizontalem” dimensionem comprehendit, unionem scilicet inter fratres, et in quantum proinde Opus Dei, sicut et Eucharistia, signum communionis monasticae erit.

St. Benedict orders that those who come late to the Work of God “should not stand in their order in choir”, “nor presume to join the choir in singing the Office” (RB 43:4.11). The reason for this seems to be that the presence of the whole community is required for the celebration of the Work of God, because the liturgical assembly is a genuine, living communion of all in Christ. This is its true significance; it is not a mere group of people assembled in a particular place. From the gravity of the monastic penalty of excommunication it can be discerned that the Work of God “belongs to the whole body of the Church, of which it is the effective sign” (IGLH 20; see SC 26). For by monastic excommunication, according to the gravity of the fault, an offender is either deprived of a special function in the performance of the Work of God (RB 24:4), or is excluded from it entirely until he or she has made fitting satisfaction (RB 44:1).

Eis qui ad Opus Dei tarde occurrunt, s. Benedictus praecipit, ut “non stent in ordine suo in choro”, “nec praesumant sociari choro psallentium”(10). Ratio harum dispositionum esse videtur, quia omnium membrorum communitatis praesentia ad Opus Dei celebrandum exigitur, in quantum conventus liturgicus revera est omnium in Christo communio vitalis, quam et significat, non mera coetus in uno loco adunatio. Ex quo, quam gravis poena excommumcatio monastica sit, perspici potest, quia Opus Dei “ad universum corpus Ecclesiae pertinet, illudque manifestat et efficit”(11)~ Excommunicatione monastica enim secundum modum culpae aut privatur quis certa actuositate in opere Dei ( 12) aut ex toto ab eius participatione excluditur usque ad congruam satisfactionem (13).

4. Dialogue with God

4. Colloquium Cum Deo

The essential structure of the Liturgy of the Hours is that of “a dialogue between God and man” (IGLH 33). Because we are members of Christ and presume to call God by the name of Father, it is also “a dialogue between Father and child”, according to an ancient monastic definition of prayer.

Essentialis structura Liturgiae Horarum est “colloquium inter Deum et hominem”(14) et, quia membra Christi sumus et Deum paterno nomine invocare praesumimus, est “colloquium inter filium et Patrem”, secundum antiquam definitionem monasticam orationis.

For the Work of God to attain its full spiritual value the first requirement is that each participant should whole-heartedly strive to enter into this dialogue, daily trying to make progress in his own personal prayer until he arrives at an authentic experience of it. He must be already living this dialogue in spirit before he comes to express it as the fruit of lips that acknowledge God s name (Heb. 13:15). Next, care should be taken to ensure that the formal elements of the Of fice preserve their value as means to establish a dialogue that grows ever more and more intense: namely, listening and responding to the word of God, now in psalmody, now in prayer, either communal or silent. These formal and external elements which make up the celebration must never be regarded as unimportant, because, according to the dispositions of those celebrating the Office, they either help or hinder the dialogue with God in which the Work of God by its very nature consists.

Ut Opus Dei rerum veritate valorem spiritualem attingere possit, primo loco requiritur, ut unusquisque celebrantlum toto corde nitatur colloqui cum Deo, quotidie progrediatur in intimum ipsius orationis, quousque ad authenlicam experientiam eius perveniat, vivens eam in spiritu antequam procedat ad eam exprimendam ut ‘ fructum labiorum confitentium nomini Dei” (Hebr. 13,15). Deinde oportet providere, ut elementa formalia conservent suum valorem et medium performandi mensura semper intensiore dialogum in propriis suis, scilicet auscultare verbum, respondere verbo, tum in psalmodia, cum inprecatione, componunt et silentiosa Elementa  ista formalia et exteriora, quae celebrationis laudem componunt numquam mdifferentia consideranda sunt, quia secundum dispositionem celebrantis, colloquio cum Deo, in quo Opus Dei natura sua consistit, aut favent, aut ei adversantur.

5. Sacred Silence

5. De sacro silentio

 In order that this dialogue with God may become more efficacious it is recommended that “at the proper times all should observe a reverent silence” (IGLH 201; see SC 30). The silence of the praying community is introduced “to help them to hear all that the Holy Spirit wishes to say in their hearts and to unite their personal prayer more closely with the word of God and the public voice of the Church” (IGLH 202). In these moments of silence the Holy Spirit”without whom Christian prayer is impossible” (IGLH 8) pleads for us with sighs beyond words and inspires us to pray according to God (Rom. 8:26-27).

Quo colloquium cum Deo efficacius evadat, commendatur ut “sacrum quoque silentium suo tempore servetur”(15). Silentium communitatis orantis interponitur “ad plenam vocis Spiritus Sancti in cordibus resonantiam assequendam, et ad orationem personalem archus cum verbo Dei ac publica Ecclesiae voce coniungendam”(16). In istis silentii momentis, Spiritus Sanctus, sine quo nulla oratio christiana haberi potest(17), “postulat pro nobis gemitibus inenarrabilibus” et inspirat orationem “secundum Deum” (Rom. 8,26-27).

Monastic life of its nature demands silence. In monasteries an external silence is maintained, while monks and nuns strive to cultivate an interior silence also. For this reason it might seem less necessary to introduce moments of sacred silence into the Divine Of fice. Yet many monasteries have attested to the benefits which result from inserting liturgies of silence into the liturgy of the word, that is the Divine Office, either after each psalm, following the most ancient monastic practice, or after the readings, before or after the responsory (IGLH 202; see RB 20:4) . These silent pauses help the members of the community to absorb and savour the word they have just heard and to penetrate its meaning more deeply, and allow the words of the response to take living root in their souls (see Isaiah 55:10-11) . “Care should be taken, however, that the silence does not disrupt the structuie of the Office and that it does not disturb or bore the participants” (IGLH 202) . Here too all things should be arranged “so that the strong have something to strive after and the weak are not driven away” (RB 64:18).

Vita monastica ex natura sua silentium postulat; in monasteriis silentium externum regnare tenetur et monachi silentium internum colere nituntur; quapropter minus necessarium videri possit introducere sacrum silentium in divinum Officium. Attamen multa monasteria beneficia comprobaverun. quae resultant interponendo in Liturgia verbi, scilicet in Officio divino, liturgias silentii, aut post singulos psalmos, secundum antiquissimum usum monasticum, aut post lectiones, et quidem sive ante, sive post responsorium (18). Hae silentii morae adiutorium praebent, ut verbum auscultatum absorbeatur, gustetur, profundius penetret, et ut verbum responsionis in anima maiore vivacitate germinet (cf.Is. 55,10-11). “Cavendum est tamem ne tale silentium introducatur, quod structuram Officii deformet, aut molestiam seu taedium participantibus afferat ‘ (19). In his etiam sic omnia temperentur “ut sit et fortes quod cupiant et infirmi non refugiant’’ (90).

6. Music

6. Musica modulatio

In its cultivation of the dialogue between God and man monastic tradition gives first place to the art of music. Music is not to be thought of as one element among the many means of expressing or symbolising this prayer, an extrinsic element added to prayer, but rather as an integral part of divine worship which is of great efficacy. Moreover it is “strongly recommended” (IGLH 268) first, “that it may be a sign of fuller solemnity, expressing a more profound union of hearts in celebrating the praises of God” (IGLH 268); and then, that the fuller sense of the word of God may be more powerfully expressed; finally because by means of music the response to the word of God”springs from the depths of a person who prays and praises God” (IGLH 270).

Monastica traditio colloqio colendo inter Deum et hominen primum locum tribuit arti musicae In omnibus mediis ct signis huius precatiollis ars musica habenda non eSt ut elementum quod extrinsecus ad orationem accedat, scd potius pars integrans divinae lau- dis est et valde efficax, et  praeterea “enixe commendatur” (21) primo “ut indicium sit plenioris solemnitatis atque profundioris unionis cordium in laudibus Dei persolvendis” (22) deinde, Ut sensus plenarius verbi Dei validius exprimatur demum ut responsum verbo Dei relatum “potius ex profunditate animae orantis atguc Deum laudantis profluat”(23)         

Singing is not introduced into the liturgy in order to provide an aesthetic experience for its own sake. It is always subordinated to the ministry of the word, to which music contributes a new dimension, expressive of prayer. Monks and nuns are not called to preserve the musical art of an earlier age as a sort of historical monument Whatever kind of music they use, it is adopted by them for its suitability as a vehicle for the liturgical text and a help towards praying it well (see IGLH 273). Of all the forms of song developed in former times Gregorian chant holds first place as the one most capable of clothing the recitation of the Latin text with a greater intensity of prayer (Musicam Sacram 50: AAS 59 [1967] 314).

Cantus in Liturgia non assumitur ad aestheticam auditionem parandam quasi sui causa proferretur, sed semper ministerio verbi subordinatur, cui musica novam dimensionem expressivam orationis communicat Monachi vocati non sunt ad artem musicam praeteritae aetatis ad instar monumenti historici conservandam sed, quaecumque sit forma musicae qua utuntur eam adoptant ut medium apte proferendi verba liturgica recteque communitati oranti subveniendi (24). In omnibus formis cantus, praeterito tempore elaboratis, cantus Gregorianus principem locum obtinet, utpote magis aptus qui praebeat verbo latina lingua prolato intensitatem orationis(25).

7. External Signs

Men or women in a monastic community participate in the Work of God with all their bodily and spiritual faculties. The posture and gestures of the body, as well as the voice, should be signs of the inner devotion by which the community, under the influence of the Holy Spirit, manifests the presence of the mystery of Christ through a lively participation which is both active and conscious.

7. Signa externa    Homines in communitate monastica adunati Opus Dei participant omnibus SUiS anima scilicet ct corpore Habitus et gestus corporis, ipsaque vox, signa essc debent devotionis internae, qua communitas a Spiritu Sancto mota praesentiam mysterii Christi viva participatione, activa et conscia, manifestat.

In order that the external elements be effective signs they must be means of contact with the spiritual reality to which they refer. So, for example, to gather at a set time in the place of prayer is not only an act of obedience to a given order but is above all an expression of a desire “to be the Church”; the words of the liturgy are proclaimed by the participants and made their own in such a way that they penetrate the heart of those listening; the psalms are sung or recited with the intention that through the medium of a Christ-inspired voice the petitions and praises of all mankind “may be expressed in us”; the acclamation must be the resonance of an interior movement of the understanding, the pause for silence “the desire to penetrate more deeply into the word that has been heard” in the Spirit, so that springs of prayer may gush forth in the soul in response to what the ear has heard.

Ut elementa externa signa elticacia esse possint, requiritur~ ut sint media contingendi rem spirltualem cui referuntur Ita, exempli gratia, convenire hora determinata in locum orationis, non tantum est actus oboedientiae erga mandatum, sed super omnia est expressio desiderii “esse Ecclesia”; verba liturgica proclamantur et excipiuntur mente proposita, ut penetrent in auscultantium corda; cantus vel declamatio psalmorum eo consilio fiunt, ut, mediante voce a Christo inspirata, ‘perveniant in nos” petitiones et laudes omnium hominum; acclamatio esse debet interioris impetus ‘conscii” resonantia; silentii mora est “voluntas profundius penetrandi verbum auditum’’ in Spiritu, ut in anima fons orationis scaturiat et ipsa auscultato verbo respondeat.

In order that the celebration may truly attain this end, it is first necessary that it should not be preoccupied with itself but with the reality of the mystery it celebrates, otherwise its significance will be obscured. Secondly, it must be intelligible—otherwise it will be an empty sign. Thirdly, it must not be carried out in a mechanical way, otherwise it will be a sign that is devoid of meaning and fail to fulfil its purpose, which is to communicate the Spirit and life of him for whose sake it has been instituted.

Ut celebratio hunc finem revera attingat, oportet primo, ne aciem in se convertat, sed in mysterii rem, secus signum opacum esset; secundo, ne sit inintelligibilis, secus esset signum vanum; tertio, ne mechanico modo persolvatur, secus esset signum absurdum, deficiens a fine, communicare scilicet spiritum et vitam, cuius gratia instituitur.

Avoiding these defects, the Divine Office should be performed carefully according to the prescribed norms and rubrics. This purely formal aspect of the Office, however, though it secures the validity of the rite, does not wholly establish it. Even if every least rubric is scrupulously observed a celebration can be cold, formal, pseudo-sacred and dehumanised. What the celebration ought to signify and produce is not something attained by mere texts nor the observance of rules but by the character of the celebration itself; dignity of execution (which is very different from pomp), absence of haste, intervals of quiet and silence, and, at least in the principal Hours, the solemnity which is contributed by singing. Care must be taken not to reduce celebrations to mere verbosity through an over-rational and cerebral concept of the Office. Words are, of course, highly important sign elements in the liturgy, but they can be impoverished if they are stripped of other sign elements such as music, lights, gestures, vestments etc.

His defectibus vitatis, celebratio Operis Dei bene persolvenda est secundum leges et normas praescriptas, sed aspectus legalis, curans validitatem rituum, non ex toto eam constituit; celebratio, quin minima rubrica offendatur, posset esse frigida, caeremoniosa, pseudo-hieratica, sed adulterans momentum humanum gestuum integrae celebrationis. Res illa, quam celebratio significare (et producere) debet, non solis verborum textibus, nec solis normis observandis attingitur. sed etiam ipsa forma celebrationis: magna scilicet dignitate (quae a pompa certe distat) exsecutionis, absentia praecipitationis, praesentia quietis et silentii morarum, et, in Horis principalibus saltem, sollemnitate quam cantus praestat. Vigilandum quoque est, ne indoles nimis rationalis vel conceptualis devotionis nostrae celebrationem reducat ad verbositatem; verba, sine ullo dubio, sunt signa maximimomenti in Liturgia; at depauperari possunt, si aliis signis spoliantur, ut sunt musica, lux, corporales habitus, ornamenta etc.

By means of these signs the liturgical assembly, rooted in faith, manifests its participation in the mystery of Christ. Sung melodies, bodily ceremonies, the manner of reciting a formula or proclaiming a reading, all such things should be animated by that authenticity and warmth which are the effect of conscious participation. When this is so the living presence of Christ is communicated to others the presence that we ourselves perceive in his word and in the response we make to it. Did not our hearts burn within us as he spoke to us on the way? Stay with us, Lord (Luke 24:32.24).

Mediantibus istis signis congregatio Liturgica in fide radicata manifestat se participare mysterium Christi. Vocis modulatio, corporis habitus modus enuntiandi folmulam vel proclamandi lecturam. omnia talia animentur veritate et calore intrinsecus, quae ex conscia participatione resultant. Quo succedat, ut aliis etiam communicetur “viva Christi praesentia”, quam nos percipimus in Verbo eius et in responso, quod ei praebemus “Nonne cor nostrum ardens erat in nobis dum loqueretur...? Mane nobiscum, Domine !” (Lc 24,3L,29).

8. Strong Moments in the Monastic Life of Prayer

8. Tempus validum in vita orationis monachi

The Work of God does not in itself exhaust all the possibilities of prayer. Though “the Christian is indeed called to common prayer, he should also enter into his inner room and pray to the Father in secret” (SC 12; see IGLH 9), and monks and nuns in a special way are bound to “give themselves frequentlyto prayer” (RB 4:56) . Nevertheless, in a monastery primacy is allotted to the Work of God, and the opinion is universally held that the time when the Work of God is celebrated is the strong moment, that is a time of special power and efficacy, in each monk or nun’s personal life of prayer, since it is the celebration of the mystery of Christ, experienced in community by listening to the word and responding to it in prayer.

Opus Dei in se non exhaurit totam orandi potentiam: “Christianus enim ad communiter orandum vocatus, nihilominus debet etiam intrare in cubiculum suum, ut Patrem in abscondito oret” (26), et monachus speciali modo “orationi frequenter incumbere”(27) tenetur. Attamen in monasterio Operi Dei primae partes tribuuntur et, secundum aestimationem omnium, tempus validum in vita orationis monachi Opus Dei constituit, cum sit celebratio mysterii Christi, in communi experta, auscultando Verbum et respondendo ei in precatione.

Because the Work of God is the strong moment of monastic prayer, its effect before all else is to bring about an increasingly vital contact with God. This contact is to be understood not only in the sense of God’s continuing presence in the community (RB 19:1 2), but also in the sense of contact with the mystery of salvation according to the particular way God has ordained for the community.

Quia Opus Dei est tempus validum orationis, ante omnia efficit contactum semper magis vivacem cum Deo, iam in communitate praesenti(28), sed insuper cum mysterio salutis eo particulari modo, quem Deus communitati constituit.

Next it is the supreme expression of communion among the members of the community, in so far as it brings about that agreemetlt (Matt. 18:15) of mind and voice which obtains a favourable response from God to our prayer in virtue of the presence of Christ praying in our midst (Matt. 18:20).

Deinde, supremo modo exprimit communionem membrorum communitatis inter se, quatenus efficit illum “consensum” (Mt 18,19) vocis et mentis, quo a Deo responsum benevolum orationi datum obtinet, in virtute orantis Christi praesentis in medio eius (Mt 18,20).

Finally it disposes each of us to open our heart to “the inspiration of divine grace” (RB 20:4), so that we may be able to “pray alone... with tears and heartfelt devotion” (RB 52:3-4)—in other words, that we may be able to continue in secret the dialogue with God which we began with our brothers or sisters in commom.

Demum, unumquemque monachorum disponit aperire mentem affectui “inspirationis divinae gratiae” (29), ut possit “sibi peculiariter orare... secretius... in lacrimis et intentione cordis” (30). prosequi scilicet colloquium cum Deo in communitate coeptum.

9. The Hours of the Work of God

9. Horae Operis Dei

The Hours of the Work of God are not simply intermittent periods in the course of cosmic time (in Greek chronos). They are periods which, through celebration of the liturgy, take on the special character of moments in the history of salvation (kairoi), moments when God permits us to encounter him.

Horae Operis Dei non tantum spatia intermissa temporis cosmici (quod Graeci “chronos” vocabant) sunt, sed tempora, quae per cultum in momenta historiae salutis oportune convertuntur (id est “kairoi”), ut nobis Deo occurrere liceat.

The Hours of the Work of God are times granted us by God when we can come before him and he can fulfil his promise in us (Mark 1:15). They are the times orhours of Christ (Matt 26:18; Jn 7:6.8), which gather us up in every celebration into that hour (Jn 2:4; 7:30 and passim) in which the Lord accomplished his Easter passover, the hour when he fulfilled and will always continue to fulfil his promise of salvation. Every Hour of the Work of God is that hour of Christ, inserted several times a day into the community’s human timetable, in order that it may offer the Father that worship in spirit and truth (Jn 4:23) which finds its source in Christ’s own hour.

Horae Operis Dei momenta sunt, quae Deus nobis concedit (Lc 19,44), ut nos ei occurramus, et ipse in nobis promissum suum implere possit (Mc 1,15). Sunt momenta (kairoi) Christi (Mt 26,18; Io 7,6 et 8), quae in omni celebratione nos collocant in hora (Io 2,4; 7,30 et passim) illa, in qua Dominus paschalem transitum (Io 13,1) perfecit, in quo complevit semperque complebit promissam salutem. Cuncta Hora Operis Dei est illa hora Christi, quam communitas pluries per diem suo tempori humano intermittit, ut Patri adorationem “in spiritu et veritate” (Io 4,23) offerat, quae in illa hora Christi originem suam habet.

It should be evident that the purpose of apportioning the Work of God into several Hours is not to divide up the day into certain periods of time which, when added together, will total the amount of time that should be consecrated to prayer. There can be no doubt that we have to consecrate set times to prayer, since it is not granted us to pray always (Luke 18:1) as we ought. This is why we pray at set times.

Debet esse manifestum quod distributio Operis Dei in varias Horas pro fine non habet subdividere diem in nonnulla spatia temporis, quorum summa est esse illa quantitas temporis, quam precationi consecrare oporteret. Sine ullo dubio nobis necesse est orationi determinatum tempus consecrare, quia nobis concessum non est “omni tempore orare” (Lc 18,1), sicut oporteret; ideo determinatis temporibus oramus.

10. A Memorial of the Mystery of Christ

10. Memoriale mysterii Christi

The Work of God is a prayer that transcends every other hnd of prayer. lt is distinguished from them all because its specific character is the celebration of the mystery of Christ. Like the Eucharist, with which it is intimately linked, the Work of God is not simply calling past events to mind; it is making present tnat saving history whose beginning middle and end are Christ. To seek God is the distinguishing mark of Benedictines and of their prayer, and for this even the highest form of activity is renounced.

Opus Dei oratio est, quae omnem aliam transcendit et proinde ab omni alia forma orationis distinguitur, quia natura sua specifica est mysterii Christi celebratio. Memoriale est, sicut Eucharistia, cui intime ligatur; non tantum recordari facit, sed praesentem efficit historiam salutis, cuius principium, medium et finis est Christus. Quaerere Deum, quod insigne est monachi eiusque orationis, ita altissima activitas renuntiatur.

  a) In Christ, who is the unique sacrament through which human salvation is accomplished, prayer was always a savin,~ cvent because Christ, the universal man, opened up a way to the Father for all mankind, in order that mankind might enter into filial dialogue wlth the Father.

a) In Christo, unico sacramento, in quo humanitatis salvatio operatur, oratio semper fuit “eventus salvificus”, eo quod Christus-totus homo humanitati omni aditum ad Patrem aperuit, ut humanitas cum eo filiale colloquium ordiri possit.

In as much as it is the Church gathered in prayer in the name of Christ, the community enjoys the presence of its Lord (Matt. 18:20); therefore Chnst, the universal man, is once more present in the community, and consequently liturgical prayer will by its verv nature be a savin~g event (IGLH 13).

Communitas, in quantum Ecclesia congregata “in nomine Christi” in oratione, praesentia Domini sui fruitur (Mt 18,20); quapropter in ea denuo Christus-totus homo praesens est, et, per consequens, oratio liturgica eius erit, ipsa natura sua, ‘eventus salvificus”(31).

  b) If the mystery of Christ is truly made present in the celebranon of the Work of God it is for a specific end, namely that each member of the community, through faith and personal devotion, may be able to come into contact with this mysterv and live by its grace (Mediator Dei 32, 36).

b) Si mysterium Christi in celebratione Operis Dei revera praesens efficitur, hoc eo fine est, ut unumquodque membrum communitatis, mediante fide et personali devotione cum hoc mysterio contactum habere et eius gratia vivere possit (32).

  c) A certain similarity with the Eucharist can be found here. In the Euchanst the memorial is explained in two ways. Objectively it is the action of thanksgiving and praise really present in the sacnfice of Christ which is renewed on the altar, with its universal salvific power; subjectively it is the personal relationship and experiential knowledge received in communion with the body and blood of the Saviour.

c) Quaedam similitudo cum Eucharistia hic inveniri potest. In Eucharistia memoriale explicatur duplici ratione: alia obiectiva, quae est ipsa gratiarum et laudis actio realiter praesens in sacrificio Christi, renovato in altari, cum valore suo salvifico universali; alia subiectiva, relationis scilicet personalis et cognitionis experimentalis in communione cum corpore et sanguine Salvatoris.

This personal contact through which we enter into the memorial of the mystery, is precisely the means bv which the Work of God “extends praise and thanksgiving to the various hours of the daa’’ (IGLH 12; see PO 5) which make up the framework of human life. It is this which sets up an “ebb and flou’’ between the Work of God and the Eucharist: the Work of God becomes both a preparation for and a prolongation of the Eucharistic celebration.

Iste contactus personalis ope cuius ingredimur in memoriale mysterii, est praecise medium quo Opus Dei laudes et gratiarum actiones “dilatat ad varias diei horas”(33), quae vitae humanae institutum formant. Quo fit, ut inter Opus Dei et Eucharistiam statuatur motus “fluxus et refluxus”: Opus Dei, scilicet, fit praeparatio simul et prolongatio Eucharisticae celebrationis.

Since the Work of God is in fact a “prayer-memorial” of the history of salvation and shares this character with the Eucharist, it is justifiably called, like the Eucharist, a “spiritual sacrifice”.

Quia Opus Dei de facto est “oratio-memoriale” historiae salutis, et habet hanc indolem simul cum Eucharistia, propterea meretur vocari “sacrificium spirituale” sicut illa.

11. The Three Temporal Cycles

11. Tres cycli temporales

In as much as it is the celebration of the mystery of Christ, the Work of God embraces the mystery of salvation in its totality; that is to say it includes the announcement of salvation, its fulfilment in Christ, and the prolongation of this fulfilment in the Church until it attains its plenitude at the end of time. The celebration of this totality in time is carried out according to a triple cycle—daiiy, weekly and yearly. In this way the unique paschal evenl, that is to say the transitus by which God in Christ effects the liberation of mankind, is constantly set before us anew in the recurring cycle of the liturgy.

Opus Dei, in quantum mysterii Christi celebratio est, amplectitur celebrationem mysterii salutis in sua totalitate, quae scilicet comprehendit annuntiationem salutis, eius adimpletionem in Christo, prolongationem huius adimpletionis in Ecclesia usque ad eius plenitudinem eschatologicam. Celebratio in tempore huius totalitatis persolvitur secundum triplum cyclum, diei, hebdomadae, anni; ita semper de novo proponitur cyclice unicus “eventus paschalis”, id est transitus, quo Deus in Christo liberationem hominum perficit.

The liturgical day. The Hours of the Work of God throughout the day set the mystery of Christ before us anew in a direct wav. Whatever mystery or feast may be commemorated on a particular day, it is alwavs ultimately based on the paschal event. In his Apostolic Tradition ( # 41), in which he deals with the symbolism of the Hours, Hippolytus asserts that all the Hours are “a memorial of the things Christ has done”.

Dies liturgicus. Hora Operis Dei per diem nobis proponunt de novo et directe mysterium Christi. Qualecumque sit mysterium vel festum, quod determinato die commemoratur, ultimo semper fundatur in “eventu paschali” . Quod Hippolytus in opere, quod inscribitur Traclitio A postolica, 41, tractans de symbolismo Horarum, asserit declarans omnes has Horas esse “memoriale eorum quae Christus fecit”.

The liturgical week expresses, on the one hand, the single paschal mystery of Christ according to the various aspects it successively assumes (week of the Advent mystery, the Christmas mvstery, etc.); on the other hand, it is based on the day which is called by the sublime title “the Lord’s Day”, on account of the unity and totality of the paschal mystery experlenced in the breaking of bread.

                Hebdomada liturgica, hinc in se exprimit unicum, paschale nempe, mysterium Christi. secundum varia momenta, quae successive assumit (hebdomada mysterii Adventus, mysterii Nativitatis...), illinc fundatur in die, qui propter unitatem et totalitatem mysterii paschalis, in fractione panis expertam, sublimo titulo “dies Domini” praedicatur         

The liturgical year, since it is the synthesis of the great year of redeznption which in Christ encompasses the whole of human time (see Luke 4:16-21), can be nothing other than a celebration of the paschal event. In this year-long celebration which revolves around the Sunday, the memorial of the Lord’s resurrection, the liturgical feasts take their place. In these festivals one aspect or another of the mysterv of salvation is brought to mind m a special way; in first place is the Lord’s Passover, then his Nativity, to both of which is attached a period of preparation and a period in which the celebration is prolonged.

Annus liturgicus, cum sit synthesis magm “anni redemptionis”, qui in Christo omnia tempora humana (Lc 4,16-21) comprehendit, non potest esse nisi celebratio eventus paschalis. In hac celebratione, quae circa Domimcam, memonale resurrectionis Domini, per totum annum evolvitur, apparent festivitates liturgicae, in quibus particulari modo hic vel ille aspectus mysterii salutis commemoratur: primo, Pascha Domini, deinde, Nativitas eius, festivitates quarum utraque circumdata est periodo praeparationis et periodo, qua festum prolongatur.

Closely linked wi:h the mvstery of Christ are the commemorations of martyrs and other saints. These are a sign of the unity of the whole people of God on earth and in heaven, glorifying the Father as the Christus totus, the whole Christ.

Mysterio Christi intime colligatae apparent memoriae martyrum et aliorum sanctorum, signum unitatis totius populi Dei in terra et in caelo, sicut Christus-totus, qui Patrem glorificat               

12. Summit and Source of the Monastic Day

12. Culmen et fons diei monastici

In accordance with the precept, “Nothing should be preferred to the Work of God” (RB 43:3), the celebration of the latter ought not to be subordinated to the other works undertaken in the monastery; rather the Liturgy of the Hours ought to regulate the day of the monastic community according to its own proper rhythm, whereby, through the celebration of the Work of God, primacy is given to those moments of encounter with him.

Agnito praecepto “Nihil Operi Dei praeponatur”, celebratio eius ceteris operibus in monasterio susceptis subordinari non debet; immo Liturgia Horarum disponere debet diem communitatis monasticae secundum rhythmum sibi proprium, in quo, mediante celebratione Operis Dei, primatus tribuitur momentis, quibus monachi Deo occurrere possunt.

It is beyond all dispute that work and lectio divina are essential elements of monastic life. Nevertheless, the monk or nun who seeks God and desires to be united with him finds in the Work of God the highest expression of his or her life and the especially characteristic expression of Benedictine life. The function of the Hours is to evoke and supply the need we experience for a rhythm of prayer.

Sine ullo dubio tum labor, tum lectio divina ad essentialia vitae monasticae pertinent. Attamen monachus, quaerens Deum et quaerens uniri cum Deo, summam vitae suae expressionem, vitae Benedictinae maxime propriam, in Opere Dei invenit. In eo, Horae munere funguntur evocandae et sustentandae penuriae, qua indigemus rhythmo orationis.

It follows from this disposition of the Rule of Saint Benedict and is evident to all that the Work of God takes first place and retains its primary importance in determining the daily horarium of the monastery. Since monastic life consists in seeking God in a particular cultural setting presupposing certain conditions of life, it must be said that we sincerely observe the spirit pf the Benedictine Rule if we always ensure that the first place in the life of the monastery is given to the work of God.

Ex hac dispositione Regulae s. Benedicti sequitur, et omnibus manifestum est, Opus Dei occupare et conservare primum momentum, ope cuius ordo diurnus in monasterio determinatur. Cum vita monastica in quaerendo Deo, in ambitu culturali determinato, consistat, quod certas conditiones vitae praesupponit, dicendum est, nos mente sincera spiritum Regulae Benedictinae observare, si in ordine vitae monasterii primum locum Operi Dei tuto semper concedimus.

13. Contemplative Praise

13. Contemplativa laus

The memorial of the mystery of Christ, which is the object of the celebration of the Work of God, ought to inspire contemplative praise as the primary and fundamental disposition of mind of the praying community.

Memoriale mysterii Christi, obiectum scilicet celebrationis Operis Dei, in communitate orante suscitare debet, tamquam primum et fundamentalem habitum mentis, laudem contemplativam .

The first impulse of prayer which wells up at the beginning of the day from the hearts of the assembled monks or nuns is a petition that the Lord may “open their lips to proclaim his praise”. The Work of God, like the sacrifice of the altar, is intended to be eucharistic, that is to say an offering of thanksgiving and praise to God for the wonderful things he has done in his love for us and which we contemplate in the mystery of his divine plan. In the Work of God we try to enter into the strong moment of that symphony of praise to which the Father calls us in Christ, in whom we have been destined and appointed to live for the praise of his glory (Eph 1: 12) .

Primus orationis impetus, qui primo mane ex corde monachorum in communitate unitorum scaturit, est supplicatio quae Domino dirigitur, ut “labia aperiat ad annuntiandum laudem eius”. Opus Dei esse intenditur sicut etiam sacrificium altaris - Eucharistia, id est gratiarum actio et laus Deo oblata pro omnibus mirabilibus, quae pro sua pietate nobis operatur, et quae nos in mysterio eius contemplamur. In Opere Dei experimur ingredi “tempus validum” illius concentus laudis, ad quem Pater in Christo nos vocavit: “In quo (Christo) etiam et nos sorte vocati sumus praedestinati..., ut simus in laudem gloriae eius” (Eph 1,11-12).

In the Rule of Saint Benedict this praise-oriented function of the Work of God is clearly shown by citations from holy Scripture (Ps 118/119:164), and it is said that at these times “we should praise our Creator for his just judgments” (RB 16:5). Moreover it is stated in the Rule that the Laudes, that is the last three psalms of the psalter, are to be said on Sunday and on ordinary days (hence daily) at the morning office (RB 12:4; 13:11). We are reminded of the presence in the monastic choir of the angels who are the principal singers of the divine praises (RB 19;6; see Ps 102:20; 148:2) and worshippers of God by their very nature (Ps 96:7; see Heb.1:6, Rev.4:8-11; Is.6:2);“in adoration and joywe make their hymn of praise our own” (Roman Missal, Preface of the Angels). All of this clearly shows that the praise-character of the Work of God is of the highest importance to Benedictines; they not only praise God themselves, but are aware that through their voices “every creature under heaven” (Roman Missal, Eucharistic Prayer IV) praises the name of the Lord, and that with the angels, who not only praise him but carry out his commands at the hearing of his word (Ps 102/103:20), they strive to achieve perfect harmony between mind and voice. Then only will our praise be authentic, when “our hearts are in harmony with our voices” (RB 19:7) .

In Regula s. Benedicti manifesto ostenditur functio laudativa Operis Dei, ope verborum sacrae Scripturae (Ps. 118,164), et statuitur ut “his temporibus referamus laudes Creatori nostro super iudicia iustitiae suae” (34). Insuper, in Regula ordinatur, ut Laudes, id est tres posteriores Psalteriu psalmi, dominico die et diebus privatis, quotidie proinde, in matutinorum sollemnitate dicantur(35), in mentem revocatur praesentia in choro monastico angelorum, qui primarii cantores divinae laudis sunt(36) et natura sua adoratores Dei(37), “quibus adorantes in exsultatione coniungimur, una cum eis laudis voce clamantes” (38); quae omnia clare manifestant functionem laudativam Operis Dei monachis summi momenti esse. Ipsi non solum Deum laudant sed conscii sunt quod et per suam vocem, “omnis quae sub caelo est creatura” (39) nomen Domini confitetur, et, cum angelis. qui non solum sunt laudatores, sed “facientes verbum illius in audiendo vocem sermonum eius”(40) nituntur perfecte concordare mentem cum voce quam proferuntur. Tunc enirn solum laudatio authentica erit, si “mens nostra concordet voci nostrae” (41).

14. A Ministry of Prayer

14. Ministerium orationis

The praying of the Work of G od can rightly be considered a special charism given to a monastic community by the Holy Spirit for its proper ministry for building up the body of Christ (Eph. 4:12), which can be called a ministry of prayer. “Because of their immense love for the things of heaven monks and nuns dedicate themselves to the worship of God alone; and because they are consecrated to Almighty God on behalf of the whole human race, they perform their sacred duties for the sake of others as well as their own.” (Eusebius of Caesarea, Demonstratio Evangeltca 1 8: PG 22, 75). Their part in the work of mankind’s conversion is their prayer and their life which is formed through prayer (Decree Ad Gentes 40; see IGLH 17).

Operis Dei precatio merito considerari potest particulare charisma, ope cuius Spriritus Sanctus communitati monasticae propAum suum ministerium concedit “in aedificationem CorpoAs Christi” (Eph. 4,12), quod dici potest ministerium orationis.          Monachi “soli divino cultui, ex immenso rerum caelestium amore addicti... quippe qui pro universo genere, supremo omnium Deo sacrati sint... suum et pro seipsis et pro aliis, qui eiusdem sint generis, adrninistrant sacerdotium” (42). Mediante oratione sua, sicut mediante vita, per orationem formata, manifestantur partes, quas pro conversione humanitatis implere possunt (43).

This ministryfor building up the body of Christ is carried out by means of the Work of God, and is exercised first of all within the community itself, because each time the monastic community constitutes itself “the Church at prayer.” “Christ is present with his beloved Bride, the Church, who calls upon him as her Lord and through him worships the eternal Father” (SC 7, see 83). In her the whole structure... grows into a holy temple in the Lord... a dwelling place of God in.the Spirit (Eph. 2:21-22; see 1 Peter 2:5). Moreover this ministry extends beyond the community, for the good of the world which awaits salvation. The monastic community “exemplifies the Church which praises God with one unceasing voice; its prayer emphasizes and fulfils the duty man has ‘to work for the building up and increase of the whole mystical Body of Christ’.” (IGLH 24). “In this way the Church community exercises a truly maternal role towards souls who must be led to Christ not only by charity, good example and works of penance, but also by prayer” (IGLH 17).

Hoc ministerium “in aedificationem Corporis Christi” mediante Opere Dei exercetur, et primo quidem, in ipso sinu comrnunitatis, quia quotiescumque communitas monastica se “orantem Ecclesiam” constituit, “Christus Ecclesiarn, sponsam suam dilectissimam, sibi semper consociat, quae Dominum suum invocat et per ipsum Aeterno Patri cultum tribuit” (44); in ipsa “acdificatio constructa crescit in templum sanctum in Domino... in habitaculum Dei in Spiritu” (45). Praeterea, ultra communitatem, in favorem mundi, qui salutem exspectat. “Etenim exemplar Ecclesiae, quae sine intermissione concordi voce Dominum laudat, plenius exhibent et of ficium explent ‘adlaborandi imprirnis oratione, ‘ad aedificationem et incrementum totius mystici Corporis Christi’ “(46). Itaque non tantum caritate, exemplo et paenitentiae operibus, sed etiam oratione ecclesialis communitas verum erga animas ad Christum adducendas maternum munus exercet” (47).

15. The Especially Characteristic Element of Monastic Spirituality

15. Spiritualitatis monasticae maxime proprium elementum

The Work of God is not only a privileged activity of the monastic community; it is also the element that is especially characteristic of monastic spirituality. This spirituality of the Work of God is rightly described as:

Opus Dei non solum activitas pAvilegiata communitatis monasticae est. sed etiam elementum maxime proprium spiAtualitatis monasticae. MeAto enim OpeAs Dei haec est:

(1) an objective spirituality, since it is determined by the unfolding cycle of the history of salvation in the liturgy;

1. spiritualitas ohiectiva, quae cyclica evolutione historiae salutis, celebratione liturgica media, determinatur;

(2) a spirituality of conversation with God and contemplation, realized above all in prayer;

2. spiritualitas colloquii cum Deo et contemplationis, quae in oratione potissimum actuatur;

(3) a spirituality of communion, the aim of which is the revelation of God’s love in the world.

3. spiritualitas communionis, quae amorem Dei in mundo revelare intendit.

An objective spirituality. The monastic vocation is fundamentally conversion: Repent and believe the Good News (Matt. 1:15). Living by faith in Christ and his saving presence, monks and nuns strive to make this conversion a living reality in their own hearts.

Spiritualitas obiectiva. Monastica vocatio in sua radice est conversio: “poenitemini et credite Evangelio” (48), conversio, quam monachus penitus actuare intendit, vivendo ex fide in Christum et eius salvificam praesentiam.

By this inner activity (that is, faith), they lay hold of the mystery of Christ, embracing every aspect of it as it is commemorated in successive celebrations. When a praying community follows this path, it reaches out more and more to the total mystery of Christ in its objective reality, in the measure of the stature of the fullness of Christ (Eph. 4:13). At the same time it discovers in the celebration of the Work of God the rhythm of its own growth, leading it to conformity with the mystery itself, under its various aspects which succeed one another in the celebration of the liturgical seasons and days.

At, mysterium Christi, activitate interiore (i.e. fide) apprehensum, omnes aspectus mysterii,prout in celebratione successiva commemorantur, amplectitur. Sequens hanc viam, communitas orans in dies magis magisque attendit ad totum mysterium Christi in sua realitate obiectiva, “in mensura aetatis plenitudinis Christi” (49), et eodem tempore, in celebratione invenit rhythmum proprii incrementi, quod communitatem ad ipsum mysterium conformare intendit, secundum varios aspectus, qui sibi succedunt in celebratione temporum et dierum liturgicorum.

A spirituality of conversation with God and contemplation. Through contact with God’s word, which is initiated in the Work of G od and continued in secret and silent prayer, monks and nuns are led to gaze ever more earnestly upon the glory of the Lord with unveiled face until they are transformed into his likeness (see 2 Cor 3:18).

Spiritualitas colloquii cum Deo et contemplationis. Mediante contactu cum Verbo Dei, in opere Dei initiato et continuato in oratione secreta et silentiosa, monachus adducitur ad gloriam Domini revelata facie semper intensius speculandam, usque dum in eandem imaginem transformatur(50).

A spirituality of communion. The daily repetition of the Work of God would not be an authentic sign of communion if it were limited to the moment of celebration alone, nor would it be able to establish in the monastery that disposition of fraternal communion which is an essential element of Benedictine spirituality. This is a cenobitic spirituality, which is nothing else than a sharing of life. We must therefore call to mind once more that the Work of God consists in the celebration of the mystery of Christ, by which we are daily made present anew to the manifestation of the agape-love of the Father who sent his only Son into the worldfor us (1 John 4:49) . We shall truly see God in the Work of God, that is we shall receive the revelation of his agape-love, only if we are joined with our brothers or sisters in genuine communion. Then God will abide in us (1 John 4:12). The Benedictine Rule overflows with this spirit (See section 3, above: A Sign of Communion).

                Spiritualitas communionis. Quotidiana repetitio Operis Dei signum authenticum communionis non esset, si ista ad momentum celebrationis solum limitaretur, nec in monasterio habitum communionis, elementum essentiale spiritualitatis Benedictinae, creare valeret. Est enim spiritualitas coenobitica, quae alia non est, nisi “communio vitae”. Oportet igitur denuo in mentem revocare, quod Opus Dei in celebratione mysterii Christi consistit, ope cuius quotidie de novo praesentamur “manifestationi agapes-caritatis Patris, qui nobis Filium suum unigenitum misit in mundum” (51). Tunc solum in Opere Dei revera Deum videbimus, id est accipiemus revelationem suae “agapes”, si amore cum fratribus nostris vera communione coniungimur. Tunc enim “Deus in nobis manet” (52). Regula Benedictina hoc spiritu redundat. (Vide supra, n. 3: Signum communionis).

16. The Danger of Empty Ritualism

16. Periculum ritualismi vacui

Although such high dignity has been claimed for the Work of God as the presence of the mystery of Christ, if we do not seek to celebrate it each day with fervent desire as the crowning moment of the whole day, then there is a great danger of its degenerating into a mere babble of words, and the more solemnly it is carried out the emptier it will be (RB 20:3).

Etsi Opus Dei, praesentia mysterii Christi, tam alta dignitate praeditum est, tamen si celebratio eius vivido et quotidiano desiderio non expetitur, tamquam momentum quod est culmen totius diei, magnopere periclitatur degenerare in multiloquio, tanto vaniore, quanto sollemniore in suo rituum apparatu (53).

Experience shows that this danger is not purely imaginary. The history of spirituality demonstrates that efforts to spread the practice of mental prayer have arisen out of the desire to supply the devotion which is often lacking in liturgical celebrations. The constant rhythm and the repetition of unchanging formulas are notoriously capable of producing a routine attitude, unless they are renewed by an inner dynamism. Preoccupations arising from careful observance of rubrics, that is having more regard for the quantity of what is said than for its quality, for the external form than for its content, can also create a danger of lapsing into an empty ritualism, so that any connection with the spiritual life is lacking. In order that the Work of God, like the liturgy as a whole, may be fully effective, “the faithful (hence also monks and nuns) must approach the sacred liturgy with the right dispositions, their minds in harmony with their voices, and must cooperate with divine grace which otherwise will bear no fruit” (SC 11).

Hoc periculum non esse mera imaginatio, experientia patet. Ex historia spiritualitatis constat, nisus propagandae orationis mentalis ortos esse ex desiderio fulciendae devotionis, qua celebrationes liturgicae saepe vacabant. Rhythmus semper aequalis, immutabilitas formularum quae repetuntur, haec omnia generare possunt malae famae tritum usum (routine), si non ex interiore impetu renovantur. Praeoccupatio, ex vigilanti legis observatione nata, respiciendi magis quantitatem dicendorum quam eorum qualitatem, formam externam quam id quod hac forma tegitur, aliud discrimen esse potest prolabendi in ritualismum vacuum, ita ut quaelibet necessitudo cum vita spirituali desit. Ut plena efficacitas Operis Dei, sicut integrae Liturgiae habeatur, “necessarium est ut fideles proinde etiam monachi— cum recti animi dispositionibus ad sacram Liturgiam accedant, mentem suam voci accommodent, et supernae gratiae cooperentur, ne eam in vacuum recipiant” (54).

The uninterrupted habit of inner converse with Christ, which ought to be a special mark of monasticism, can truly free a monk or nun from a lifeless celebration of the Divine Office. This habit is nourished by a persevering attention to lectio divina: reading to oneself, ruminating and enjoying the word of God transmitted to us in sacred Scripture.

Habitus continuus interius colloquendi cum Christo, qui proprius debet esse monasticae disciplinae, monachum rerum veritate liberare poterit a celebratione exanimata divini Officii. Quae habitudo assidua frequentia lectionis divinae nutritur: meditari, ruminare, gustare Verbum Dei in Scriptura sacra nobis transmissum.

17. Liturgical Signs and What They Signify

17. Signa 1iturgica et res significata

The Work of God, celebrated by a monastic community, consists of a series of human acts: acts which, according to the philosophers, “proceed from deliberate intention” (I. Gredt, Elementa PhilosophiaeAristotelico-Thomasticae § 881,1). These acts have the value of signs; by means of them contact in prayer is made with the mystery of Christ.

Opus Dei, per ministerium communitatis monasticae celebratum, in serie actuum humanorum (actuum scilicet qui, ut philosophi (1) aiunt, “a voluntate deliberata procedunt”) consistit. Qui actus valent ut signa, ope quorum orando contactus cum mysterio Christi statuitur.

lf the form of celebration comprising all these acts is not a truly human activity, how can it contain the divine reality or signify any sanctifying value? The link between an outward celebration and the inner reality it should contain is the same as that between the “sign which signifies” sacramentum and the “thing signified” res.

Si forma celebrationis, ut summa actuum, non est actuositas revera humana, quomodo potest continere divinam realitatem, vel significare quemcumque valorem sanctificantem? Inter celebrationem externam et realitatem, quam continere debet, intercurrit necessitudo quae habetur inter “signum significans” (sacramentum) et “rem significatam”.

“An authentic liturgy is a liturgy capable of being interiorised, a liturgy which is truly able to produce the reality it signifies in the souls of the faithful, capable of being received and made personal in the consciousness of men and women... True liturgy is liturgy which can be genuinely consummated in human hearts” (Y. Congar, Sacerdoce et Laicat, Paris 1962, p. 166).

“Liturgia vera est liturgia capax quae intus operatur, capax producendi res (quas significat) in animis fidelium, capax quae personali modo in conscientia hominum recipitur... Liturgia quae consummari potest in cordibus hominum”(2).

If the monks or nuns assembled in community do not make their own that habit of mind by which they know themselves to be the Church, they delude themselves in thinking their prayer is of value as if ex opere operantis Ecclesiae. Where the Church is not present, there is no “Church at prayer”. lt is the same with the actions which by their nature signify prayer, for example raising and extending the hands in the form of a cross. None of these actions is a valid liturgical sign unless the spirit is animated by an inner awareness.

Si congregatio monachorum adunata non sibi adoptat habitum spiritualem, quo scit se esse Ecclesiam, male putaret orationem suam habere valorem, quasi “ex opere operantis Ecclesiae” procedentem. Nam, ubi Ecclesia non est, non datur “Ecclesia orans”. Idem dicendum occurrit de gestibus, qui ex natura sua orationem significant (ut, exempli gratia, elevare et extendere manus in formam crucis). Nihil horum signum liturgicum validum est, nisi praesentia interiore spiritus animatur.

Two requirements follow from this: (1) the external signs in our celebrations should not be reduced, since they are already extremely limited in the present form of the Liturgy of the Hours (2) the value of these signs should be augmented by an inner awareness of spirit which gives them life and appropriates their symbolic content Only then will these signs be human and therefore effective.

Ex quibus duo expostulantur: 1. in nostris celebrationibus ne minuantur signa externa, per se iarn valde limitata ex indole Liturgiae Horarum;(3) 2. augere valorem horum signorum mediante praesentia interiore spiritus, qui valore symbolico signa vivificat et sibi appropriat; tunc solum “signa humana” et proinde signa efficacia erunt.

18. The Sacred Assembly

18. Congregatio “sancta”   

The Work of God should form the community into.a liturgical assembly different in character from every other community gathering.

Opus Dei constituere debet congregationem liturgicam, quae in sua indole diversa est a qualibet alia adunatione communitatis.

When all the members of the community have come together to celebrate in the Work of God the unique mystery of Christ, the assembly thus formed has a special character whose function is always to lead each of its members to a higher spiritual unity. For this reason it is superior to every other expression of community in the monastery. The transition from a certain dispersion (a diversity of duties and engagements and consequently of mental pre-occupations) to that unity which the celebration presupposes (and brings about) can only be made if the mind deliberately and consciously relinquishes such multiplicity in order to prepare for a unity which is before all else interior. A swift and powerful act of purifying and perhaps pacifying our hearts is demanded of us, the effort to establish a silence which will only be broken by that voice in which Jesus alone is recognized and discovered (Luke 9:36).

Quando omnia membra communitatis adunantur ad celebrandum in Opere Dei unicum mysterium Christi, congregatio inde resultans hoc habet proprium, quod semper intendit singulos participantes unitos conducere ad altiorem unitatem spiritualem; eo ipso super quamlibet aliam communitariam manifestationem in monasterio exaltatur. Transitus a certa dispersione (a laboribus et occupationibus variis et, proinde, ab habitu interiore diverso) ad illam unitatem, quae ad celebrationem peragendam praesupponitur (et in ea producitur), fieri potest tantum si mens conscie et deliberate illam multiplicitatem relinquit ad parandam unitatem ante omnia interiorem. Requiritur ergo rapidus et validus processus purificationis (et forte pacificationis) spiritus, nisus creandi silentii, quod deinde frangitur tantum “voce”, in qua cognoscitur et invenitur “Iesus solus” (4).

The iiturgical assembly therefore needs to prepare itself by creating an intervening space between prayer and other daily occupations. This can be gained by, for example, giving the signal to assemble a few minutes before the Of fice begins; by the custom of the statio, when all gather in a place near the church a little beforehand to wait for the Office to begin and recollect themselves, or any other way which will help each member of the community to have time for recollection before the beginning of the Office, even if they enter the church one by one.

 This intervening space should not, however, be understood as a needed break between our various occupations, but as a kind of filter by means of which we can purify our minds before entering upon the strong moment of our monastic life.

To maintain the “intensity” of the celebrations it is recommended: (1) that the community be alert to the danger of signs being weakened or emptied of meaning; (2) that care be taken that monks and nuns should have a serious biblical and patristic formation to enable them more easily to understand the texts and offer good soil to the divine seed; (3) that they be given a suitable introduction to the singing and ceremonies, which might perhaps be neglected out of fear of the celebration degenerating into a mere performance or concert.

Ut “intensitas” celebrationum servari possit, commendatur: I . advertere mentes communitatis, ne signa minuantur neve evacuentur; 2. curare, ut monachi et moniales serio praeparentur in rebus biblicis et patristicis, quo facilius sententias prolatas intellegant et semini divino terram bonam offerant; 3. impertire monachis et monialibus eam quam oportet mtroductionem in cantu et caeremoniis, quod forte timore, ne celebrationes in spectacula et concentus degenerent, neglegi potest.

19. Ancient Tradition and New Creation

19. Antiquitus tradita et noviter creata

The arrangement of the Work of God described in chapters eight to twenty of the Rule of Benedict is a clear testimony to the proper liturgical tradition of Benedictine monasteries. This tradition rests on two principles: (1) the monastery is thought of as the local church, since it is provided with its own daily Liturgy of the Hours; (2) this Liturgy of the Hours is not a mere reproduction of an existing Office, but consists of elements freely chosen from ancient (especially monastic) traditions, while the door is left open for adaptations to practical needs.

Ordinatio Operis Dei, prout in Regula s. Benedicti cc. 8-20 describitur, praeclarum testimonium est, monasteria Benedictina traditionem liturgicam propriam possidere. Quae duplici norma fundatur: 1. monasterium concipitur esse communitas ecclesialis localis, cum propria Liturgia quotidiana Horarum instructum sit; 2. haec Liturgia Horarum non mere reproducit aliam iam existentem, sed in sua structura apparent libere adoptata elementa ab antiquis (monasticis praesertim) institutionibus tradita, et etiam novis indigentiis ordinis summe practici, porta operitur

In the Rule of Benedict the cathedral cursus is freely abandoned; the new Hours of Terce, Sext and None, inherited from very ancient Christian tradition, are introduced (RB 16-18). There are nightly Vigils (RB 8-11), whereas outside the monasteries these only took place on Sundays, the anniversaries of martyrs, or stational days (Ember Saturdays).

In Regula Benedictina cursus cathedralis magna libertate relinquitur; noviter introducuntur Horae Tertia, Sexta, Nona(5), hereditas antiquissimae traditionis christianae. Vigiliae nocturnae quotidie aguntur(6), dum extra monasteria hebdomadaria (Dominico die), vel anniversaria (in martyrum memoriis), vel stationali (sabbato Quattuor Temporum) celebratione agebatur.

The same prudent freedom is shown in the adoption of the ancient monastic traditions, for example, of the number of psalms at Vigils (RB 9), the inclusion of Prime and Compline (RB 16-17), the chanting of the Lord’s Prayer by the Abbot at Lauds and Vespers (RB 13:12). Of still greater importance was the new distribution of the psalms at the Day Hours and the Night Office (RB 18) and the introduction of hymns at the different Hours of the Work of God (RB 9:4 et alibi) .

Eadem libertas prudens manifestatur adoptione antiquiorum traditionum monasticarum, ut sunt exempli gratia, numerus psalmorum in nocturnis Vigiliis (7), usus Horarum Primae et Completorii (8), declamatio orationis dominicae “Pater noster” per Abbatem in agenda matutina (id est in Laudibus) et vespertina (9). Maioris momenti adhuc fuit nova distributio psalmorum pro Horis diurnis et nocturnis ( 10), demum introductio hymnorum in variis Horis Operis Dei ( I 1 ) .

Various other adaptations are allowed, according to the actual conditions of life, for example a larger or smaller number of monks or nuns in the community (RB 17:6), the difference between summer and winter (RB 8-10), the demands of work (RB 48:7), or lack of time caused by oversight (RB 11 :12) . Finally, great freedom is allowed in re-arranging the psalter if the proposed distribution of the psalms displeases anyone.

Variae aliae licentiae conceduntur in concretis vitae conditionibus, quae sunt, exempli gratia, maior vel minor numerus monachorum communitatis ( 12), differentia temporis hiemis vel aestatis(13), necessitas laboris(14), penuria temporis ex errore causata (15). Demum magna libertas aliter ordinandi Psalterium, si distributio psalmorum proposita displicuerit (16).

Today Benedictine monasticism, heir to such a tradition and animated by the same spirit, accepts a certain pluralism in the form of celebrating the Work of God, persuaded by mature reflection that this does no harm to unity in the spirit of prayer and contemplation founded on the Benedictine Rule and its traditions.

Hodie, monachismus Benedictinus, heres talis traditionis et eodem spiritu animatus, certum pluralismum in forma Operis Dei celebrandi acceptat, matura persuasus deliberatione, hoc non nocere spiritus orationis et contemplationis unitati, fundatae in Regula Benedictina et eius traditione.

Moreover the desire shown in all monasteries to give new life to the Work of God according to the norms laid down by the Second Vatican Council has recently moved in two main directions. One is taken by those monasteries which intend to preserve in substance the cursus set out in the Benedictine Rule, adapting it to the requirements of the Council in its review of the liturgy and the modifications which the history of the liturgy suggests. The other is taken by those monasteries which in varying degrees make use of the indults granted on 29 December 1968 by the Consilium for Implementing the Constitution on the Sacred Liturgy, in conformity with the mind of the Sacred Congregation for Divine Worship which, in a letter to the Abbot Primate of 8 July 1971, proposed the following: “Different forms of celebration are allowed, so that every community may-be able, according to its own particular make-up and external works, to agree on a common basis for the celebration of the Divine Office”.

Praeterea, desiderium, quod in omnibus monasteriis manifestatur, vivificandi Opus Dei secundum normas a Concilio Vaticano II statutas, his ultimis temporibus in duas praecipue directiones abiit. Alia est eorum monasteriorum, quae conservare intendunt in sua substantia cursum in Regula Benedictina ordinatum, aptando eum exigentiis, a Concilio circa recognitionem liturgicam determinatis, et modificationibus, quas historia Liturgiae suggerere potest. Alia vero est eorum monasteriorum, quae utuntur, variis gradibus, “Indultis” in Lege fundamentali per Consilium ad exsequendam Constitutionem de Sacra Liturgia die 29 Decembris 1968 concessis, et conformant se menti Sacrae Congregatio nis pro Cultu Divino, quae litteris Abbati Primati die 8 Iulii 1971 datis sequentia proposuit: “Diversae formae celebrationis admittuntur, ut omnes communitates, secundum suam physiognomiam propriam et activitates exteriores quas exercent, in fundo communi celebrationis Of ficii divini occurrere sibi possint”

These monasteries have adopted a distribution of the psalms and readings which differs from that of the Benedictine Rule, yet guarantees a spiritually valid daily celebration of the Liturgy of the Hours. All come together with the intention of preserving those elements which are proper to the monastic Office, defined by the Sacred Congregation for Divine Worship in the above letter as “prayer distributed throughout the day, made in common, and prolonged”. At the same time their desire is to respond better to those spiritual demands implicit in modern cultural conditions and the particular circumstances of each community.

20. Objective Limits of Creativity

20. Obiectivi limites creativitatis

When a monastic community forms itself into a liturgical assembly for the celebration of the Work of God, it accepts from the start a prayer objectively determined as regards external structure and content.

Quando communitas monastica se constituit in congregationem liturgicam ad OP11S Dei celebrandum, ab exordiis ut suam acceptat orationem obiective determinatam, et quo ad formam externam, et quo ad ea quae sub hac forma continentur.

A community prudently undertaking the task referred to in section 19 above is free to choose the form of celebration it prefers; but once the choice is made, it is not at liberty to make changes during the actual celebration of the Work of God. Much less do individual members of the community enjoy such liberty, unless, by reason of their liturgical role, they say for example a few words of explanation or teaching during the introductory rite, the prayer of the faithful and its conclusion, or make choice of a collect.

Communitas prudenti opere de quo numero 19 dictum est, gaudet,quando agiturde eligenda forma Operis Dei celebrandi, quam praefert, non vero, electione peracta, dum actu Opus l)ei celebrat. Tali libertate adhuc minus singuli monachi gaudent, nisi, ratione muneris, quo forte in celebratione funguntur, proferunt, exempli gratia, monitiones didascalias durante ritu initiali, preces fidelium et conclusionem earum, vel seligendo orationem collectam.

Once the Office has begun, therefore, the assembly is bound to adhere to:

Postquam ergo celebratio initium cepit, congregatio observare

(1) an objectively determined text, which is that of the Office to be celebrated according to the liturgical season and particular hour (2) a structure objectively determined both by the actual form of the celebration, which should always contain “a hymn, psalmody, a long or short reading and prayers” (IGLH 33), and by the requirements of the community which enjoys praying in a predetermined style, for example as regards the alternation of psalms and readings, the number of and distribution of psalms, the singing or recitation of psalms by a cantor or by the choir, whether this is to be antiphonal or responsorial, bodily posture such as standing, sitting genuflecting raising the hands etc.

tenetur  1. textum obiective cleterminatum, qui est ipsius celebrationis persolvendae secundum tempus liturgicum et Horam quae agitur; 2. formam obiective determinatam, sive ipsa structura celebrationis, “ut semper habeatur, praemisso hymno, psalmodia, deinde longior vel brevis lectio... denique praecationes”( l 7); sive exigentiis huius congregationis orantis, quae sibi complacet in formis antecedenter statutis precari, exempli gratia, quoad modum alternandi psalmos et lectiones, quoad numerum et distributionem psalmorum, quoad psalmorum cantum vel recitationem, a solo cantore prolatam aut a choro, et tunc vel forma responsoriali vel antiphonali; accedunt varii habitus corporis, ut stare, sedere, genuflectere, elevare manus etc.

21. Triple Dimension of Celebration

21. Triplex dimensio celebrationis

To be authentic, the celebration of the Work of God requires that three dimensions should always be found in the liturgical assembly, namely an ecclesial dimension (a community bounded by time and space in which the mystery of the Church is actualised); a community dimension (all are one body yet each has his own place and function); a personal dimension (encounter with God does not happen to a nameless crowd, but to beloved and fully conscious human persons).

Celebratio Operis Dei, ut sit authentica, requirit, ut in congregatione liturgica semper simul concurrant tres dimensiones, cuicumque verae celebrationi propriae, scilicet dimensio ecclesialis: est communitas tempore et spatio limitata, in qua mysterium Ecclesiae actuatur; dimensio communitaria: omnes unum sunt, sed quilibet suum locum occupat et suo munere fungitur; dimensio personalis: occursus Dei non fit coetui hominum sine nomine, bene vero personis humanis delectis et plene consciis.

There is no doubt that the personal dimension is fundamental and a condition for the existence of the others; if this is absent, the other two disappear.

Dubium non est dimensionem personalem fundamentum esse et conditio existentiae ceterarum, ita ut, si ista deficeret. aliae duae prorsus evanescerent.

The celebration of the Work of God is effectively personal:

Celebratio Operis Dei efficaciter personalis est,

  (1) in the underlying conditions for its existence; the presence of each member of the praying community ought to signify their mutual acceptance in intimate unity of mind and heart (Matt. 18: 19; Acts 1 :14; 2:46) . The only prayer that truly glorifies God is that which expresses unity of soul through unity of voices (Rom. 15:1-7).

1. in sua supposita ratione essendi: praesentia uniuscuiusque membri communitatis orantis signum verum esse debet mutuae acceptationis in intima unione mentium et cordium( 18). vera oratio, quae Deum glorificat, est ea sola, quae mediante unitate vocum intimam unionem animarum exprimit ( 19).

  (2) In its real nature, in so far as each person freely joins himself to the common prayer, taking an active and conscious part in it, so that “our minds may be in harmony with our voices” (RB 19:7).

2. in sua natura reali, quatenus unusquisque deliberate orationi communitariae se coniungit, partes sumendo in ea active et conscie, ita “ut mens nostra concordet voci nostrae”(20).

22. A Celebration Open to All

22. Celebratio omnibus patens

While the monastic liturgical assembly should be considered as a choir of monks or nuns, it cannot constitute a closed group; it must be open to all who desire to take part in it and to learn, “in the liturgy above all, how to worship God the Father in spirit and truth” (IGLH 27).

Etsi congregatio liturgica monastica considerari debet ut chorus monachorum et monialium, tamen constituere non potest coetum clausum; sed debet patere omnibus iis qui desiderant participare et discere “praeprimis in actione liturgica Deum Patrem in spiritu et veritate adorare” (21).

Although this article speaks of the assembly being open to all, this should not be understood in the sense of an openness which would - cause the community to . disperse outside, but as an openness by which people coming from outside are welcomed into the.midst of the praying community.

Si hic sermo est de coetu omnibus patenti, ne intellegatur de apertura, qua communitas ad exteriores partes dispergeretur, sed de apertura, qua exteri comiter excipiuntur in gremio communitatis orantis.

  [1] Monastic liturgical prayer will be open to all if care is taken that while the monastic office preserves its own rhythm and also, in a sense, its own language, such pastoral adaptations are made as are suitable for a monastery of monks or nuns desiring to be a leaven in the surrounding area. However, it should not be thought that the choir ought of necessity to be always open to everyone without discrimination; whether and to what extent this is to be done must be decided in terms of the concrete situation. Certainly the community must always be convinced of the need to arrange the Work of God in such a way that whoever wishes to to do so may be able to join the choir and take an active part in the liturgy, since, of its very nature, the Work of God is the common prayer of the Church.

1. Oratio liturgica monastica omnibus patens ea est, quae, etsi rhythmum proprium servat et in certo quodam sensu etiam linguam propriam, tamen adaptationem pastoralem procurandam curat, sicut monachorum et monialium monasterium, quod in proprio ambitu fermentum esse vult, convenit. Ne putetur tamen chorus necessario omnibus et semper sine discrimine patere debere; hoc decidendum est ex concreta “situatione”, si et qua mensura hoc faciendum sit. Semper utique communitas sibi persuasum habeat oportet, Opus Dei ita disponendum esse, ut quicumque hoc desideraverit, consociari choro activa participatione valeat; nam Opus Dei rerum veritate “communis oratio Ecclesiae” est.

  [2] Making the monastic liturgy open to others also presupposes that the community will be constantly attentive to the “signs of the times”, so that their own liturgical prayer, which celebrates the universal mystery of salvation, embraces every human situation and concern. The community should be mindful in a special way of those hopes and difficulties which belong particularly to their own time and place, and to those ideas and movements which directly or indirectly either promote or militate against the Kingdom of God. A monastic community will not be content with “the impact it has on all men and women and the contribution it makes to the salvation of the whole world by its public worship and prayer” (IGLH 27); it must also seek to make the WorkofGod an occasion when anvone who comes may join in the prayer of the monks or nuns. It must be a living witness to the power of prayer springing from the word of God to bring about a deep and vital union with him, because such prayer always brings a renewed experience of Christ.

2. Apertura congregationis liturgicae monasticae supponit etiam communitatem semper attente observare “signa temporum”, ut in sua propria Liturgia, quae est mysterii salutis universalis celebratio, assumere valeat omnes humanas curas, omnia negotia; particulari modo attendat oportet ad ea negotia, quae maxime propria sunt loco et tempori, ad cogitationes et commotiones quae directe vel indirecte Regno Dei favent vel ei adversantur. Communitas monastica non satis habebit mediante “publico cultu et oratione omnes homines attingere et ad totius mundi salutem non paulum conferre”(22); sed etiam quaerit ut Opus Dei occasio sit, qua quilibet occurrere et precationi monachorum et monialium uniri possit. Debet vivide testificare, quod oratio ex Verbi Dei orta unionem intimam et vividam cum Deo creare valeat, quia semper de novo Christum experiri concedit.

23. The Importance of the Various Elements of the Office

23. Momentum variorum elementorum Officii

In order to achieve the object intended in the Work of God, namely to provide for a “dialogue between God and man”, various parts contribute to its structure. Some are so necessary that they can never be omitted, and these must be arranged in a constant order, namely: hymn, psalms, reading, prayers (IGLH 33); others are added to give the community dimension to the celebration and help to penetrate its meaning more deeply.

Ad finem, qui in Opere Dei intenditur, attingendum, scilicet “colloquium inter Deum et hominem” parandum, variae partes in structura eius concurrunt: aliae ita necessariae sunt, quod numquam deesse possunt et stabili ordine disponuntur, scilicet: hymnus, psalmi, lectiones, precationes(23); aliae partes accedunt propter dimensionem communitariam celebrationis et eius sensum profundius penetrare adiuvant.

Among these secondary elements are included the acclamations at the beginning of the Office (Lord, open my lips; O God, come to my assistance) and at the end (Let us bless the Lord); also the versicles, responsories, greetings (The Lord be with you) which serve as transitions from one part of the Office to another, and the antiphons which add an interpretation to the psalm and determine the psalm tone.

In his secundarii momenti elementis computantur acclamationes initiales (Domine labia mea aperies, Deus in adiutorium meum intende) et finales (Benedicamus Domino); deinde versus, responsoria, salutationes (Dominus vobiscum), quae omnia ab una parte ad aliam transire sinunt; antiphonae, quae psalmis interpretationem imponunt eorumque modulationem cantus determinant.

It is clear that these elements are signs and means of expressing the communal character of the Work of God, and their value is therefore measured according to their ability to contribute to this aspect of the celebration. (See, for example, RB 17:6, where it is laid down that ant.phons be added to the Little Hours if the community is large, but omitted if it is short; RB 11: 11, where it is said that the lessons or responsories have to be shortened when by accident the monks are late in waking.)

Patet igitur haec elementa esse signa et media indolis communitariae Operis Dei, et propterea valor eorum a functione, quam sub hoc aspectu celebrationi praebere possunt, mensurantur. (Vide, exempli gratia, RB 17,6, ubi statuitur quod antiphonae in Horis minoribus adduntur, si maior congregatio fuerit, si vero minor, omittuntur; RB 11,12, ubi dicitur quod “aliquid de lectionibus breviandum est aut responsoriis”, quando ex errore monachi tardius evigilantur.

According to accepted usage in the celebration of the Eucharist or other sacraments, the Work of God may also begin with an opening rite in which the president greets the community and briefly introduces the participants to the mystery of the season, feast or Hour to be celebrated.

Iuxta usum receptum in celebratione Eucharistiae aliorumque sacramentorum, etiam Opus Dei aperiri potest ritu initiali, quo is qui praeest communitatem salutat et deinde brevissimis verbis omnes participantes introducit in mysterium temporis vel festi et Horarum celebrandam.

Apart from this there is no doubt that the various secondary elements contribute greatly to inserting the whole prayer into the mystery of the season or of the liturgical feast and the Hour to be celebrated. Care must be taken therefore that the celebration be not stripped of these various elements in an inconsiderate desire to reduce it to the simplest form and bare essentials, for that would be an impoverishment

De cetero, dubium non est. quin varia element.a secundaria magnopere confenmt ad totam precationem in ambitu mysterii temporis vel festi liturgici et Horae celebrandae collocandam. Caute propterea vigilandum est. ne ex inconsiderato desiderio redeundi ad simpliciores et essentiales formas celebratio his variis elementis privetur et ita de facto pauperior evadat.

24. The Monastic Character of the Celebration Is to Be Preserved

24. Indoles monastica celebrationis conservanda

What has been said above in article 20 cannot be denied: the Work of God should be celebrated according to a text and structure objectively determined. It must, however, be further acknowledged that the celebration of the Work of God and the celebrating community are mutually related. It follows that they should correspond so closely to each other that each community can be said to require its own proper liturgy.

                Negari non potest id quod antea dictum est (supra n. 20), scilicet Opus Dei persolvendum esse sequendo textum et formam obiective determinatos; insuper tamen fatendum est. celebrationem Operis Dei et congregationem celebrantem se habere in mutua necessitudine. Quo fit, ut sibi tam arcte respondeant, ut quaelibet communitas propriam Liturgiam postulare dici possit.

To anyone who carefully considers the relationship between the liturgy and the celebrating community, it is obvious that a monastic community is a local part of the universal Church; hence, through its liturgy, it ought to form a praying Church. At the same time, however, this ecclesial community is monastic. Therefore a Benedictine community necessarily has a double character, neither part of which can be eliminated. It follows that from the beginning, as has been said above, monasteries were guided by their own inspiration in adopting a cursus different from that of the cathedrals, including several Hours not celebrated in the latter. In a similar way today, if any monastery wishes to adopt the Liturgy of the Hours according to the Roman rite, it should arrange it in such a way as to conform to a celebration of monastic character.

Attente consideranti rationem, quae intercurrit inter Liturgiam et communitatem quae Liturgiam persolvit, patet quod monastica communitas localis pars est universalis Ecclesiae; proinde ope Liturgiae Ecclesiam orantem formare debet. At, simul tamen etiam communitas ecclesialis monastica est. Quapropter Benedictina communitas necessario hac duplici indole insignitur, a quarum neutra abstrahere potest. Inde sequitur, quod ab exordio, sicut iam supra dictum est. propria inspiratione monastica adoptavit “cursum” diversum a cursu cathedralium Ecclesiarum, quatenus complures Horas comportat, quae in isto non comprehendebantur. Simili modo, si hodie monasteriu-m quoddam Liturgiam Horarum iuxta Atum Romanum adoptare desiderat, eam ita disponere debet, ut celebrationi indolis monasticae conformetur.

Hence a monastic community, though it may affirm its autonomy in liturgical matters, should never forget that the Work of God it carries out ought to respect not only its local character but above all its monastic character. It ought to be a manifestation of a community in which the Work of God is esteemed above every other spiritual value of the monastic day, as being the common prayer of contemplation and praise.

Communitas monastica proinde, asserendo suam autonomiam in rebus liturgicis, ne- umquam obliviscatur, Opus Dei quod persolvit, reflectere debere indolem localem, sed super omnia indolem monasticam. Esse enim debet manifestatio communitatis, in qua Opus Dei super omnes alios valores spirituales diei monastici aestimatur, utpote oral:io communitaria indolis contemplativae laudativae.

To be afraid that in this way a harmful “particularism” might be introduced—when what is really needed is a carefully balanced relationship between the community and its liturgy—and to seek to preserve a “uniformity” which is not always true unity, would mean regarding the whole matter from a juridical point of view, as if to say: “Here we have a community, therefore it must be given the Work of God to perform”, rather than thinking of the living relationship between community and Work of God without seeking to limit it. A truer statement would be: “Here we have this particular community, therefore let us give it this particular way of performing the Work of God”.

Timere ne hoc modo “particularismus”, qui nocivus reputatur, introducatur, dum e contra ponderata ratio, quae intercurrit inter communitatem et suam Liturgiam, requiritur, et appetere “uniformitatem servare”, quae non semper vera unitas est. significaret totam rem mente iuridica considerare, ac si dicendum esset: “Ecce datur communitas, ergo dari debet Opus Dei”, quin de ratione vitali ambarum rerum ad invicem cogitetur, nec definitio eius quaeratur. Aequius dicendum est: “Ecce datur haec communitas, ergo detur tale Opus Dei”.

25. The Number of Hours

25. De numero Horarum

The distribution of the monastic Work of God over seven Day Hours and Vigils at night was intended to fulfil the precept of unwearying, insistent, continuous prayer (Luke 18:1; Rom. 12:12; Col. 4:2; 1 Thess. 5:17) to which monks and nuns are dedicated in a special way by their profession (RB 16).

                Distributio Operis Dei monastici in septem Horas diurnas et Vigilias nocturnas intendebat oboedire praecepto de oratione infatigabili, insistente, continua(24), cui monachus et monialis in virtute professionis speciali modo dedicatur(25).

When the new insights into the spiritual life of our days suggest a different opinion concerning the number of Hours of the Work of God to be celebrated daily, this must not be interpreted as detrimental to the divine command or to diminishment of the dedication of monks and nuns. The intention is rather to procure a prayer of higher quality.

Dum novis perspectionibus vitae spiritualis freti nostris diebus aliam opinionem de numero Horarum Operis Dei per diem celebrandarum proponunt, hoc detrimentum inferre non debet citato mandato divino, neque minuere deditionem monachorum. Intentio est potius, hac via, propter legitimas exigentias, orationem altioris qualitatis parare.

The Second Vatican Council wisely agreed, at least implicitly, that the arrangement of the liturgy should take account of the different conditions of life today. It decided to alleviate to a certain extent the servitutis pensum (RB 5:4), that is to say the celebration of the liturgical hours, but to do this by giving it a new weight of the spiritual order, namely by increasing its quality. Everyone is aware that among the questions most frequently discussed today the relationship between quantity and quality is receiving the greatest attention. This matter was already considered in the Rule of Benedict (18:22-24), and a decision made in favour of quality. (See also the brevity of Vigils according to chapter 9 of the Rule, in comparison with Vigils according to the Roman cursus; the latter covers twenty-four psalms on Sundays, in contrast to the Benedictine cursus of twelve psalms and three canticles.)

Concilium Vaticanum II sapienter confirmavit, implicite saltem, ordinationem Liturgiae debere fieri respiciendo ad varias conditiones vitae hodiernae, Placuit ei, allevare quidem “servitutis pensum”(26), scilicet celebrationem Liturgiae Horarum, sed conferendo ei novum pondus ordinis spiritualis, augenda scilicet qualitas eius. Omnibus patet, inter negotia hodie tantopere discussa, rationem, quae intercurrit inter quantitatem et qualitatem, maxime attendi. Iam in Regula s. Benedicti, cap. 18,22-24, haec res consideratur et in favorem qualitatis solvitur. (Vide etiam brevitatem Vigiliarum secundum Regulam, cap. 9, in comparatione cum Vigiliis secundum cursum Romanum; die dominico iste complectitur 24 psalmos, cursus Benedictinus e contra 12 psalmos et 3 cantica).

The quality of prayer assuredly does not depend on the number of psalms recited, nor on the number of Hours celebrated, but on the inner disposition of mind and heart. For this to be perfect it is required:

Qualitas orationis certe non dependet nec a numero psalmorum qui dicuntur, nec a numero Horarum quae celebrantur, sed ab interna mentis et cordis dispositione. Ut haec interna dispositio consummetur, requiritur:

(1) that all should ardently desire to put prayer at the centre of community life, because this time of prayer is the strong moment in which, through dialogue with God, every work and occupation becosmes a means of glorifying him;

1. ut omnes ardenter cupiant orationem insertare in mediam vitam communitariam, quia oratio tempus validum est. quo, colloquendo cum Deo, omnes labores, omnia negotia ad eum glorificandum apparantur;

(2) that all desire with equal fervour to make prayer the means of binding the community together into that unity to which it is called.

2. ut simili ardore omnes appetant, ut oratio medium sit quo communitas in eam unitatem, ad quam vocatur, coalescat.

Ensuring the quality of our prayer also demands that the communal celebration of the Work of God be so arranged that everyone can be present and participate. This is sometimes hindered by too great a number of celebrations, for often the necessity of work, whether apostolic or material, is pressing, and this can happen “if the circumstances of the place or their poverty require if’ (RB 48:7). It then bears witness to the place of poverty in the life of the community, because work of this kind is its only means of sustaining a livelihood. If the daily arrangement of the Work of God is believed necessarily to be such that life in the monastery is thereby quite cut off from life in the world, then it might unfortunately result in the impossibility of inserting monastic life into the universal mystery of salvation; though it has the highest value in itself, it might be considered as something wholly extraneous to life in this world.

Prospicere qualitati orationis postulat etiam, ut celebratio communitaria Operis Dei tali modo disponatur, ut omnes ei interesse eamque participare valeant. Hoc interdum impeditur nimio numero celebrationum, quia saepe necessitas laboris exsequendi, sive apostolici, sive materialis, urget, et hoc accidere potest, “si necessitas loci aut paupertas exegerit”(27); affert proinde testimonium loci paupertatis, quia eiusmodi labore unicum medium sustentandae vitae est. Si dispositio quotidiana Operis Dei talis esse ex necessitate crederetur, qua vita in monasterio a vita in saeculo acta prorsus aliena esset, resultare pro dolor videretur, vitam monasticam insertare in universale mysterium salvificum non posse; licet altissimi valoris in se esset, tamen “extra mundum” prorsus consumenda censeretur.

If the Hours of the Work of God are to be reduced in number and another arrangement introduced, two things must be kept in mind:

Si Horae celebrationis Operis Dei numero minuendae sunt et alia dispositio introducenda, tunc duo diligenter consideranda sunt:

(1) reducing the number of Hours does not of itself mean reducing the time given to prayer, still less its quality. Rather care must be taken to see that each celebration of the Work of God be a strong moment, even in its form, which will include the following elements: listening attentively, quietly, and eagerly to the readings; remaining longer in silent prayer; increasing the amount of singing; introducing greater variety in the ways of celebrating, etc.

1. minuere Horas celebrationis, secum non trahit minutionem temporis orationi dandi, nedum qualitatis eius. Curandum potius est. ut quaelibet celebratio tempus validum Operis Dei sit, etiam in forma persolutionis, quae sequentia elementa comprehendit: auscultare lectiones attente, quiete, avide; longius morari in silenti oratione; augere cantus modulationem; variare melius modos celebrationis etc.;

(2) When the number of Hours has been reduced, the desire to amplify those that remain is certainly praiseworthy. However two or more Hours of the Work of God mustneverbe joinedtogether; this could be merely a way of quietening consciences with the notion that the obligation of saying the whole Office had been fulfilled. Thus, for example, in a celebration at which Terce, Sext, and None were joined together it might be thought that three Hours had been said, but the distinction would be only nominal. Besides bting contrary to the fundamental norm concerning the praying of the Hours at the proper time of day (see IGLH 11.29), it. would be to regard the performance of the Work of God in a legalistic manner, as the fulfilling of an obligation imposed by law.

2. quando, minuto Horarum numero, quae servantur, ampliari desiderantur, hoc certe laudabile propositum est. At, ne umquam simul uniantur duae vel plures Horae Operis Dei, hoc etiam tantum fieret ad quietandam conscientiam, quia ita agendo obligationi totius Of ficii recitandi satisfactum esset. Ita, exempli gratia, celebratio, in qua Tertia, Sexta Nonaque simul unirentur, tres Horae persolutae censerentur, sed mero nomine distinctae. Hoc certe normae fundamentali de “veritate horarum” servanda contradicit; insuper persolutio Operis Dei mente iuridica consideraretur ut implenda obligatio a lege imposita.

It would not attain the true end for which the Work of God with its separate Hours is carried out, namely “the sanctification of the day with all its activities” (IGLI1 11).

Finis verus, quem Opus Dei cum suis distinctis Horis prosequitur, scilicet “sanctificatio diei totiusque operositatis humanae”(28), non attingitur.

26. The Principal Hours

26. Horae praecipuae

Whether the traditional number of Hours in the Work of God is retained or reduced, the norm laid down by the Second Vatican Council and repeated in the General Instruction on the Liturgy of the Hours (SC 89; IGLH 37) is always to be regarded as valid, namely: “By the venerable tradition of the universal Church, Lauds as morning prayer and Vespers as evening prayer are the two hinges on which the daily Office turns. They must be regarded as the principal Hours, and are to be celebrated as such”.

Sive numerus traditus Horarum Operis Dei servatur, sive minuitur, semper valida consideranda est norma in Concilio Vaticano II statuta et in IGLH iterata(29), scilicet: “Laudes, ut preces matutinae, et Vesperae, ut preces vespertinae, e venerabili universae Ecclesiae traditione duplex cardo Officii cotidiani, Horae praecipuae habendae sunt et ita celebrandae”.

The pre-eminence of these two Hours arises from the fact that they are “memorials”, the one of the resurrection, the other of the death of our Lord Jesus Christ. Both are therefore analogous with the Eucharist, together with which they constitute a spiritual triad of the highest importance in the arrangement of the monastic day. It is appropriate that both Hours should share in the acknowledged pre-eminence of the Eucharist, even in the external form of their celebration which can be given greater solemnity by singing, especially with the full and active presence of the whole community. It would not be incongruous to add a”Liturgy of Light” to Lauds and a “Liturgy of Incense” to Vespers.

Eminentia ambarum harum Horarum fundatur in eo quod sunt “memoriale”, altera Resurrectionis, altera Mortis Domini Nostri lesu Christi. Ambae propterea vicinae sunt Eucharistiae et simul cum ista triadem constituunt, quae in dispositione spirituali diei monachorum summi momenti est. Ambas Horas eminentiam, Eucharistiae agnitam, participare decet, etiam in forma externa sollemnioris celebrationis, quam in cantu fieri convenit, et praesertim cum praesentia plenaria et activa to tius communitatis. Non esset incongruum Of ficium Laudum augere celebratione “Liturgiae lucis” et Officium Vesperarum “Liturgiae incensi”.

While these are indeed the two principal Hours, in monastic tradition Vigils are also of great importance, because of the eschatological meaning given to this Office. The celebration of Vigils is distinguished not by its external solemnity, but by its own special character, which is that of contemplative, peaceful and prolonged prayer.

Dum praedictae duae Horae bene praecipuae sunt, in monastica traditione tamen Vigiliae sunt Hora insignissima, propter sensum eschatologicum, qui huic Of ficio tribuitur. Celebratio Vigiliarum eminet non tam propter extemam sollemmtatem, quam propter indolem suam, quia est oratio contemplativa, pacifica, prolixa.

27. Singing in the Celebration

27. Cantus in celebratione

By means of singing the monastic community, which is a stable ecclesial community, can in various ways distinguish: (1) the degree of celebration for solemnities, feasts, memorials or ferias; (2) the different Hours of the same day; (3) the nature of a particular text.

Ope modulatione cantus communitas monastica, quae est ecclesialis communitas stabilis, vario modo insignire potest: 1. gradum celebrationis Sollemnitatis, Festi, Memoriae, Feriae; 2. diversas Horas eiusdem diei; 3. naturam alicuius textus.

Recognizing its outstanding value in any celebration of the Work of God, monks and nuns have specially concerned themselves with singing as the most fitting expression of contemplative praise, particularly suited to a monastic celebration. It is appropriate to sing more or to use more solemn music on Sundays and festivals, according to the character of each liturgical assembly. Again, if the principal Hours of Lauds and Vespers are celebrated solemnly with music,.they will be regarded by all as truly being the most important Offices of the day.

Agnoscentes insignem valorem cantus in quacumque celebratione Operis Dei, monachi speciali cura cantum colunt, quasi medium aptissimum expressionis laudativae- -contemplativae, quae maxime propria est monasticae celebrationis. Plura cantare aut sollemniore cantu uti convenit diebus dominicis et festivis secundum indolem congregationis liturgicae uniuscuiusque. Item, Horae praecipuae, Laudes scilicet et Vesperae, si sollemniter in cantu celebrantur, rerum veritate ut Officia diei summi momenti ab omnibus habentur

Certain texts by their very nature demand to be sung, such as hymns, canticles and psalms. Music adds to the character of antiphons, acclamations and responsories.

Certi textus ex natura sua cantus postulant, ut sunt hymni, cantica, psalmi. Modulatio musicalis auget indolem acclamationum, antiphonarum, responsoriorum.

28. Those Who Fulfil Roles in the Celebration

28. Actores celebrationis

The Work of God is a prayer in which the interior dialogue with God is expressed vocally in community. The members of the community fulfil the roles in the liturgical celebration.

Opus Dei oratio est. in qua colloquium cum Deo, interius conceptum, voce profertur in communitate. Membra communitatis actores liturgicae celebrationis sunt.

Every celebration presupposes a community which constitutes the liturgical assembly; within the assembly various participants fulfil the role of animating the celebration.

Omnis celebratio supponit communitatem, quae congregationem liturgicam constituit; in ea varii actores. munere animatorum celebrationis funguntur.

The following have roles in the celebration of the Work of God: the president of the assembly, whose duty is to begin the celebration and conclude it with the final prayer (according to the Benedictine tradition observed in the majority of monasteries, the abbot or abbess fulfils this role, or else delegates certain presidential functions to a hebdomadary); the reader or readers of the lessons from Scripture or other sources; the cantor, whose task it is to intone hymns, antiphons, versicles, responsories; the psalmists (one for each choir), who intone the psalms in alternating psalmody, or else one of them proclaims a psalm in alternation with another psalmist or with the choir; a monitor or com1nentator, who gives a few words of instruction or explanation, for example before the psalms or readings; the schola, whose task it is to sing certain songs under the leadership of the cantor, always in alternation with the whole assembly; finally the assembly itself, either singing in unison or divided into two choirs for the alternate rendering of the psalms and canticles. This listening and responding assembly is the source from which those who fulfil these various roles are taken.

Isti sunt actores celebrationis Operis Dei: praeses congregationis, cuius est initiare et concludere (ope orationis finalis) celebrationem; secundum Benedictinam traditionem, quae in maiore parte monasteriorum servatur, Abbas et Abbatissa per se exercent aut hebdomadario delegant certa munera praesidentialia; lector (vel lectores) lectiones ex sacra Scriptura vel aliunde sumptas proferunt; cantor, cui competit intonare hymnos, antiphonas, versus, responsoria; psalmistae (singuli per choros) psalmos intonant in psalmodia alternata, vel unus eorum psalmum proclamat, altemando cum alio psalmista aut cum choro; monitor, qui monitiones-didascalias profert, exempli gratia ante psalmos vel lectiones; schola cantorum, cui competit proferre, sub moderamine cantoris, certos cantus, alternando semper cum tota congregatione; demum ipsa congregatio, in unum unita, aut in duos choros distincta pro alternato cantu psalmorum et canticorum, gremium est actorum, qui auscultant praedictos et eis- respondent.

All who fulfil special roles in the celebration should meditate on the precept of the Rule of Benedict: “Let no one presume to read or sing unless he can perform his of fice to the edification of the hearers” (RB 47:3). The hearers will be edified when such a one performs his task”with humility, gravity and reverence” (RB 47:4). The practice, so widespread in monasteries, whereby all take their turn in performing the various of ices does not apply to the celebration of the Work of God. In order to edify the participants, those who fulfil special roles in the celebration must be properly trained.

Omnibus actoribus celebrationis meditandum est praeceptum Regulae s. Benedicti: “Cantare autem et legere non praesumat, nisi qui potest ipsum of ficium implere ut aedificentur audientes”(30). Audientes autem aedificantur, quando actor munere suo fungitur “cum humilitate et gravitate et tremore”(31). Usus receptus et in monasteriis tam diffusus, secundum quem omnes invicem succedunt variis officiis incumbentes, ne applicetur, quando de officius in celebratione Operis Dei implendis agitur. Ut actores celebrationis participantes aedificare valeant, bene instructi sint oportet.