CHAPTER 3: DIFFERENT ELEMENTS
in the LITURGY OF THE HOURS

CAPUT III. DE VARIIS LITURGIAE HORARUM ELEMENTIS

Chapter 3.1.  Psalms and Their Connection With Christian Prayer

1. DE PSALMIS DEQUE EORUM NECESSITUDINE CUM ORATIONE CHRISTIANA.

100. In the liturgy of the hours the Church in large measure prays through the magnificent songs that the Old Testament authors composed under the inspiration of the Holy Spirit. The origin of these verses gives them great power to raise the mind to God, to inspire devotion, to evoke gratitude in times of favor, and to bring consolation and courage in times of trial.

[52] 100. In Liturgia Horarum Ecclesia magna ex parte orat illis praeclaris carminibus, quae, divino aillante Spiritu, sacri auctores composuerunt in Vetere Testamento. Ex origine enim sua talem habent virtutem, qua hominum mentes ad Deum attollant, pios et sanctos in eis excitent affectus, in rebus secundis mire eos adiuvent ad gratias agendas, in adversis consolationem aflerant animique firmitatem.

101. The psalms, however, are only a foreshadowing of the fullness of time that came to pass in Christ the Lord and that is the source of the power of the Church’s prayer. Hence, while the Christian people are all agreed on the supreme value to be placed on the psalms, they can sometimes experience difficulty in making this inspired poetry their own prayer.

101. Psalmi tarnen umbram tantum referunt illius plenitudinis temporum, quae apparuit in Christo Domino et ex qua vim suam accipit oratio Ecclesiae; quapropter fieri interdum potest ut, quamvis omnes christifideles in summa psalmorum aestimatione consentiant, quaedam tarnen its difficultas occurrat, dum conentur veneranda illa carmina orando facere sua.

David's Psalms
recreate
the Garden
of Eden

102. Yet the Holy Spirit, under whose inspiration the psalms were written, is always present by his grace to those believers who use them with good will. But more is necessary: the faithful must “improve their understanding of the Bible, especially of the psalms,” (SC art. 90) according to their individual capacity, so that they may understand how and by what method they can truly pray through the psalms.

102. Sed Spiritus Sanctus, quo aillante psalmistae cecinerunt, semper eis gratia sua adest, qui bona voluntate credentes illa carmina psallendo proferunt. Insuper vero necesse est, ut « biblicam, praecipue psalmorum, institutionem sibi uberiorem comparent »‘ pro suis quisque viribus, ideoque intellegant quomodo quaque methodo recte orare queant illos recitantes.

103. The psalms are not readings or prose prayers, but poems of praise. They can on occasion be recited as readings, but from their literary genre they are properly called Tehillim (“songs of praise”) in Hebrew and psalmoi (“songs to be sung to the lyre”) in Greek. In fact, all the psalms have a musical quality that determines their correct style of delivery. Thus even when a psalm is recited and not sung or is said silently in private, its musical character should govern its use. A psalm does present a text to the minds of the people, but its aim is to move the heart of those singing it or listening to it and also of those accompanying it “on the lyre and harp.”

[53] 103. Psalmi non sunt lectiones neque preces, oratione so-luta compositae, sed poemata laudativa. Etsi ergo aliquando more lectionis proferri potuerunt, tarnen e genere suo litterario recte in lingua hebraica vocantur « Tehillim », id est « cantica laudis » et in lingua graeca « psalmoi », id est « cantica ad sonum psalterii proferenda ». Vere enim omnibus psalmis inest indoles quaedam musica, qua determinatur modus conveniens proferendi. Quare etsi psalmus sine cantu recitatur, immo a solo et in silentio, regatur oportet indole sua musica: praebens quidem textum menti fidelium, magis tarnen tendit ad movenda corda psallentium et audientium, immo ludentium « psalterio et cithara ».

104. To sing the psalms with understanding, then, is to meditate on them verse by verse, with the heart always ready to respond in the way the Holy Spirit desires. The one who inspired the psalmist will also be present to those who in faith and love are ready to receive his grace. For this reason the singing of psalms, though it demands the reverence owed to God’s majesty, should be the expression of a joyful spirit and a loving heart, in keeping with their character as sacred poetry and divine song and above all with the freedom of the children of God.

104. Qui ergo psallit sapienter, meditando percurrit versum post versum, semper corde paratus ad respondendum, sicut Spiritus vult, qui inspiravit psalmistam idemque aderit pifs hominibus, ad gratiam suam accipiendam paratis. Quare psalmodia, licet reverentiam exigat quae Dei maiestatem decet, ex gaudio animi atque caritatis dulcedine procedere debet, sicut sacrae poesi divinoque cantui convenit, maxime autem libertati filiorum Dei.

105. Often the words of a psalm help us to pray with greater ease and fervor, whether in thanksgiving and joyful praise of God or in prayer for help in the throes of suffering. But difficulties may arise, especially when the psalm is not addressed directly to God. The psalmist is a poet and often addresses the people as he recalls Israel’s history; sometimes he addresses others, including subrational creatures. He even represents the words as being spoken by God himself and individual people, including, as in Ps 2, God’s enemies. This shows that a psalm is a different kind of prayer from a prayer or collect composed by the Church. Moreover, it is in keeping with the poetic and musical character of the psalms that they do not necessarily address God but are sung in God’s presence. Thus St. Benedict’s instruction: “Let us reflect on what it means to be in the sight of God and his angels, and let us so stand in his presence that our minds are in harmony with our voices.” (Rule of St. Benedict ch. 19)

105. Saepe quidem verbis psalmi facilius et ferventius orare possumus, sive gratias agentes et magnificantes Deum in exsultatione, sive deprecantes de profundis angustiarum. Attamen— maxime si psalmus non immediate alloquitur Deum — difficultas quaedam aliquando exoritur. Psalmista enim, quippe qui poeta sit, saepe loquitur ad populum, revocans scilicet historian Israel; aliquando alios interpellat, ne exceptis qui-dem its creaturis, quae rationis capaces non sunt. Immo Deum ipsum et homines inducit loquentes et etiam, sicut in psalmo secundo, inimicos Dei. Inde patet psalmum non eandem habere rationem orationis, quam precem seu collectam ab Ecclesia compositam. Praeterea cum poetica et mu[54]sica indole psalmorum convenit, ut non necessario alloquantur Deum, sed ut cantentur ante Deum, sicut monet sanctus Benedictus: « Consideremus qualiter oporteat in conspectu Divinitatis et angelorum eius esse, et sic stemus ad psallendum, ut mens nostra concordet voci nostrae ».

106. In praying the psalms we should open our hearts to the different attitudes they express, varying with the literary genre to which each belongs (psalms of grief, trust, gratitude, etc.) and to which biblical scholars rightly attach great importance.

106. Qui psallit, cor suum aperit iis affectibus, quos spirant psalmi, secundum peculiare litterarium genus, sive est genus lamentationis, fiduciae, gratiarum actionis, sive sunt alia genera, quae exegetae merito extollunt.

107. Staying close to the meaning of the words, the person who prays the psalms looks for the significance of the text for the human life of the believer.

107. Adhaerens sensui verborum, psallens attendit ad momentum textus pro humana credentium vita.

It is clear that each psalm was written in its own individual circumstances, which the titles given for each psalm in the Hebrew psalter are meant to indicate. But whatever its historical origin, each psalm has its own meaning, which we cannot overlook even in our own day. Though the psalms originated very many centuries ago among an Eastern people, they express accurately the pain and hope, the unhappiness and trust of people of every age and country, and sing above all of faith in God, of revelation, and of redemption.

Constat enim unumquemque psalmum in adiunctis peculiaribus compositum esse, quae tituli in psalterio hebraico praepositi adumbrare intendunt. Verum quidquid est de eius origine historica, quilibet psalmus habet sensum proprium, quern etiam nostris temporibus neglegere non possumus. Etsi illa carmina complura abhinc saecula apud Orientales exorta sunt, dolores et spem, miseriam et fiduciam hominum cuiusvis aetatis ac regionis apte exprimunt, fidemque praecipue in Deum, et revelationem atque redemptionem concinunt.

108. Those who pray the psalms in the liturgy of the hours do so not so much in their own name as in the name of the entire Body of Christ. This consideration does away with the problem of a possible discrepancy between personal feelings and the sentiments a psalm is expressing: for example, when a person feels sad and the psalm is one of joy or when a person feels happy and the psalm is one of mourning. Such a problem is readily solved in private prayer, which allows for the choice of a psalm suited to personal feelings. The divine office, however, is not private; the cycle of psalms is public, in the name of the Church, even for those who may be reciting an hour alone. Those who pray the psalms in the name of the Church nevertheless can always find a reason for joy or sadness, for the saying of the Apostle applies in this case also: “Rejoice with the joyful and weep with those who weep” (Rom 12:15). In this way human frailty, wounded by self-love, is healed in proportion to the love that makes the heart match the voice that prays the psalms. (cf. Rule of St. Benedict ch. 19)

108. Qui psallit in Liturgia Horarum, non tam in propria persona psallit quam nomine totius Corporis Christi, immo et in persona ipsius Christi. Haec si quis prae oculis habet, evanescunt difficultates, si forte animadvertat sensus sui cordis, dum psallit, discrepare ab iis affectibus quos psalmus exprimit, quando nempe, tristi et maerore affecto psalmus obvenit iubilationis, felici autem psalmus lamentationis. Quod quidem in oratione mere privata facile vitatur, in qua facultas est eligendi psalmum congruum affectui proprio. In Officio autem divino baud [55] privatim, sed nomine Ecclesiae publicus cursus psalmorum peragitur etiam ab eo, qui fortasse solus Horam persolvit. Qui autem Ecclesiae nomine psallit, semper causam laetitiae vel tristitiae invenire potest, quia etiam hac in re vim suam servat illud Apostoli: « gaudere cum gaudentibus et flere cum flentibus » (Rom. 12, 15), et ita humana fragilitas, amore sui sauciata, eo gradu caritatis sanatur, quo mens voci psallenti concordet.’

Moses sees
Christ
in the
Burning
Bush

109. Those who pray the psalms in the name of the Church should be aware of their full sense (sensus plenus), especially their Messianic sense, which was the reason for the Church’s introduction of the psalter into its prayer. This Messianic sense was fully revealed in the New Testament and indeed was affirmed publicly by Christ the Lord in person when he said to the apostles: “All that is written about me in the law of Moses and the prophets and the psalms must be fulfilled” (Lk 24:44). The best-known example of this Messianic sense is the dialogue in Matthew’s Gospel on the Messiah as Son of David and David’s Lord, (cf. Mt 22:44,ff.) where Ps 110 is interpreted as Messianic.

109. Qui nomine Ecclesiae psallit, debet ad plenum sensum psalmorum, praesertim ad sensum messianicum, attendere, propter quem Ecclesia Psalterium induxit. Sensus ille messianicus in Novo Testamento factus est plene manifestus, immo declaratus est ab ipso Christo Domino dicente Apostolis: « Quoniam necesse est impleri omnia, quae scripta sunt in lege Moysis et prophetis et psalmis de me » (Lc 24, 44). Cuius exemplum notissimum est ille dialogus aput Matthaeum de Messia, Filio David Dominoque eius, d in quo psalmus 109 intellegitur de Messia.

Following this line of thought, the Fathers of the Church saw the whole psalter as a prophecy of Christ and the Church and explained it in this sense; for the same reason the psalms have been chosen for use in the liturgy. Though somewhat contrived interpretations were at times proposed, in general the Fathers and the liturgy itself had the right to hear in the singing of the psalms the voice of Christ crying out to the Father or of the Father conversing with the Son; indeed, they also recognized in the psalms the voice of the Church, the apostles, and the martyrs. This method of interpretation also flourished in the Middle Ages; in many manuscripts of the period the Christological meaning of each psalm was set before those praying by means of the caption prefixed. A Christological meaning is by no means confined to the recognized Messianic psalms but is given also to many others. Some of these interpretations are doubtless Christological only in an accommodated sense, but they have the support of the Church’s tradition.

Hanc viam prosecuti, sancti Patres totum Psalterium acceperunt et enarraverunt tamquam prophetiam de Christo et de Ecclesia; eademque ratione in sacra Liturgia psalmi electi sunt. Etsi aliquando quaedam interpretationes contortulae proponebantur, tarnen generatim tam Patres quam Liturgia in psalmis legitime audierunt Christum clamantem ad Patrem, aut Patrem loquentem cum Filio, immo vocem agnoscebant Ecclesiae, Apostolorum vel martyrum. Haec methodus interpretationis etiam medio aevo floruit: in multis enim Psalterii codicibus ea aetate scriptis, titulo singulis psalmis praeposito sensus christologicus psallentibus proferebatur. Interpretatio christologica nequaquam refertur ad illos tantum psalmos, qui messianici existimantur, sed ad [56] multos etiam extenditur, in quibus sine dubio sunt merae accommodationes, traditione tarnen Ecclesiae commendatae.

On the great feasts especially, the choice of psalms is often based on their Christological meaning and antiphons taken from these psalms are frequently used to throw light on this meaning.

Maxime in psalmodia dierum festorum, psalmi ratione qua-dam christologica electi sunt, ad quam illustrandam plerumque antiphonae ex ipsis psalmis excerptae proponuntur.

Chapter III-II. Antiphons and Other Aids to Praying the Psalms

II. DE ANTIPHONIS DEQUE ALIIS QUAE ORATIONEM PSALMORUM ADIUVANT.

110. In the Latin tradition of psalmody three elements have greatly contributed to an understanding of the psalms and their use as Christian prayer: the captions, the psalm-prayers, and in particular the antiphons.

110. Tria in traditione latina multum contulerunt ad psalmos intellegendos vel in precationem christianam vertendos, scilicet tituli, orationes super psalmos et praecipue antiphonae.

111. In the psalter of The Liturgy of the Hours a caption is given for each psalm to explain its meaning and its import for the personal life of the believer. These captions are intended only as an aid to prayer. A quotation from the New Testament or the Fathers of the Church is added to foster prayer in the light of Christ’s new revelation; it is an invitation to pray the psalms in their Christological meaning.

111. In Psalterio Liturgiae Horarum, unicuique psalmo praemittitur titulus de eius sensu et momento pro humana credentis vita. Hi tituli in libro Liturgiae Horarum tantum ad utilitatem psallentium proponuntur. Ut autem foveatur oratio in lumine revelationis novae, additur scntentia Novi Testa-menti vel Patrum, invitans ad orandum sensu christologico.

112. Psalm-prayers for each psalm are given in the supplement to The Liturgy of the Hours as an aid to understanding them in a predominantly Christian way. An ancient tradition provides a model for their use: after the psalm a period of silence is observed, then the prayer gives a resume and resolution of the thoughts and aspirations of those praying the psalms.

112. Orationes super psalmos, quae recitantes adiuvent in eorum interpretatione praecipue christiana, in Supplemento libri Liturgiae Horarum pro singulis psalmis proponuntur et possunt ad libitum adhiberi ad normam veteris traditionis, ita scilicet ut, absoluto psalmo et aliquo silentii spatio observato, oratio psallentium affectus colligat et concludat.

113. Even when the liturgy of the hours is recited, not sung, each psalm retains its own antiphon, which is also to be said in private recitation. The antiphons help to bring out the literary genre of the psalm; they highlight some theme that may otherwise not attract the attention it deserves; they suggest an individual tone in a psalm, varying with different contexts: indeed, as long as farfetched accommodated senses are avoided, antiphons are of great value in helping toward an understanding of the typological meaning or the meaning appropriate to the feast; they can also add pleasure and variety to the recitation of the psalms.

113. Etsi Liturgia Horarum sine cantu persolvitur, suam quisque psalmus habet antiphonam, etiam a solo diceudam. Antiphonae enim adiuvant ad illustrandum psalmi genus litterarium; psalmum in orationem personalem vertunt; in luce meliore ponunt sententiam attentione dignam, quae potest, effugere; colorem quendam peculiarem alicui psalmo diversis in [57] adiunctis tribuunt; immo, dummodo excludantur insolentes accommodationes, multum iuvant ad interpretationem typologicam vel festivam; iucundam et variam reddere possunt recitationem psalmorum.

114. The antiphons in the psalter have been designed to lend themselves to vernacular translation and to repetition after each strophe, in accordance with no. 125. When the office of Ordinary Time is recited, not sung, the quotations printed with the psalms may be used in place of these antiphons (see no. 111).

114. Antiphonae in Psalterio ita instructae sunt, ut possint in 2f linguas vernaculas converti, immo post unamquamque stropham repeti, iuxta ea quae dicuntur n. 125. In Officio vero per annum sine cantu, loco harum antiphonarum, adhiberi possunt pro opportunitate sententiae psalmis adiunctae (cf. n. 111).

115. When a psalm may be divided because of its length into several sections within one and the same hour, an antiphon is given for each section. This is to provide variety, especially when the hour is sung, and also to help toward a better understanding of the riches of the psalm. Still, it is permissible to say or sing the complete psalm without interruption, using only the first antiphon.

115. Quando psalmus pro sua longitudine in plures partes dividi potest intra unam eandemque Horam, singulis partibus apponitur propria antiphona ad varietatem inducendam, praesertim in celebratione cum cantu, necnon ad psalmi divitias melius percipiendas; licet tamen psalmum integrum sine interruptione persolvere, adhibita prima tantum antiphona.

116. Proper antiphons are given for each of the psalms of morning prayer and evening prayer during the Easter triduum, on the days within the octaves of Easter and Christmas, on the Sundays of the seasons of Advent, Christmas, Lent, and Easter, on the weekdays of Holy Week and the Easter season, and from the 17th to the 24th of December.

116. Antiphonae propriae habentur pro singulis psalmis ad 2 Laudes et Vesperas in triduo paschali, diebus infra octavas Paschae et Nativitatis, necnon in dominicis temporis Adventus, Nativitatis, Quadragesimae et Paschae, item in feriis Hebdomadae sanctae, temporis paschalis et diebus a 17 ad 24 de cembris.

117. On solemnities proper antiphons are given for the office of readings, morning prayer, the daytime hours, and evening prayer; if not, the antiphons are taken from the common. On feasts the same applies to the office of readings and to morning prayer and evening prayer.

117. In sollemnitatibus, ad Officium lectionis, Laudes matu- 2 tinas, Tertiam, Sextam, Nonam et Vesperas, antiphonae propriae proponuntur; secus sumuntur e Communi. In festis idem servatur ad Officium lectionis, Laudes matutinas et Vesperas.

118. Any memorials of the saints that have proper antiphons retain them (see no. 235).

118. Si quae memoriae Sanctorum antiphonas proprias habent, eas retinent (cf. n. 235).

119. The antiphons for the Canticles of Zechariah and of Mary are taken, during Ordinary Time, from the Proper of Seasons, if they are given there; if not, they are taken from the current week and day of the psalter. On solemnities and feasts they are taken from the proper if they are given there; if not, they are taken from the common. On memorials without proper antiphons the antiphon may be taken at will either from the common or from the current week.

119. Antiphonae ad Benedictus et Magnificat, in Officio de : Tempore, sumuntur e Proprio de Tempore, si adsint, secus e Psalterio currente; in sollemnitati[58]bus et festis, sumuntur e Proprio, si adsint, secus e Communi; in memoriis vero quae antiphonam propriam non habent, ad libitum dicitur antiphona vel de Communi vel de feria currente.

120. During the Easter season Alleluia is added to all antiphons, unless it would clash with the meaning of a particular antiphon.

120. Tempore paschali, omnibus antiphonis additur Alleluia, nisi forte a sensu antiphonae discrepet.

Chapter III-III. Ways of Singing the Psalms

III. DE MODO PSALLENDI.

121. Different psalms may be sung in different ways for a fuller grasp of their spiritual meaning and beauty. The choice of ways is dictated by the literary genre or length of each psalm, by the language used, whether Latin or the vernacular, and especially by the kind of celebration, whether individual, with a group, or with a congregation. The reason for using psalms is not the establishment of a fixed amount of prayer but their own variety and the character proper to each.

121. Prout cuiusque psalmi genus litterarium vel longitude postulat, utque ipse psalmus lingua vel latina vel vernacula dicitur, atque praecipue prout a solo vel a pluribus, vel cum populo congregato fit celebratio, alius alios psalmos recitandi modus proponi potest, quo facilius ii qui psallunt percipiant illam quasi fragrantiam spiritualem et venustatem psalmorum. Psalmi enim non adhibentur ut quantitas quaedam orationis, sed varietati consultum est et indoli propriae uniuscuiusque carminis.

122. The psalms are sung or said in one of three ways, according to the different usages established in tradition or experience: directly (in diredum), that is, all sing the entire psalm, or antiphonally, that is, two choirs or sections of the congregation sing alternate verses or strophes, or responsorially.

122. Psalmi canuntur vel dicuntur aut uno tractu (seu « in di-rectum u), aut alternis versibus vel strophis a duobus choris vel coetus partibus, aut modo responsoriali, secundum diversos traditione vel experientia probatos usus.

123. At the beginning of each psalm its own antiphon is always to be recited, as noted in nos. 113-120. At the end of the psalm the practice of concluding with the Glory to the Father and As it was in the beginning is retained. This is the fitting conclusion endorsed by tradition and it gives to Old Testament prayer a note of praise and a Christological and Trinitarian sense. The antiphon may be repeated at the end of the psalm.

123. Sua semper psalmi cuiusque initio proferatur antiphona, ut supra dictum est nn. 113-120; in fine vero totius psalmi, servatur usus concludendi cum Gloria Patri et Sicut erat. Gloria enim ea est apta conclusio, quae traditione commendatur, quaeque tribuit orationi Veteris Testamenti sensum laudativum, christologicum et trinitarium. Post psalmum vero, pro opportunitate, repetitur antiphona.

124. When longer psalms occur, sections are marked in the psalter that divide the parts in such a way as to keep the threefold structure of the hour; but great care has been taken not to distort the meaning of the psalm.

124. Quando adhibentur psalmi longiores, tales partitiones psalmorum signantur in Psalterio, quae membra psalmodiae ita dividant, ut ternariam Horae [59] structuram adumbrent, respectu tarnen stricte habito sinceri eiusdem psalmi sensus.

It is useful to observe this division, especially in a choral celebration in Latin; the Glory to the Father is added at the end of each section.

Quam divisionem convenit observare, praecipue in celebratione chorali lingua latina persolvenda, addito Gloria Patri in fine uniuscuiusque partis.

It is permissible, however, either to keep this traditional way or to pause between the different sections of the same psalm or to recite the whole psalm and its antiphon as a single unit without a break.

Licet tarnen vel hunc modum traditum retinere, vel moram inter partes diversas eiusdem psalmi interponere, vel psalmum integrum uno tractu proferre cum sua antiphona.

125. In addition, when the literary genre of a psalm suggests it, the divisions into strophes are marked in order that, especially when the psalm is sung in the vernacular, the antiphons may be repeated after each strophe; in this case the Glory to the Father need be said only at the end of the psalm.

125. Practerea, quando genus litterarium psalmi id suadebit, divisiones strophicae ideo indicabuntur, ut, praesertim si psalmi lingua vernacula canantur, possint persolvi interiecta antiphona post anamquamque stropham, et tunc sufficiet Gloria Patri post finem totius psalmi adicere.

Chapter III-IV. Plan for the Distribution of the Psalms in the Office

IV. QUA RATIONE PSALMI IN OFFICIO DISTRIBLITI SINT.

126. The psalms are distributed over a four-week cycle in such a way that very few psalms are omitted, while some, traditionally more important, occur more frequently than others; morning prayer and evening prayer as well as night prayer have been assigned psalms appropriate to these hours. (cf. SC art. 91)

126. Psalmi distributi sunt per circulum quattuor hebdomadarum, ea tanien lege ut perpauci psalmi omittantur, ali.i vero traditionc insignes frequentius repetantur, et Laudes matutinae, Vesperac ac Completorium psalmis respectivae Horac consentaners instruantur. °

127. Since morning prayer and evening prayer are particularly designed for celebration with a congregation, the psalms chosen for them are those more suited to this purpose.

127. Ad Laudes matutinas et Vesperas, utpotc quae celebrationi populari magis destinentur, selecti sunt ii psalmi, qui aptiores sunt ad cclebrationem cum populo.

128. For night prayer the norm given in no. 88 has been followed.

128. Ad Completorium observata est non-na descripta n. 88.

129. For Sunday, including its office of readings and daytime prayer, the psalms chosen are those that tradition has particularly singled out as expressions of the paschal mystery. Certain psalms of a penitential character or connected with the passion are assigned to Friday.

129. Die dominica, etiam ad Officium Icctionis et ad Horarn mediam, ii psalmi selecti sunt, qui ad my[60]sterium paschale cxprimendum traditionc insignes sint. Feriae scxtac aliqui psalmi assignati sunt vol paenitentialcs vcl de Passions.

130. Three psalms (78, 105, and 106) are reserved for the seasons of Advent, Christmas, Lent, and Easter, because they throw a special light on the Old Testament history of salvation as the forerunner of its fulfillment in the New.

130. Reservantur temporibus Adventus, Nativitatis, Quadragesimae et Paschae tres psalmi, scilicet 77, 104 et 105, qui historiam salutis Veteris Testamenti clarius patefaciunt ut pracnuntiam illius, quae in Novo completur.

131. Three psalms (58, 83, and 109) have been omitted from the psalter cycle because of their curses; in the same way, some verses have been omitted from certain psalms, as noted at the head of each. The reason for the omission is a certain psychological difficulty, even though the psalms of imprecation are in fact used as prayer in the New Testament, for example, Rv 6:10, and in no sense to encourage the use of curses.

131. Tres vero psalmi 57, 82 et 108, in quibus praeponderat indoles imprecatoria, omittuntur in Psalterio currente. Item aliqui versus nonnullorum psalmorum praetermissi sunt, ut indicatur initio singulorum. Quorum textuum omissio fit ob quandam difficultatem psychologicam, etsi psalmi ipsi imprecatorii in pietate Novi Testamenti occurrunt, exempli gratia Ap. 6, 10, nulloque modo intendunt ad maledicendum inducere.

132. Psalms too long to be included in one hour of the office are assigned to the same hour on different days so that they may be recited in full by those who do not usually say other hours. Thus Ps 119 is divided in keeping with its own internal structure and is spread over twenty-two days during daytime prayer, because tradition has assigned it to the day hours.

132. Psalmi qui longiores sunt quam ut in una Officii Hora contineantur, varus distribuuntur diebus in eadem Hora, ita ut integre recitari possint ab i.is qui alias Horas baud dicere so-leant. Sic psalmus 118 secundum suam propriam divisionem distribuitur per viginti duos dies ad Horam mediam, quippe qui horis diurnis traditione assignatus sit.

133. The four-week cycle of the psalter is coordinated with the liturgical year in such a way that on the First Sunday of Advent, the First Sunday in Ordinary Time, the First Sunday of Lent, and Easter Sunday the cycle is always begun again with Week I (others being omitted when necessary).

133. Cyclus quattuor hebdomadarum Psalterii ita cum anno liturgico conectitur, ut a prima hebdomada, omissis forte aliis, resumatur dominica I Adventus, hebdomada I per annum, dominica I Quadragesimae, dominica I Paschae.

After Pentecost, when the psalter cycle follows the series of weeks in Ordinary Time, it begins with the week indicated in the Proper of Seasons at the beginning of the appropriate week in Ordinary Time.

Post vero Pentecosten, cum tempore per annum cyclus Psalterii seriem sequatur hebdomadarum, ab ea Psalterii hebdomada resumitur, quae in Proprio de Tempore indicatur initio suae respectivae hebdomadae per annum.

134. On solemnities and feasts, during the Easter triduum, and on the days within the octaves of Easter and Christmas, proper psalms are assigned to the office of readings from those with a tradition of use at these times and their relevance is generally highlighted by the choice of antiphon. This is also the case at daytime prayer on certain solemnities of the Lord and during the octave of Easter. At morning prayer the psalms and canticle are taken from the Sunday of the Week I of the psalter. On solemnities the psalms at evening prayer I are taken from the Laudate Psalms, following an ancient custom. At evening prayer II on solemnities and at evening prayer on feasts the psalms and canticle are proper. At daytime prayer on solemnities (except those already mentioned and those falling on Sunday) the psalms are taken from the Gradual Psalms; at daytime prayer on feasts the psalms are those of the current week and day of the psalter.

134. In sollemnitatibus et festis, triduo paschali, diebus infra octavas Paschae et Nativitatis, ad Officium lectionis psalmi proprii assignantur ex iis, qui [61] traditione probantur, eorumque aptitudo plerumque antiphona illustratur. Quod fit etiam ad Horam mediam in quibusdam sollemnitatibus Domini et in octava Paschae. Ad Laudes matutinas sumuntur psalmi et canticum de dominica I in Psalterio. Ad I Vesperas sollemnitatum psalmi sunt e serie Laudate secundum morem antiquum. Ad II Vesperas sollemnitatum et ad Vesperas festorum psalmi et canticum sunt propria. Ad Horam mediam sollemnitatum, exceptis üs de quibus supra dictum est et nisi occurrant die dominica, psalmi sumuntur ex gradualibus; ad Horam mediam festorum psalmi dicuntur diei currentis.

135. In all other cases the psalms are taken from the current week and day of the psalter, unless there are proper antiphons or proper psalms.

135. In ceteris casibus psalmi sumuntur e Psalterio currente, nisi forte adsint antiphonae propriae vel psalmi proprii.

Chapter III-V. Canticles From the Old and New Testaments

V. DE CANTICIS VETERIS ET NOVI TESTAMENTI.

136. At morning prayer between the first and the second psalm a canticle from the Old Testament is inserted, in accordance with custom. In addition to the series handed down from the ancient Roman tradition and the other series introduced into the breviary by St. Pius X, several other canticles have been added to the psalter from different books of the Old Testament, in order that each weekday of the four-week cycle may have its own proper canticle and on Sunday the two sections of the Canticle of the Three Children may be alternated.

136. In Laudibus, inter priorem et alterum psalmum, inseritur, ut mos est, canticum Vetcris Testamenti. Praeter seriem an-tiqua traditione romana acceptam, alteramque a sancto Pio X in Breviarium insertam, ita plura Psalterio addita sunt cantica ex variis Veteris Testamenti libris excerpta, ut singuli dies feriales quattuor hebdomadarum suum proprium canticum habeant, diebus vero dominicis duae partes cantici trium Puerorum alternentur.

137. At evening prayer, after the two psalms, a canticle of the New Testament is inserted, from the letters of the apostles or the Book of Revelation. Seven canticles are given for each week of the four-week cycle, one for each day. On the Sundays of Lent, however, in place of the Alleluia Canticle from the Book of Revelation, the canticle is from the First Letter of Peter. In addition, on the solemnity of the Epiphany and the feast of the Transfiguration the canticle is from the First Letter to Timothy; this is indicated in those offices.

137. In Vesperis, post duos psalmos, inseritur canticum Novi Testamenti, ex Epistolis vel Apocalypsi excerptum. Septem indicantur cantica pro singulis uniuscuiusque hebdomadae die-bus. In dominicis vero Quadragesimae, loco cantici alleluiatici ex Apocalypsi, dicitur canticum ex Epistola I Petri. Praeterea in sollemnitate Epiphaniae et in festo Transfigurationis Do-mini dicitur canticum, suo loco indicatum, ex Epistola I ad Timotheum.

138. The gospel Canticles of Zechariah, of Mary, and of Simeon are to be treated with the same solemnity and dignity as are customary at the proclamation of the gospel itself.

[62] 138. Cantica evangelica Benedictus, Magnificat et Nunc dimittis eadem sollemnitate ac dignitate honestentur, quibus ipsum solet audiri Evangelium.

139. Both psalmody and readings are arranged in keeping with the received rule of tradition that the Old Testament is read first, then the writings of the apostles, and finally the gospel.

; 139. Sive psalmodia sive lectiones ea firma lege traditionis cornponuntur, ut primo Vetus Testamentum, deinde Apostolus, ultimo vero Evangelium proferatur.

Chapter III-VI. Readings From Sacred Scripture

VI. DE LECTIONE SACRAE SCRIPTURAE.

Reading of Sacred Scripture in General

a) De lectione sacrae Scripturae in genere.

140. The reading of sacred Scripture, which, following an ancient tradition, takes place publicly in the liturgy, is to have special importance for all Christians, not only in the celebration of the eucharist but also in the divine office. The reason is that this reading is not the result of individual choice or devotion but is the planned decision of the Church itself, in order that in the course of the year the Bride of Christ may unfold the mystery of Christ “from his incarnation and birth until his ascension, the day of Pentecost, and the expectation of blessed hope and of the Lord’s return.” (SC art. 102) In addition, the reading of sacred Scripture in the liturgical celebration is always accompanied by prayer in order that the reading may have greater effect and that, in turn, prayer - especially the praying of the psalms - may gain fuller understanding and become more fervent and devout because of the reading.

140. Lectio sacrae Scripturae, quae ex antiqua traditione fit publice in Liturgia, non tantum in celebratione eucharistica, sed etiam in Officio divino, omnibus christianis ideo maximi habenda est, quia ab ipsa Ecclesia proponitur, non singulorum electione vel propensiore animi inclinatione, sed in ordine ad mysterium, quod Sponsa Christi « per anni circulum explicat, ab Incarnatione et Nativitate usque ad Ascensionem, ad diem Pentecostes et ad exspectationem beatae spei et adventus Do-mini ». ° Insuper in celebratione liturgica lectionem sacrae Scripturae semper comitatur oratio, ita ut lectio pleniorem fructum afferat et vicissim oratio, praesertim psalmorum, ex lectione plenius intellegatur et pietate fiat impensior.

141. In the liturgy of the hours there is a longer reading of sacred Scripture and a shorter reading.

141. In Liturgia Horarum, sacrae Scripturae turn lectio longior, turn lectio brevior proponitur.

142. The longer reading, optional at morning prayer and evening prayer, is described in no. 46.

142. Lectio longior, in Laudibus matutinis et Vesperis ad libitum facienda, describitur supra, n. 46.

Cycle of Scripture Readings in the Office of Readings

b) De cursu lectionis sacrae Scripturae in Officio lectionis.

143. The cycle of readings from sacred Scripture in the office of readings takes into account both those special seasons during which by an ancient tradition particular books are to be read and the cycle of readings at Mass. The liturgy of the hours is thus coordinated with the Mass in such a way that the scriptural readings in the office complement the readings at Mass and so provide a complete view of the history of salvation.

[63] 143. In cursu lectionis sacrae Scripturae in Officio lectionis, ratio habetur turn eorum temporum sacrorum, quibus ex venerabili traditione certi quidam libri legendi sunt, turn cursus lectionis in Missa. Ita ergo Liturgia Horarum cum Missa cornponitur, ut lectio Scripturae in Officio compleat lectionem quae lit in Missa, utque conspectus praebeatur totius historiae salutis.

144. Without prejudice to the exception noted in no. 73, there are no readings from the Gospel in the liturgy of the hours, since in the Mass each year the Gospel is read in its entirety.

144. Firma exceptione, de qua in n. 73, Evangelium in Liturgia Horarum non legitur, cum in Missa quotannis integre legatur.

145. There are two cycles of biblical readings. The first is a one-year cycle and is incorporated into The Liturgy of the Hours; the second, given in the supplement for optional use, is a two-year cycle, like the cycle of readings at weekday Masses in Ordinary Time.

145. Duplex habetur cursus lectionis biblicae: alter, qui insertus est libro Liturgiae Horarum, unum tantum annum com plectitur; alter, ad libitum adhibendus, qui in Supplemento continetur, est biennalis, sicut cursus lectionis per annum in Missa feriali.

146. The two-year cycle of readings for the liturgy of the hours is so arranged that each year there are readings from nearly all the books of sacred Scripture as well as longer and more difficult texts that are not suitable for inclusion in the Mass. The New Testament as a whole is read each year, partly in the Mass, partly in the liturgy of the hours; but for the Old Testament books a selection has been made of those parts that are of greater importance for the understanding of the history of salvation and for deepening devotion.

146. Cursus biennalis lectionum ita instructus est, ut omnes 7 fere libri sacrae Scripturae quotannis, atque textus longiores et difficiliores, qui vix in Missa locum obtinere possunt, Liturgiae Horarum assignentur. Dum tarnen Novum Testamentum integre — partim in Missa, partim in Liturgia Horarum — quotannis legitur, ex libris Veteris Testamenti eae selectae sunt partes, quae ad intellegendam historiam salutis et ad pietatem alendam maioris momenti sunt.

The complementarity between the readings in the liturgy of the hours and in the Mass in no way assigns the same texts to the same days or spreads the same books over the same seasons. This would leave the liturgy of the hours with the less important passages and upset the sequence of texts. Rather this complementarity necessarily demands that the same book be used in the Mass and in the liturgy of the hours in alternate years or that, if it is read in the same year, there be some interval in between.

Congruentia tarnen inter lectiones Liturgiae Horarum et lectiones Missae, nedum eosdem textus iisdem diebus proponat, vel eosdem libros passim iisdem temporibus distribuat, quod Liturgiae Horarum relinqueret minores momenti pericopas seriemque textuum perturbaret, necessario exigit, ut idem liber recurrat annis alternis in Missa et in Liturgia Hora[64]rum aut saltem, si eodem anno legitur, quodam temporis spatio interiecto.

147. During Advent, following an ancient tradition, passages are read from Isaiah in a semicontinuous sequence, alternating in a two-year cycle. In addition, the Book of Ruth and certain prophecies from Micah are read. Since there are special readings from 17 to 24 December (both dates included), readings for the Third Week of Advent which fall on these dates are omitted.

147. Tempore Adventus, secundum antiquam traditionem, leguntur pericopae ex libro Isaiae excerptae, lectione semi-continua, et quidem alterna alternis annis. Adduntur liber Ruth et quaedam prophetiae ex libro Michaeae. Cum a die 17 usque ad diem 24 decembris legantur lectiones iis diebus specialiter assignatae, omittuntur eae lectiones hebdomadae III Adventus, quac locum non obtineant.

148. From 29 December until 5 January the readings for Year I are taken from the Letter to the Colossians (which considers the incarnation of the Lord within the context of the whole history of salvation) and the readings for Year II are taken from the Song of Songs (which foreshadows the union of God and humanity in Christ): “God the Father prepared a wedding feast for God his Son when he united him with human nature in the womb of the Virgin, when he who is God before all ages willed that his Son should become man at the end of the ages. (Gregory the Great, Homilia 34 in Evangelia: PL 76: 1282)

148. A die 29 decembris ad diem 5 ianuarii legitur anno I Epistola ad Colossenses, qua Incarnatio Domini consideratur intra fines totius historiae salutis, et anno II Canticum canticorum, quo adumbratur unio Dei et hominis in Christo: « Tunc enim Deus Pater Deo Filio suo nuptias fecit, quando hunc in utero Virginis humanae naturae coniunxit, quando Deus ante saecula fieri voluit hominem in fine saeculorum ».’

149. From 7 January until the Saturday after the Epiphany the readings are eschatological texts from Isaiah 60-66 and Baruch. Readings remaining unused are omitted for that year.

149. A die 7 ianuarii ad sabbatum post Epiphaniam leguntur textus cschatologici, ex Isaia 60-66 et Baruch sumpti; lectiones vero, quae locum obtinere nequiverunt, eo anno omittuntur.

150. During Lent the readings for the first year are passages from Deuteronomy and the Letter to the Hebrews. Those for the second year review the history of salvation from Exodus, Leviticus, and Numbers. The Letter to the Hebrews interprets the Old Covenant in the light of the paschal mystery of Christ. A passage from the same letter, on Christ’s sacrifice (Heb 9:11-28), is read on Good Friday; another, on the Lord’s rest (Heb 4:1-16), is read on Holy Saturday. On the other days of Holy Week the readings in Year I are the third and fourth Songs of the Servant of the Lord and extracts from Lamentations; in Year II the prophet Jeremiah is read, as a type of Christ in his passion.

150. In Quadragesima anno I leguntur excerpta e libro Deuteronomii et Epistola ad Hebraeos. Anno II praebetur conspectus historiae salutis e libris Exodi, Levitici et Numeri. Epistola ad Hebraeos foedus antiquum luce mysterii paschalis Christi interpretatur. Ex eadem Epistola feria VI in Passione Domini, legitur excerptum de sacrificio Christi (9, 11-28), et Sabbato sancto de requie Domini (4,1-16) h Aliis vero diebus Hebdomadae sanctae anno I leguntur e libro Isaiae cantus tertius et quartus Servi Domini [65] et pericopae e libro Lamentationum depromptae; anno II propheta leremias ut typus Christi patientis legitur.

151. During the Easter season, apart from the First and Second Sundays of Easter and the solemnities of the Ascension and Pentecost, there are the traditional readings from the First Letter of Peter, the Book of Revelation, and the Letters of John (for Year 1), and from the Acts of the Apostles (for Year II).

151. Tempore paschali, exceptis dominicis I et II Paschae ac sollemnitatibus Ascensionis et Pentecostes, iuxta traditionem leguntur anno I Epistola I Petri, liber Apocalypsis et Epistolae Ioannis, anno II Actus Apostolorum.

152. From the Monday after the feast of the Baptism of the Lord until Lent and from the Monday after Pentecost until Advent there is a continuous series of thirty-four weeks in Ordinary Time.

152. A feria II post dominicam Baptismatis Domini usque ad Quadragesimam et a feria II post Pentecosten usque ad Adventum, currit series continua triginta quattuor hebdomadarum per annum.

This series is interrupted from Ash Wednesday until Pentecost. On the Monday after Pentecost Sunday the cycle of readings in Ordinary Time is resumed, beginning with the week after the one interrupted because of Lent; the reading assigned to the Sunday is omitted.

Quae series interrumpitur a feria IV Cinerum usque ad diem Pentecostes: feria II post dominicain Pentecostes, resumitur lectio per annum ex ea hebdomada, quae sequitur hebdomadarn occurrente Quadragesima interruptam, omissa vero lectione quae dominicae assignatur.

In years with only thirty-three weeks in Ordinary Time, the week immediately following Pentecost is dropped, in order to retain the readings of the last weeks which are eschatological readings.

Annis auteur, quibus numerantur tantum 33 hebdomadae temporis per annum, omittitur hebdomada quae incidit immediate post Pentecosten, ita ut semper legantur lectiones hebdomadarum ultimarum, quae sunt indolis eschatologicae.

The books of the Old Testament are arranged so as to follow the history of salvation: God reveals himself in the history of his people as he leads and enlightens them in progressive stages. This is why prophetic books are read along with the historical books, but with due consideration of the period in which the prophets lived and taught. Hence, the cycle of readings from the Old Testament contains, in Year I, the historical books and prophetic utterances from the Book of Joshua as far as, and including, the time of the exile. In Year II, after the readings from Genesis (read before Lent), the history of salvation is resumed after the exile up to the time of the Maccabees. Year II includes the later prophets, the wisdom literature, and the narratives in Esther, Tobit, and Judith.

Libri Veteris Testamenti distribuuntur secundum historiam salutis: Deus seipsum revelat decursu vitae populi, qui per gradus subsequentes ducitur et illuminatur. Ideo prophetae inter libros historicos leguntur ratione habita temporis, quo vixerunt et docuerunt. Quapropter anno I series lectionum Veteris Testamenti proponit insimul libros historicos et oracula prophetarum a libro Iosue ad tempus exsilii inclusive; anno II, post lectiones Genesis ante Quadragesimam per-agendas, resumitur historia salutis post exsilium usque ad tempus Machabaeorum. Inseruntur eodem anno prophetae recentiores, libri sapientiales et narrationes librorum Esther, Tobiae et Iudith.

The letters of the apostles not read at special times are distributed through the year in a way that takes into account the readings at Mass and the chronological order in which these letters were written.

[66] Epistolae Apostolorum, quae non leguntur temporibus specialibus, distribuuntur ratione habita turn lectionum Missae, turn ordinis chronologici, quo scriptae sunt.

153. The one-year cycle is shortened in such a way that each year special passages from sacred Scripture are read, but in correlation with the two-year cycle of readings at Mass, to which it is intended to be complementary.

153. Cursus vero unius anni ita abbreviatus est, ut quotannis partes selectae sacrae Scripturae legantur, ratione habita utriusque cursus lectionum Missae, cui complemento sint.

154. Proper readings are assigned for solemnities and feasts; otherwise the readings are taken from the respective Common of Saints.

154. In sollemnitatibus et festis lectio propria assignatur; secus sumitur e Communi Sanctorum.

155. As far as possible, each passage read keeps to a certain unity. In order therefore to strike a balance in length (otherwise difficult to achieve in view of the different literary genres of the books), some verses are occasionally omitted, though omissions are always noted. But it is permissible and commendable to read the complete passage from an approved text.

155. Singulae pericopae, quantum fieri potest, unitatem quandam servant; ideo ne 1ongitudo aequa, ceteroquin diversa secundum diversa genera lttteraria librorum, superetur, interdum aliquot versus omittuntur, quod semper indicatur. Laudabiliter vero integre legi possunt in textu approbato.

Short Readings

c) De lectionibus brevibus.

156. The short readings or “chapters” (capitula) are referred to in no. 45, which describes their importance in the liturgy of the hours. They have been chosen to give clear and concise expression to a theme or an exhortation. Care has also been taken to ensure variety.

156. Lectiones breves, seu « capitula », quarum momentum in Liturgia Horarum n. 45 descriptum est, ita selectae sunt, ut sententiam vel monitioncm presse ac distincte exprimant. Varietati praeterea consultum est.

157. Accordingly, four weekly series of short readings have been composed for Ordinary Time. They are incorporated into the psalter in such a way that the reading changes during the four weeks. There are also weekly series for the seasons of Advent, Christmas, Lent, and Easter, In addition there are proper short readings for solemnities, feasts, and some memorials, as well as a one-week series for night prayer.

157. Constitutae sunt ergo quattuor series hebdomadales lectionum brevium per annum, quae inseruntur Psalterio, ita ut cotidie per quattuor hebdomadas varietur lectio. Series hebdomadales insuper habentur pro temporibus Adventus, Nativitatis, Quadragesimae et Paschae. Accedunt lectiones breves propriae pro sollemnitatibus et festis, et quibusdam memoriis, necnon series unius hebdomadae pro Completorio.

158. The following determined the choice of short readings:

158. In seligendis lectionibus brevibus, servata surit haec, quae sequuntur:

in accordance with tradition, exclusion of the Gospels;

[67] a) secundum traditionem exclusa sunt Evangelia;

respect for the special character of Sunday, or even of Friday, and of the individual hours;

b) quantum fieri potest, indoles diei dominicae vel etiam feriae VI et ipsarum Horarum observata est;

use only of the New Testament for the readings at evening prayer, following as they do a New Testament canticle.\

c) lectiones ad Vesperas, cum sequantur canticum Novi Testa-menti, e Novo tantum Testamento selectae sunt.

Chapter III-VII. Readings From the Fathers and Church Writers

VII. DE LECTIONE PATRUM ET SCRIPTORUM ECCLESIASTICORUM.

159. In keeping with the tradition of the Roman Church the office of readings has, after the biblical reading, a reading from the Fathers or church writers, with a responsory, unless there is to be a reading relating to a saint (see nos. 228-239).

159. luxta Ecclesiae Romanae traditionem, in Officio lectionum, post lectionem biblicam, habetur lectio Patrum vel Scriptorum ecclesiasticorum cum suo responsorio, nisi dicenda sit lectio hagiographica (cf. nn. 228-239).

160. Texts for this reading are given from the writings of the Fathers and doctors of the Church and from other ecclesiastical writers of the Eastern and Western Church. Pride of place is given to the Fathers because of their distinctive authority in the Church.

160. In hac lectione proponuntur textus e scriptis sanctorum Patrum, doctorum aliorumque Scriptorum ecclesiasticorum, ad Ecclesiam pertinentium cum Orientalem turn Occidentalem, deprompti, ita tarnen ut primae partes sanctis Patribus tribuantur, qui peculiari auctoritate in Ecclesia gaudent.

161. In addition to the readings that The Liturgy of the Hours assigns to each day, the optional lectionary supplies a larger collection, in order that the treasures of the Church’s tradition may be more widely available to those who pray the liturgy of the hours. Everyone is free to take the second reading either from The Liturgy of the Hours or from the optional lectionary.

161. Praeter lectiones libro Liturgiae Horarum pro unoquoque clic assignatas, habetur Lectionarium ad libitum, ubi maior copia lectionum praebetur, quo latius pateat its qui Officium divinum persolvunt, thesaurus Ecclesiae traditionis. Datur fa-cuitas unicuique lectionem alteram sumendi aut e libro Liturgiae Horarum aut e Lectionario ad libitum.

162. Further the conferences of bishops may prepare additional texts adapted to the traditions and culture of their own region, (cf. SC art. 38) for inclusion in the optional lectionary as a supplement. These texts are to be taken from the works of Catholic writers, outstanding for their teaching and holiness of life.

162. Practcrea Confcrentiae Episcopales possunt alios etiam textus apparare, traditionibus et ingenio [68] suae regionis congruentes, e qui in Lectionarium ad libitum pro supplemento inserantur. Qui textus depromantur ex operibus Scriptorum catholicorum, doctrina et morum sanctitate excellentium.

163. The purpose of the second reading is principally to provide for meditation on the word of God as received by the Church in its tradition. The Church has always been convinced of the need to teach the word of God authentically to believers, so that “the line of interpretation regarding the prophets and apostles may be guided by an ecclesial and catholic understanding.” (Vincent of Lerins, Commonitorium 2: PL 50, 640)

163. Munus huiusmodi lectionis est praecipue meditatio verbi Dei, qualiter ab Ecclesia in sua traditione accipitur. Ecclesia enim necessarium semper duxit verbum Dei christifidelibus authentice declarare, ut « propheticae et apostolicae interpretationis linea secundum ecclesiastici et catholici sensus normam dirigatur ». °

164. By constant use of the writings handed down by the universal tradition of the Church, those who read them are led to a deeper reflection on sacred Scripture and to a relish and love for it. The writings of the Fathers are an outstanding witness to the contemplation of the word of God over the centuries by the Bride of the incarnate Word: the Church, “possessing the counsel and spirit of its Bridegroom and God,” (Bernard of Clairvaux, Sermo 3 in vigilia Nativitatis 1: PL 183 (ed. 1879) 94) is always seeking to attain a more profound understanding of the sacred Scriptures.

164. Ex assidua frequentatione documentorum, quae universalis traditio Ecclesiae perhibet, legentes ad pleniorem meditationem sacrae Scripturae eiusque suavem et vivum affecturn ducuntur. Scripta enim sanctorum Patrum praeclara testimonia sunt illius meditationis verbi Dei, per saecula productae, qua Verbi incarnati Sponsa, Ecclesia nempe, « quae secum habet consilium et spiritum Sponsi et Dei sui »,10 ad profundiorem in dies Scripturarum sacrarum intellegentiam assequendam accederc satagit.

165. The reading of the Fathers leads Christians to an understanding also of the liturgical seasons and feasts. In addition, it gives them access to the priceless spiritual treasures that form the unique patrimony of the Church and provide a firm foundation for the spiritual life and a rich source for increasing devotion. Preachers of God’s word also have at hand each day superb examples of sacred preaching.

165. Lectio Patrum in sensum quoque temporum festorumque liturgicorum christianos inducit. Insuper eis patefacit accessum ad inaestimabiles divitias spirituales, quae Ecclesiae patrimonium egregium efficiunt, simulque vitae spiritualis fundamentum praebent atque uberrimum pietatis nutrimentum. Praecones autem verbi Dei praeclara exempla sacrae praedicationis ita in promptu cotidie habent.

Chapter III-VIII. Readings in Honor of Saints

VIII. DE LECTIONE HAGIOGRAPHICA.

166. The “hagiographical” readings or readings in honor of saints are either texts from a Father of the Church or another ecclesiastical writer, referring specifically or rightly applicable to the saint being commemorated, or the readings are texts from the saint’s own writings, or are biographical.

[69] 166. Nomine lectionis hagiographicae appellatur sive textus alicuius Patris aut Scriptoris ecclesiastici, qui de Sancto celebrato proprie loquitur vel ad ilium recte applicatur, sive excerptum ex scriptis ipsius Sancti, sive eius vitae narratio.

167. Those who compose particular propers for saints must ensure historical accuracy (cf. SC art. 92c) as well as genuine spiritual benefit for those who will read or hear the readings about the saints. Anything that merely excites amazement should be carefully avoided. Emphasis should be given to the individual spiritual characteristics of the saints, in a way suited to modern conditions; stress should also be laid on their contribution to the life and spirituality of the Church.

167. In conficiendis Propriis Sanctorum particularibus, consulendum est veritati historicae 11 et vero profectui spirituali eorum, qui lectionem hagiographicam legent vel audient; sedulo autem cavendum ab iis, quae solam mirationem moveant; in luce vero ponatur peculiaris indoles spiritualis Sanctorum, modo hodiernis condicionibus accommodato, necnon eorum momentum ad vita et pietatem Ecclesiac.

168. A short biographical note, simply giving historical facts and a brief sketch of the saint’s life, is provided at the head of the reading. This is for information only and is not for reading aloud.

168. Parva notitia biographica, quae notas mere historicas praebet et curriculum vitae breviter describit, ponitur ante 1ectionem ipsam ad instructioncm tantum; non igitur proferenda est in celebratione.

Chapter III-IX. Responsories

IX. DE RESPONSORIIS.

169. Its responsory follows the biblical reading in the office of readings. The text of this responsory has been drawn from traditional sources or freshly composed, in order to throw new light on the passage just read, put it in the context of the history of salvation, lead from the Old Testament to the New, turn what has been read into prayer and contemplation, or provide pleasant variety by its poetic beauty.

169. Lectionem biblicam in Officio lectionis sequitur proprium eius responsorium, cuius textus ita e thesauro tradito selectus vel e novo compositus est, ut lucem novam afferat ad lectionem mox lectam intellegendam, vel lectionem inserat in historiam salutis, vel ex Vetere Testamento ad Novum perducat, vel lectionem vertat in orationem et contemplationem, vel denique pulchritudine sua poetica iucundam praebeat varietatem.

170. A pertinent responsory also follows the second reading. It is less closely linked with the text of the reading, however, and thus makes for a greater freedom in meditation.

[70] 170. Similiter lectioni alteri idoneum apponitur responsorium, quod tarnen cum textu lectionis minus arcte coniungitur, ideoque libertati meditationis magis favet.

171. The responsories and the portions to be repeated even in private recitation therefore retain their value. The customary reprise of the whole responsory may be omitted when the office is not being sung, unless the sense requires this repetition.

171. Responsoria igitur cum partibus suis, repetendis etiam in recitatione a solo, suum retinent pretium. Pars vero, quae repeti solet in responsorio, in recitatione sine cantu omitti potent, nisi repetitio ipso sensu postuletur.

172. In a similar but simpler way, the responsory at morning prayer, evening prayer, and night prayer (see nos. 49 and 89), and the verse at daytime prayer, are linked to the short reading as a kind of acclamation, enabling God’s word to enter more deeply into the mind and heart of the one listening or reading.

172. Simili sed simpliciore modo responsorium breve ad Lau-des matutinas, Vesperas et Completorium de quo supra nn. 49 et 89, atque versus ad Tertiam, Sextam et Nonam respondent lectioni brevi, veluti acclamatio quaedam, qua verbum Dei altius penetret audientis seu legentis.

Chapter III-X. Hymns and Other Nonbiblical Songs

X. DE HYMNIS ALIISQUE CANTICIS NON BIBLICIS.

173. A very ancient tradition gives hymns the place in the office that they still retain. (cf. SC art. 93) By their mystical and poetic character they are specifically designed for God’s praise. But they also are an element for the people; in fact more often than the other parts of the office the hymns bring out the proper theme of individual hours or feasts and incline and draw the spirit to a devout celebration. The beauty of their language often adds to this power. Furthermore, in the office hymns are the main poetic element created by the Church.

173. Hymni, iam perantiqua traditione in Officio locum obtinentes, nunc quoque locum suum retinent.12 Revera, non solum sua natura lyrica ad Dei laudem nominatim destinati sunt, sed partem constituunt popularem, quin etiam plerumque Horarum vel singulorum festorum individuam indolem magis quam aliae Officii partes statim demonstrant, et ad piam celebrationem animos movent et alliciunt. Quam efficacitatem au-get saepe litteraria pulchritudo. Praetera in Officio hymni sunt veluti praecipuum poeticum elementum, ab Ecclesia conditum.

174. A hymn follows the traditional rule of ending with a doxology, usually addressed to the same divine person as the hymn itself.

174. Hymnus doxologia terminatur ad normam traditionis, quae de more ad eandem personam divinam dirigitur, ad quam hymnus ipse.

175. In the office for Ordinary Time, to ensure variety, a twofold cycle of hymns i~ given for each hour, for use in alternate weeks.

[71] 175. In Officio temporis per annum, ad consulendum varietati, duplex cursus hymnorum ad omnes Horas institutus est, alterms hebdomadis adhibendus.

176. In addition, a twofold cycle of hymns has been introduced into the office of readings for Ordinary Time, one for use at night and the other for use during the day.

176. Praeterea in Officium lectionis duplex cursus hymnorum temporis per annum invectus est, prout hymni nocte vel die recitantur.

177. New hymns can be set to traditional melodies of the same rhythm and meter.

177. Hymni noviter inducti melodiis eiusdem numeri et metri adornari possunt, quac usu traditae sunt.

178. For vernacular celebration, the conferences of bishops may adapt the Latin hymns to suit the character of their own language and introduce fresh compositions, (cf. SC art. 38) provided these are in complete harmony with the spirit of the hour, season, or feast. Great care must be taken not to allow popular songs that have no artistic merit and are not in keeping with the dignity of the liturgy.

178. Ad celebrationem in lingua vernacula quod attinet, fit facultas Conferentiis Episcopalibus aptandi ad naturam propriae linguae hymnos latinos, necnon novas hymnodicas compositiones introducendi, 13 dummodo spiritui Horae aut ternporis vel diei festi prorsus congruant; sedulo praeterea cavendum est, ne cantiunculae populares admittantur, quae nullum artis pretium prae se ferant neque Liturgiae dignitati sint vere consentaneae.

Chapter III-XI. Intercessions, Lord’s Prayer, and Concluding Prayer

XI. DE PRECIBUS, DE ORATTONE DOMINICA, DE ORATIONE CONCLUSIVA.

The Prayers or Intercessions at Morning and Evening Prayer

a) De precibus seu intercessionibus in Laudibus et Vesperis.

179. The liturgy of the hours is a celebration in praise of God. Yet Jewish and Christian tradition does not separate prayer of petition from praise of God; often enough, praise turns somehow to petition. The Apostle Paul exhorts us to offer prayers, petitions, intercessions, and thanksgiving for all: for kings and all in authority, so that we may be able to live quiet and peaceful lives in all reverence and decency, for this is good and acceptable before God our Savior, who wishes all to be saved and to come to the knowledge of the truth” (I Tm 2:1-4). The Fathers of the Church frequently explained this as an exhortation to offer prayer in the morning and in the evening. (e,g,, John Chrysostom, In Epist. ad Tim 1, Homilia 6: PG 62, 530)

179. Liturgia Horarum laudes quidem Dei celebrat. Traditio tarnen sive iudaica sive christiana a laude divina orationem petitionis non disiungit, hanc ab illa haud raro aliquomodo deducens. Apostolus quidem Paulus hortatur ut fiant « obsecrationes, [72] orationes, postulationes, gratiarum actiones pro omnibus hominibus: pro regibus et omnibus, qui in sublimitate sunt, ut quietam et tranquillam vitam agamus in omni pietate et castitatc: hoc enim bonum est et acceptum coram Salvatore nostro Deo, qui omncs homines vult salvos fieri, et ad agnitionem veritatis venire» (1 Tim. 2, 1-4). Quam monitionem Patres haud raro interpretati sunt, ut mane et vespere intercessiones faciendae essest.’’

180. The general intercessions, restored in the Mass of the Roman Rite, have their place also at evening prayer, though in a different fashion, as will be explained later.

180. Intercessiones, quae in Missa ritus Romani instauratae sunt, fiunt etiam ad Vesperas modo tarnen diverso, ut infra describitur.

181. Since traditionally morning prayer puts the whole day in God’s hands, there are invocations at morning prayer for the purpose of commending or consecrating the day to God.

181. Cum insuper ca traditio orationis sit, ut mane Deo cornmendetur tolus dies, in Laudibus matutinis fiunt invocationes ad diem Deo commendandum vel consecrandum.

182. The word preces covers both the intercessions at evening prayer and the invocations for dedicating the day to God at morning prayer.

182. Nominc precum appellantur turn intercessiones, quae fiunt ad Vesperas, turn invocationes ad diem Deo dicandum, quae fiunt ad Laudes matutinas.

183. In the interest of variety and especially of giving fuller expression to the many needs of the Church and of all people in relation to different states of life, groups, persons, circumstances, and seasons, different intercessory formularies are given for each day of the four-week psalter in Ordinary Time and for the special seasons of the liturgical year, as well as for certain feasts.

183. Varictatis causa, maxime vero ad Ecclesiac hominumque necessitatum multiplicitatem melius exprimendam secundum diversos status, coctus, personas, condicioncs et tempora, diversae proponuntur formulae precum pro singulis dichus cur-sus Psalterii per annum et pro sacris tcmporibus anni liturgici, necnon pro quibusdam celebrationibus festivis.

184. In addition, the conferences of bishops have the right to adapt the formularies given in the book of the liturgy of the hours and also to approve new ones, (cf. SC art. 38) in accordance with the norms that follow.

184. Praeterea Conferentiis Episcopalibus ius est tam aptandi formulas in libro Liturgiac Horarum propositas quam novas approbandi,15 servatis tarnen norrois quae scquuntur.

185. As in the Lord’s Prayer, petitions should be linked with praise of God and acknowledgment of his glory or with a reference to the history of salvation.

[73] 185. Ut in oratione dominica, petitionibus oportet coniungerc laudem Dei, seu confessionem eius gloriae, vel memoriam historiae salutis.

186. In the intercessions at evening prayer the last intention is always for the dead.

1 186. In precibus Vesperarum ultima intentio semper est pro defunctis.

187. Since the liturgy of the hours is above all the prayer of the whole Church for the whole Church, indeed for the salvation of the whole world, (cf. SC art. 83 and 89) universal intentions should take precedence over all others, namely, for: the Church and its ministers; secular authorities; the poor, the sick, and the sorrowful; the needs of the whole world, that is, peace and other intentions of this kind.

187. Cum Liturgia Horarum sit praecipue oratio totius Ecclesiae pro tota Ecclesia, immo pro totius mundi salute, 1e oportet ut in precibus intentiones universales primum omnino locum obtineant, scilicet oretur pro Ecclesia cum eius ordinibus, pro potestatibus saecularibus, pro its qui paupertate, morbo vel maerore laborant, pro orbis universi necessitatibus, nempe pro pace et aliis huiusmodi rebus.

188. It is permissible, however, to include particular intentions at both morning prayer and evening prayer.

188. Licet tamen, sive ad Laudes matutinas sive ad Vesperas, quasdam intentiones addere particulares.

189. The intercessions in the office are so arranged that they can be adapted for celebration with a congregation or in a small community or for private recitation.

189. Tali structura praeditae sunt preces in Officio adhibendae, ut possint aptari et celebrationi populari et celebrationi in parva communitate et recitationi a solo.

190. The intercessions in a celebration with a congregation or in common are thus introduced by a brief invitation, given by the priest or minister and designating the single response that the congregation is to repeat after each petition.

190. Preces igitur in recitatione cum populo vel communi introducuntur brevi invitatione, a sacerdote vel ministro facienda, in qua specimen responsionis, a congregatione invariabili modo repetendae, proponitur.

191. Further, the intentions are phrased as direct addresses to God and thus are suitable for both common celebration and private recitation.

191. Intentiones praeterea enuntiantur sermone ad Deum di-recto, ita ut possint convenire tam celebrationi communi quam recitationi a solo.

192. Each intention consists of two parts; the second may be used as an alternative response.

192. Quaelibet intentionum formula duabus partibus constat, quarum altera potest adhiberi ut responsio variabilis.

193. Different methods can therefore be used for the intercessions. The priest or minister may say both parts of the intention and the congregation respond with a uniform response or a silent pause, or the priest or minister may say only the first part of the intention and the congregation respond with the second part.

[74] 193. Quare modi diversi adhiberi possunt, ita scilicet ut sacerdos vel minister utramque partem dicat et congregatio responsum uniforme vel pausam silentii interponat, aut sacerdos vel minister dicat tantum priorem partem et congregatio alteram.

Lord’s Prayer

h) De oratione dominica.

194. In accord with ancient tradition, the Lord’s Prayer has a place suited to its dignity, namely, after the intercessions at morning prayer and evening prayer, the hours most often celebrated with the people.

194. Ad Laudes matutinas et Vesperas, utpote Horas magis populares, post preces locum obtinet pro sua dignitate oratio dominici, ad normam venerabilis traditionis.

195. Henceforth, therefore, the Lord’s Prayer will be said with solemnity on three occasions during the day: at Mass, at morning prayer, and at evening prayer.

195. Oratio ergo dominica in posterum ter in die sollemniter dicetur, scilicet ad Missam, Laudes matutinas et Vesperas.

196. The Lord’s Prayer is said by all after a brief introduction, if this seems opportune.

196. Paler nosier ah omnibus dicitur, pracmissa pro opportu nitatc brevi monitions.

Concluding Prayer

c) De oratione conclusiva.

197. The concluding prayer at the end marks the completion of an entire hour. In a celebration in public and with a congregation, it belongs by tradition to a priest or deacon to say this prayer. (cf. no. 256 of this Instruction)

197. In fine totius Horae, ad complendum dicitur oratio conclusiva, quac in celebratione publica et populari, ad normam traditionis, sacerdoti aut diacono competit. “

198. In the office of readings, this prayer is as a rule the prayer proper to the day. At night prayer, the prayer is always the prayer given in the psalter for that hour.

198. Haec oratio, in Officio Icctionis, de more est diei propria Ad Completorium, semper est in Psalterio.

199. The concluding prayer at morning prayer and evening prayer is taken from the proper on Sundays, on the weekdays of the seasons of Advent, Christmas, Lent, and Easter, and on solemnities, feasts, and memorials. On weekdays in Ordinary Time the prayer is the one given in the four-week psalter to express the character of these two hours.

199. Ad Laudes matutinas et Vesperas, oratio sumitur e Propric in dominicis, in feriis temporis Adventus, Nativitatis, Quadragesimae et Paschae, necnon in sollemnitatibus, festis et memoriis. In feriis vero per annum, ea oratio dicitur, quae in cursu Psalterii indicatur ad indolem propriam harum Hora-rum significandam.

200. The concluding prayer at daytime prayer is taken from the proper on Sundays, on the weekdays of the seasons of Advent, Christmas, Lent, and Easter, and on solemnities and feasts. On other days the prayers are those that express the character of the particular hour. These are given in the four-week psalter.

[75] 200. Ad Tertiam, Sextam et Nonam, seu ad Horam mediam, oratio sumitur e Proprio in dominicis et in feriis ternporis Adventus, Nativitatis, Quadragesimae et Paschae, necnon in sollemnitatibus et festis. Aliis diebus dicuntur eae orations, quae cuiusque Horae indolem exprimunt et in Psalterio dispositae sunt.

CHAPTER 3.12   SACRED SILENCE

XII. DE SACRO SILENTIO.

201. It is a general principle that care should be taken in liturgical services to see that “at the proper times all observe a reverent silence.” (SC art. 30) An opportunity for silence should therefore be provided in the celebration of the liturgy of the hours.

201. Cum generatim in actionibus liturgicis curandum sit, ut re sacrum quoque silentium suo tempore servetur 1e in ipsa persolvenda Liturgia Horarum opportunitas silentii praebeatur.

202. In order to receive in our hearts the full sound of the voice of the Holy Spirit and to unite our personal prayer more closely with the word of God and the public voice of the Church, it is permissible, as occasion offers and prudence suggests, to have an interval of silence. It may come either after the repetition of the antiphon at the end of the psalm, in the traditional way, especially if the psalm-prayer is to be said after the pause (see no. 112), or after the short or longer readings, either before or after the responsory.

202. Pro opportunitate ergo et prudentia, ad plenam vocis Spiritus Sancti in cordibus resonantiam assequendam, et ad orationem personalem arctius cum verbo Dei ac publica Ecclesiae voce coniungendam, spatium silentii interponi licet aut post singulos psalmos, repetita sua antiphona, secundum morem maiorum, et praecipue si, post silentium, additur oratio psalmica (cf. n. 112); aut post lectiones, sive breves, sive longiores, et quidem sive ante sive post responsorium.

Care must be taken to avoid the kind of silence that would disturb the structure of the office or annoy and weary those taking part.

Cavendum est tarnen, ne tale silentium introducatur, quod structuram Officii deformet, aut molestiam seu taedium participantibus afferat.

203. In individual recitation there is even greater freedom to pause in meditation on some text that moves the spirit; the office does not on this account lose its public character.

203. ln recitatione vero a solo, amplior facultas est moram faciendi in meditatione alicuius formulae, quae spiritualem affecturn promoveat, neque hac de causa Officium suam publicam amittit indolem.

CHAPTER IV: VARIOUS CELEBRATIONS THROUGHOUT THE YEAR

CAPUT IV. DE VARIIS CELEBRATIONIBUS PER ANNI CIRCULUM

CHAPTER IV-I. MYSTERIES OF THE LORD

1. DE CELEBRATIONE MYSTERIORUM DOMINI.

Sunday

a) De die dominica.

204. The office of Sunday begins with evening prayer I, which is taken entirely from the four-week psalter, except those parts that are marked as proper.

204. Officium dominicae incipit a I Vesperis, in quibus omnia sumuntur e Psalterio, its exceptis quae ut propria assignantur.

205. When a feast of the Lord is celebrated on Sunday, it has a proper evening prayer I.

205. Quando festum Domini die dominica celebratur, habet I Vesperas proprias.

206. The way to celebrate Sunday vigils, as circumstances suggest, has been discussed in no. 73.

206. De modo vigilias dominicales pro opportunitate celebrandi, dictum est supra n. 73.

207. It is of great advantage to celebrate, when possible, at least evening prayer with the people, in keeping with a very ancient tradition. (cf. SC art. 100)

207. Maxime convenit ut, ubi fieri potest, cum populo celebrentur saltem Vesperae, secundum perveterem consuetudinem. ‘

Easter Triduum

b) De triduo paschali.

208. For the Easter triduum the office is celebrated in the way set forth in the Proper of Seasons.

208. In triduo paschali Officium celebratur, sicut describitur in Proprio de Tempore.

209. Those who take part in the evening Mass of the Lord’s Supper or the celebration of the Lord’s passion on Good Friday do not say evening prayer on either day.

209. Ii vero, qui Missam vespertinam in Cena Domini vel celebrationem Passionis Domini feria VI participant, Vesperas respectivi diei non dicunt.

210. On Good Friday and Holy Saturday the office of readings should be celebrated publicly with the people before morning prayer, as far as this is possible.

210. Feria VI in Passione Domini et Sabbato sancto habeatur ante Laudes matutinas, quantum fieri potest, publica et popularis celebratio Officii lectionis.

211. Night prayer for Holy Saturday is said only by those who are not present at the Easter Vigil.

[77] 211. Completorium Sabbati sancti ab iis tantum dicitur, qui Vigiliae paschali non intersunt.

212. The Easter Vigil takes the place of the office of readings. Those not present at the solemn celebration of the Vigil should therefore read at least four of its readings with the chants and prayers. It is desirable that these be the readings from Exodus, Ezekiel, St. Paul, and from the Gospel. The Te Deum follows, then the prayer of the day.

212. Vigilia paschalis locum tenet Officii lectionis: qui ergo sollemni Vigiliae paschali non interfuerunt, ex ea legant sal-tern quattuor lectiones cum cantibus et orationibus. Expedit eligere lectiones Exodi, Ezechielis, Apostoli et Evangelii. Sequuntur hymnus Te Deum et oratio diei.

213. Morning prayer for Easter Sunday is said by all. It is fitting that evening prayer be celebrated in a more solemn way to mark the ending of so holy a day and to commemorate the occasions when the Lord showed himself to his disciples. Great care should be taken to maintain, where it exists, the particular tradition of celebrating evening prayer on Easter Sunday in honor of baptism. During this there is a procession to the font as the psalms are being sung.

213. Laudes dominicae Resurrectionis ab omnibus dicuntur; convenit Vesperas celebrari modo sollemniore ad tam sacri diei occasum colendum et apparitiones commemorandas, qui-bus Dominus suis discipulis se ostendit. Diligentissime, ubi viget, servetur particularis traditio celebrandi, die Paschae, eas Vesperas baptismales, in quibus, dum cantantur psalmi, fit processio ad fontes.

Easter Season

c) De tempore paschali.

214. The liturgy of the hours takes on a paschal character from the acclamation, Alleluia that concludes most antiphons (see no. 120), from the hymns, antiphons, and special intercessions, and from the proper readings assigned to each hour.

214. Indolem paschalem accipit Liturgia Horarum ex acclamatione Alleluia, qua concluduntur pleraeque antiphonae (cf. n. 120); insuper ex hymnis, antiphonis et precibus specialibus, denique c lectionibus propriis, cuique Horae assignatis.

Christmas Season

d) De Nativitate Domini.

215. On Christmas eve it is fitting that by means of the office of readings, a solemn vigil be celebrated before Mass. Night prayer is not said by those present at this vigil.

215. In nocte Nativitatis Domini, ante Missam convenit, ut sollemnis vigilia celebretur per Officium lectionis. Completorium ab its qui huic vigiliae intersunt non dicitur.

216. Morning prayer on Christmas Day is said as a rule before the Mass at Dawn.

216. Laudes in die Nativitatis de more dicuntur ante Missam in aurora.

Other Solemnities and Feasts of the Lord

e) De aliis sollemnitatibus et festis Domini.

217. In arranging the office for solemnities and feasts of the Lord, what is said in nos. 225-233 should be observed, with any necessary changes.

217. Ad ordinandum Officium in sollemnitatibus et festis Do-mini, serventur ea quae dicuntur infra nn. 225-233, mutatis tarnen rebus mutandis.

Chapter IV-II. The Saints

218. The celebrations of the saints are arranged so that they do not take precedence over those feast days and special seasons that commemorate the mysteries of salvation. (cf. SC art. 111) Nor are they allowed to break up the sequence of psalms and biblical readings or to give rise to undue repetitions. At the same time, the plan makes proper provision for the rightful honoring of the individual saints. These principles form the basis for the reform of the calendar, carried out by order of Vatican Council II, and for the plan for celebrating the saints in the liturgy of the hours that is described in the following paragraphs.

218. Ita componuntur Sanctorum celebrationes, ut diebus festis vel sacris temporibus ipsa mysteria salutis recolentibus non praevaleant, 2 neve cursum psalmodiae et lectionis divinae passim deprimant aut repetitiones indebitas pariant, utque legitima veneratio uniuscuiusque opportune foveatur. Iis principiis innititur turn reformatio Calendarii, iussu Concilii Vaticani II peracta, turn ea ratio celebrandi Sanctos in Liturgia Horarum, quae sequentibus numeris describitur.

219. Celebrations in honor of the saints are either solemnities, feasts, or memorials.

219. Celebrationes Sanctorum surit aut sollemnitates, aut festa, aut memoriae.

220. Memorials are either obligatory memorials or, when not so classified, optional memorials. In deciding on the merits of celebrating an optional memorial in an office to be celebrated with the people or in common, account should be taken of the general good or of the genuine devotion of the congregation, not simply that of the person presiding.

220. Memoriae vero sunt aut obligatoriac aut, si nihil indicatur, ad libitum. Ad decernendum utrum conveniat necne talem memoriam ad libitum celebrari in Officio cum populo vel in corn-muni persolvendo, ratio habeatur boni communis vel vcrae ipsius coetus devotionis, non solius praesidis.

221. When more than one optional memorial falls on the same day, only one may be celebrated; the rest are omitted.

221. Si eadem die plures occurrant memoriae ad libitum, una tantum celebrari potest, ceteris omissis.

222. Only solemnities are transferred, in accordance with the rubrics.

222. Sollemnitates, eaeque solae, transferuntur ad normam rubricarum.

223. The norms that follow apply to the saints entered in the General Roman Calendar and to those with a place in particular calendars.

223. Normae quae sequuntur vim obtinent tarn pro Sanctis, qui in Calendario Romano generali inscribuntur, quam pro iis, qui in calendariis particularibus recensentur.

224. Where proper parts are not given, they are supplied from the respective Common of Saints.

224. Partes proprias, si forte desint, supplent respectiva Cornmunia Sanctorum.

1. ARRANGEMENT OF THE OFFICE FOR SOLEMNITIES

1. Quornodo ordinandum sit Officium in sollemnilatibus. [79]

225. Solemnities have an evening prayer I on the preceding day.

225. Sollemnitates habent I Vesperas die praccedcntc.

226. At evening prayer I and II, the hymn, the antiphons, the short reading with its responsory, and the concluding prayer are proper. Where anything proper is missing, it is supplied from the common.

226. In Vesperis, tarn primis quam secundis, hymnus, antiphonae, lectio brevis cum suo responsorio, oratio conclusiva sunt propria; quod si propria deficiant, sumantur de COmmuni.

In keeping with an ancient tradition, at evening prayer I both psalms are as a rule taken from the Laudate Psalms (Ps 113, 117, 135, 146, 147 A, 147 B). The New Testament canticle is noted in its appropriate place. At evening prayer II the psalms and canticles are proper; the intercessions are either proper or from the common.

Uterque psalmus, in I Vesperis, sumitur de more ex serie Lau-date (scilicet ex psalmis 112, 116, 134, 145, 146, 147) secundum antiquam traditionem; canticum Novi Testamenti indicatur suo loco. In II Vesperis psalmi et canticum sunt propria; preces sunt propriae vel dc Communi.

227. At morning prayer, the hymn, the antiphons, the short reading with its responsory, and the concluding prayer are proper. Where anything proper is missing, it is supplied from the common. The psalms are to be taken from the Sunday of Week I of the four-week psalter; the intercessions are either proper or from the common.

227. In Laudibus matutinis hymnus, antiphonac, lectio brevis cum suo responsorio, oratio conclusiva sunt propria; quod si propria deficiant, sumantur de Communi. Psalmi vero surnendi sunt de dominica I in Psalterio; preces sunt propriae vcl dc. Communi.

228. In the office of readings, everything is proper: the hymn, the antiphons and psalms, the readings and the responsories. The first reading is from Scripture; the second is about the saint. In the case of a saint with a purely local cult and without special texts even in the local proper, everything is taken from the common.

228. In Officio lectionis, omnia sunt propria, sive hymnus, sive antiphonae et psalmi, sive lectiones et responsoria. Lectio prior est biblica, altera hagiographica. Si vero agitur de Sancto, qui cultum localem tantum habet neque in Proprio quidem locali partes speciales obtinet, omnia sumuntur de Communi.

At the end of the office of readings the Te Deum and the proper prayer are said.

In fine Offrcii lectionis dicuntur hymnus Te Deum et oratio propria.

229. At daytime prayer, the hymn of the weekday is used, unless other directions are given. The psalms are from the Gradual Psalms with a proper antiphon. On Sundays the psalms are taken from the Sunday of Week I of the four-week psalter and the short reading and concluding prayer are proper. But on certain solemnities of the Lord there are special psalms.

229. In Hora media, seu Tertia, Sexta et Nona, hymnus dicitur cotidianus, nisi aliter indicatur; psalmi sunt ex gradualibus cum antiphona propria; die tarnen dominica psalmi sumuntur de dominica I [80] in Psalterio, lectio brevis et oratio conclusiva sunt propriae. Attamen in quibusdam sollemnitatibus Do-mini proponuntur psalmi peculiares.

230. At night prayer, everything is said as on Sundays, after evening prayer I and II respectively.

230. Ad Completorium, omnia sunt de dominica, respective post I et post II Vesperas.

2. ARRANGEMENT OF THE OFFICE FOR FEASTS

2. Quomodo ordinandum sit Officium in festis.

231. Feasts have no evening prayer I, except those feasts of the Lord that fall on a Sunday. At the office of readings, at morning prayer, and at evening prayer, all is done as on solemnities.

231. Festa non habent I Vesperas, nisi agatur de festis Domini, quae occurrunt die dominica. Ad Officium lectionis, Laudes matutinal et Vesperas omnia fiunt ut in sollemnitatibus.

232. At daytime prayer, the hymn of the weekday is used. The weekday psalms with their antiphons are said, unless a special reason or tradition requires a proper antiphon; this will be indicated as the case occurs. The reading and concluding prayer are proper.

232. In Hora media, seu Tertia, Sexta et Nona, hymnus dicitur cotidianus; psalmi cum suis antiphonis dicuntur de feria, nisi ad Horam mediam ratio peculiaris vel traditio requirat, ut antiphona propria dicatur, quod suo loco indicabitur. Lectio brevis et oratio conclusiva sunt propriae.

233. Night prayer is said as on ordinary days.

233. Completorium dicitur sicut diebus ordinariis.

3. ARRANGEMENT OF THE OFFICE FOR MEMORIALS

3. Quomodo ordinandum sit Officium in memoriis Sanctorum.

234. In the arrangement of the office there is no difference between obligatory and optional memorials, except in the case of optional memorials falling during privileged seasons.

234. Inter memoriam obligatoriam et memoriam ad libitum, si haec reapse celebratur, nulla est differentia in ratione ordinandi Offrcii, nisi agatur de memoriis ad libitum, quae temporibus privilegiatis forte occurrant.

Memorials During Ordinary Time

a) De memoriis diebus ordinariis occurrentibus.

235. In the office of readings, at morning prayer, and at evening prayer:

235. In Officio lectionis, Laudibus matutinis et Vesperis:

a. the psalms and their antiphons are taken from the current week and day, unless there are proper antiphons or proper psalms, which is indicated as the case occurs;

a) psalmi cum suis antiphonis sumuntur e feria currente, nisi Forte adsint antiphonac propriae vel psalmi proprii, qui singulis locis indicantur;

b. the antiphon at the invitatory, the hymn, the short reading, the antiphons at the Canticles of Zechariah and of Mary, and the intercessions must be those of the saint if these are given in the proper; otherwise, they are taken either from the common or from the current week and day;

[81] b) antiphona ad invitatorium, hymnus, lectio brevis, antiphonac ad Benedictus et ad Magnificat, preces, si sunt propria, dicenda sunt dc Sancto; sccus dicuntur aut de Communi aut de feria currente;

c. the concluding prayer from the office of the saint is to be said;

c) oratio conclusiva dicenda est de Sancto;

d. in the office of readings, the Scripture reading with its responsory is from the current cycle. The second reading is about the saint, with a proper responsory or one taken from the common; if there is no proper reading, the patristic reading for the day is used. The Te Deum is not said.

d) in Officio lectionis Iectio biblica cum suo responsorio est de Scriptura occurrente. Altera lectio est hagiographica cum responsorio proprio vel de Communi; si autem non est propria, sumitur ex textibus Patrum diei currentis. Non dicitur Te Deum.

236. At daytime prayer and night prayer, all is from the weekday and nothing is from the office of the saint.

236. In Hora media, seu Tertia, Sexta et Nona, et ad Completorium nihil fit de Sancto, sed totum de feria.

Memorials During Privileged Seasons

b) De memoriis tempore privilegiato occurrentibus.

237. On Sundays, solemnities, and feasts, on Ash Wednesday, during Holy Week, and during the octave of Easter, memorials that happen to fall on these days are disregarded.

237. In dominicis, sollemnitatibus et festis, necnon in feria IV Cinerum, in Hebdomada sancta et in octava Paschae, nihil fit de memoriis forte occurrentibus.

238. On the weekdays from 17 to 24 December, during the octave of Christmas, and on the weekdays of Lent, no obligatory memorials are celebrated, even in particular calendars. When any happen to fall during Lent in a given year, they are treated as optional memorials.

238. In feriis a die 17 ad diem 24 decembris, necnon in octava Nativitatis et in feriis Quadragesimae, nulla celebratur memoria obligatoria, ne in calendariis quidem particularibus. Quae vero accidentaliter tempore Quadragesimae occurrunt, habentur eo anno ut memoriae ad libitum.

239. During privileged seasons, if it is desired to celebrate the office of a saint on a day assigned to his or her memorial:

239. Iisdem vero temporibus, si quis voluerit celebrare Sanctum, qui ea die ut memoria inscribitur:

a. in the office of readings, after the patristic reading (with its responsory) from the Proper of Seasons, a proper reading about the saint (with its responsory) may follow, with the concluding prayer of the saint;

a) in Officio lectionis, post lectionem e Patribus in Proprio de Tempore cum eius responsorio, addat lectionem hagiographicam propriam cum eius responsorio et concludat cum oratione de Sancto;

b. at morning prayer and evening prayer, the ending of the concluding prayer may be omitted and the saint’s antiphon (from the proper or common) and prayer may be added.

[82] b) praeterea ad Laudes matutinas et Vesperas potest, post orationem conclusivam, omissa conclusione, i addere antiphonam (propriam vel de Communi) et orationem de Sancto.

Memorials of the Blessed Virgin Mary on Saturday

c) De memoria Sanctae Mariae in sabbato.

240. On Saturdays in Ordinary Time, when optional memorials are permitted, an optional memorial of the Blessed Virgin Mary may be celebrated in the same way as other memorials, with its own proper reading.

240. Sabbatis per annum, quibus permittuntur memoriae ad libitum, celebrari potest, codem ritu, memoria ad libitum Sanctae Mariae cum sua lectione propria.

Chapter IV-III. Calendar and Option to Choose an Office or Part of an Office

III. DE CALENDARIO ADHIBENDO DEQUE FACULTATE ELIGENDI ALIQUOD OFFICIUM VEL ALIQUAM EIUS PARTEM.

Calendar to be Followed

a) De calendario adhibendu.

241. The office in choir and in common is to be celebrated according to the proper calendar of the diocese, of the religious family, or of the individual churches. (cf. General Norms for the Liturgical Year and the Calendar no. 52) Members of religious institutes join with the community of the local Church in celebrating the dedication of the cathedral and the feasts of the principal patrons of the place and of the wider geographical region in which they live. (cf. ibid. no. 52c)

241. Officium in choro et in communi persolvendum est iuxta calendarium proprium, scilicet dioecesis, vel familiae rcligiosae, vel singularum ecclesiarum.’ Sodales autem familiarum religiosarum cum communitate Ecclesiae localis iunguntur in celebrandis dedicatione ecclesiac cathedralis et Patronis principalibus loci et amplioris dicionis, ubi degunt. °

242. When clerics or religious who are obliged under any title to pray the divine office join in an office celebrated in common according to a calendar or rite different from their own, they fulfill their obligation in respect to the part of the office at which they are present.

242. Quivis clericus aut religiosus, Officio divino quolibet titulo adstrictus, qui Officium participat in communi iuxta aliud calendarium aut alium ritum ac suum, hoc modo suo muncri quoad hanc partem Officii satisfacit.

243. In private celebration, the calendar of the place or the person’s own calendar may be followed, except on proper solemnities and on proper feasts. (cf. ibid. Table of Liturgical Days nos. 4 and 8)

243. In celebratione, quae a solo fit, servari potest aut calendarium loci aut calendarium proprium, praeterquam in sollemnitatibus et festis propriis.5

Option to Choose an Office

b) De facultate eligendi aliquod Officium.

244. On weekdays when an optional memorial is permitted, for a good reason the office of a saint listed on that day in the Roman Martyrology, or in an approved appendix to it, may be celebrated in the same way as other memorials (see nos. 234-239).

[83] 244. In feriis, quae admittunt celebrationem memoriae ad libitum, iusta de causa celebrari potest, eodem ritu (cf. nn. 234-239), Officium alicuius Sancti inscripti eo die in Martyrologio Romano aut in eius Appendice rite approbato. k

245. For a public cause or out of devotion, except on solemnities, the Sundays of the seasons of Advent, Lent, and Easter, Ash Wednesday, Holy Week, the octave of Easter, and 2 November, a votive office may be celebrated, in whole or in part: for example, on the occasion of a pilgrimage, a local feast, or the external solemnity of a saint.

245. Extra sollemnitates, dominicas Adventus, Quadragesimae et Paschae, feriam IV Cinerum, Hebdomadam sanctam, octavam Paschae et diem 2 novembris, publicam ob causam aut devotionis gratia celebrari potest, sive in toto sive ex parte, aliquod Officium votivum: quod fieri potest ex. c. ratione peregrinationis, festi localis, sollemnitatis externae alicuius Sancti.

Option to Choose Texts

c) De facultate eligendi aliqua formularia.

246. In certain particular cases there is an option to choose texts different from those given for the day, provided there is no distortion of the general arrangement of each hour and the rules that follow are respected.

246. In quibusdam casibus particularibus eligi possunt in Officio formularia diversa ab iis quae occurrunt, dummodo ne Iaedatur ordinatio generalis uniuscuiusque Horae et serventur regulae quae sequuntur.

247. In the office for Sundays, solemnities, feasts of the Lord listed in the General Calendar, the weekdays of Lent and Holy Week, the days within the octaves of Easter and Christmas, and the weekdays from 17 to 24 December inclusive, it is never permissible to change the formularies that are proper or adapted to the celebration, such as antiphons, hymns, readings, responsories, prayers, and very often also the psalms.

247. In Officio dominicarum, sollemnitatum, festorum Domini quae inscripta sunt in Calendario generali, feriarum Quadragesimae et Hebdomadae sanctae, dierum infra octavas Paschae et Nativitatis, necnon feriarum a die 17 ad diem 24 decembris inclusive, numquam mutare licet ea formularia, quae sunt pro-pria va huic celebrationi accommodata; cuius generis sunt antiphonae, hymni, lectiones, responsoria, orationes et saepissime etiam psalmi.

In place of the Sunday psalms of the current week, there is an option to substitute the Sunday psalms of a different week, and, in the case of an office celebrated with a congregation, even other psalms especially chosen to lead the people step by step to an understanding of the psalms.

Pro psalmis vero dominicalibus hebdomadae currentis possunt pro opportunitate substitui psalmi dominicales alius hebdomadae, immo, si agitur de Officio cum populo, alü psalmi ita selecti, ut populus per gradus adducatur ad psalmos intellegendos.

248. In the office of readings, the current cycle of sacred Scripture must always be respected. The Church’s intent that “a more representative portion of the holy Scriptures will be read to the people in the course of a prescribed number of years” (SC art. 51) applies also to the divine office.

[84] 248. In Officio lectionis, lectio currens de sacra Scriptura semper in honore habenda est. Pertinet etiam ad Officium vo-turn Ecclesiae, « ut, intra praestitutum annorum spatium, praestantior pars Scripturarum sanctarum populo legatur » . “

Therefore the cycle of readings from Scripture that is provided in the office of readings must not be set aside during the seasons of Advent, Christmas, Lent, and Easter. During Ordinary Time, however, on a particular day or for a few days in succession, it is permissible, for a good reason, to choose readings from those provided on other days or even other biblical readings - for example, on the occasion of retreats, pastoral gatherings, prayers for Christian unity, or other such events.

[??A??]lis attentis, temporibus Adventus, Nativitatis, Quadragesimae et Paschae, cursus lectionum de Scriptura, qui proponitur in Officio lectionis, ne derelinquatur; tempore per annum, iusta de causa, aliquo die vel paucis diebus continuis, eligi possunt lectiones inter cas, quae proponuntur pro alüs diebus, vel etiam inter alias lectiones biblicas, exempli gratia cum fiunt spirituales exercitationes vel conventus pastorales vel preces pro unitate Ecclesiae, et aliae res huiusmodi.

249. When the continuous reading is interrupted because of a solemnity or feast or special celebration, it is allowed during the same week, taking into account the readings for the whole week, either to combine the parts omitted with others or to decide which of the texts are to be preferred.

249. Si quando lectio continua ob aliquam sollemnitatem vel festum vel peculiarem celebrationem intermittitur, in eadem hebdomada licebit, prae oculis habita ordinatione totius hebdomadae, aut partes omissas cum aliis componere, aut quinam textus aliis praeferendi sint statuere.

250. The office of readings also offers the option to choose, with a good reason, another reading from the same season, taken from The Liturgy of the Hours or the optional lectionary (no. 161), in preference to the second reading appointed for the day. On weekdays in Ordinary Time and, if it seems opportune, even in the seasons of Advent, Christmas, Lent, and Easter, the choice is open for a semicontinuous reading of the work of a Father of the Church, in harmony with the biblical and liturgical context.

 250. In eodem Officio lectionis, loco lectionis alterius tali diei assignatae, eligi potest, iusta de causa, alia lectio eiusdem ternporis, desumpta sive e libro Liturgiae Horarum sive e Lectionario ad libitum (n. 161). Insuper diebus ferialibus per annum et, si opportunum videtur, etiam tempore Adventus, Nativitatis, Quadragesimae et Paschae, fieri potest lectio quasi continua operis alicuius Patris, quod consonet cum mente biblica et liturgica.

251. The readings, prayers, songs, and intercessions appointed for the weekdays of a particular season may be used on other weekdays of the same season.

251. Lectiones breves necnon orationes, cantus et preces, quae proponuntur pro feriis temporis peculiaris, dici possunt in aliis feriis eiusdem temporis.l

252. Everyone should be concerned to respect the complete cycle of the four-week psalter. (cf. nos. 100-109 of this Instruction) Still, for spiritual or pastoral advantage, the psalms appointed for a particular day may be replaced with others from the same hour of a different day. There are also circumstances occasionally arising when it is permissible to choose suitable psalms and other texts in the way done for a votive office.

252. Etsi unicuique observatio totius cursus Psaltcrii, per hebdomadas distribui, cordi esse debet,’ pro opportunitate tarnen sive spirituali sive pastorali, loco psalmorum certo diei assignatorum dici possunt psalmi eiusdem Horae, alii diei assignati. Sunt etiam quaedam adiuncta per occasionem occurrentia, in quibus aptos psalmos et alias partes ad instar Officii votivi eligere licet.

CHAPTER 5: RITES FOR CELEBRATION IN COMMON

CAPUT V. DE RITIBUS SERVANDIS IN CELEBRATIONE COMMUNI

CHAPTER 5.1. OFFICES TO BE CARRIED OUT

I. DE VARITS MUNP,RIBUS ADTMPT.I3NDTS.

253. In the celebration of the liturgy of the hours, as in all other liturgical services, “each one, minister or layperson, who has an office to perform, should do all of, but only, those parts which pertain to that office by the nature of the rite and the principles of liturgy.” (SC art. 28)

5 [86] 253. In celcbratione Liturgiae Horarum non aliter atque in ceteris actionibus liturgicis « quisque, sive minister sive fidelis, munere suo fungens, solum et totum id agat, quod ad ipsum ex rei natura et normis liturgicis pertinet D. 1

254. When a bishop presides, especially in the cathedral, he should be attended by his college of priests and by ministers and the people should take a full and active part. A priest or deacon should normally preside at every celebration with a congregation and ministers should also be present.

7 254. Si praeest episcopus, praesertim in ecclesia cathedrali, a suo presbyterio et ministris circumdetur, cum plenaria et actuosa participatione plebis. Cuilibet vero cclebrationi cum populo de more praesit sacerdos vel diaconus, et adsint quo-que ministri.

255. The priest or deacon who presides at a celebration may wear a stole over the alb or surplice; a priest may also wear a cope. On greater solemnities the wearing of the cope by many priests or of the dalmatic by many deacons is permitted.

255. Presbyter vel diaconus, qui celebrationi praesidet, super albam vel superpelliceum induere potest stolam; presbyter etiam pluviale. Nihil praeterea impedit, quominus in maioribus sollemnitatibus plures presbyteri induant pluviale et diaconi dalmaticam.

256. It belongs to the presiding priest or deacon, at the chair, to open the celebration with the introductory verse, begin the Lord’s Prayer, say the concluding prayer, greet the people, bless them, and dismiss them.

256. Sacerdotis vel diaconi praesidentis est, ad sedem suam, Officii initium facere versu introductorio, orationem dominicam inchoare, orationem conclusivam proferre, populum salutare, benedicere et dimittere.

257. Either the priest or a minister may lead the intercessions.

257. Preces proferre potest vel sacerdos vel minister.

258. In the absence of a priest or deacon, the one who presides at the office is only one among equals and does not enter the sanctuary or greet and bless the people.

[87] 258. Dcficiente presbytero vel diacono, is qui praeest Officio est tantum unus inter pares; presbyterium non ingreditur, nec salutat nec benedicit populum.

259. Those who act as readers, standing in a convenient place, read either the long readings or the short readings.

259. Qui munere lectoris funguntur, loco apto stantes proferunt lectiones, sivc longiores sive breves.

260, A cantor or cantors should intone the antiphons, psalms, and other chants. With regard to the psalmody, the directions of nos. 121-125 should be followed.

260. Antiphonarum vel psalmorum vel aliorum cantuum inchoatio a cantore seu cantoribus fiat. Ad psalmodiam quod attinet, serventur ea quae dicta sunt supra, nn. 121-125.

261. During the gospel canticle at morning prayer and evening prayer there may be an incensation of the altar, then of the priest and congregation.

261. Dum canticum evangelicum editur ad Laudes matutinas et Vesperas, altare, et deinde etiam sacerdos et populus, incensari possunt.

262. The choral obligation applies to the community, not to the place of celebration, which need not be a church, especially in the case of those hours that are celebrated without solemnity.

262. Choralis obligatio communitatem afficit, non vero locum celcbrationis, qui non est necessario ecclesia, praesertim si agitur de illis Horis, quae sine sollemnitate persolvuntur.

263. All taking part stand during:

263. Omnes participantes stant:

a. the introduction to the office and the introductory verses of each hour;

a) dum introductio Officii et versus introductorii uniuscuiusque Horae dicuntur;

b. the hymn;

b) dum dicitur hymnus;

c. the gospel canticle;

c) dum dicitur canticum ex Evangelio;

d. the intercessions, the Lord’s Prayer, and the concluding prayer.

d) dum dicuntur preces, oratio dominica et oratio conclusiva.

264. All sit to listen to the readings, except the gospel.

264. Omnes sedentes practerquam ad Evangelium, auscultant lectiones.

265. The assembly either sits or stands, depending on custom, while the psalms and other canticles (with their antiphons) are being said.

265. Dum psalmi et alia cantica cum suis antiphonis dicuntur, coctus vel scdet vel stat iuxta consuetudines.

266. All make the sign of the cross, from forehead to breast and from left shoulder to right, at:

266. Omnes signant se signo crucis, a fronte ad pectus et ab umero sinistro ad dexterum:

a. the beginning of the hours, when God, come to my assistance is being said;

a) in principio Horarum, cum dicitur Deus, in adiutorium;

b. the beginning of the gospel, the Canticles of Zechariah, of Mary, and of Simeon.

[88] b) in principio canticorum ex Evangelio, Benedictus, Magnificat et Nunc dimittis.

The sign of the cross is made on the mouth at the beginning of the invitatory, at Lord, open my lips.

Signo crucis os sibi signant in principio Invitatorii ad verba Domine, labia mea aperies.

Chapter V-II. Singing in the Office

267. In the rubrics and norms of this Instruction, the words “say .. .. recite,” etc., are to be understood to refer to either singing or recitation, in the light of the principles that follow.

267. In rubricis et normis huius Institutionis verba « dicere » vel « proferre » intellegi debent aut de cantu aut de recitatione, luxta principia quae infra ponuntur.

268. “The sung celebration of the divine office is more in keeping with the nature of this prayer and a mark of both higher solemnity and closer union of hearts in offering praise to God. . . . Therefore the singing of the office is earnestly recommended to those who carry out the office in choir or in common.” (SCR, Instr. MusSacr, 5 March 1967, no. 37. cf. also SC art. 99)

268. « Celebratio divini Officii in cantu, utpote quae huius precationis naturae magis congruat, et indicium sit plenioris sollemnitatis atque profundioris unionis cordium in laudibus Dei persolvendis, enixe commendatur iis, qui in choro vel in corn-muni ipsum Officium divinuln persolvunt ».

269. The declarations of Vatican Council II on liturgical singing apply to all liturgical services but in a special way to the liturgy of the hours. (cf. SC art. 113) Though every part of it has been revised in such a way that all may be fruitfully recited even by individuals, many of these parts are lyrical in form and do not yield their fuller meaning unless they are sung, especially the psalms, canticles, hymns, and responsories.

; 269. Sicut ad omnem actionem liturgicam, ita praecipue ad Liturgiam Horarum pertinent ea, quae de cantu liturgico declarantur a Concilio Vaticano II.’ Quamquam enim omnes et singulae partes ita instauratae sunt, ut etiam a solo cum fructu recitari possint, plures tarnen ex iis generis sunt lyrici ideoque pleniorem suum sensum nonnisi cantu exprimunt, in primis psalmi, cantica, hymni et responsoria.

270. Hence, in celebrating the liturgy singing is not to be regarded as an embellishment superimposed on prayer; rather, it wells up from the depths of a soul intent on prayer and the praise of God and reveals in a full and complete way the community nature of Christian worship.

270. Cantus ergo in Liturgia Horarum persolvenda non ut ornatus quidam habendus est, qui quasi extrinsecus ad orationem accedat, sed potius ex profunditate animae orantis atque Deum laudantis profluit et communitariam cultus christiani indolem plene ac perfecte patefacit.

Christian communities of all kinds seeking to use this form of prayer as frequently as possible are to be commended. Clerics and religious, as well as all the people of God, must be trained by suitable catechesis and practice to join together in singing the hours in a spirit of joy, especially on Sundays and holydays. But it is no easy task to sing the entire office; nor is the Church’s praise to be considered either by origin or by nature the exclusive possession of clerics and monks but the property of the whole Christian community. Therefore several principles must be kept simultaneously in mind if the sung celebration of the liturgy of the hours is to be performed correctly and to stand out in its true nature and splendor.

[89] Laude igitur digni sunt christiani coetus cuiuslibet generis, qui formam hanc precationis quam saepissime usurpare nituntur; ad hoc debita catechesi atque exercitatione turn clerici ac religiosi, turn fideles instruendi sunt, ut potissimum die-bus festis Horas cum gaudio concinere valeant. Quia vero difficile est Officium integrum cum cantu proferre, et ceterum laus Ecclesiae neque ex sua origine neque ex sua natura censenda est propria clericorum vel monachorum, sed ad totam communitatem christianam pertinet, plura simul prae oculis habenda sunt principia, ut celebratio Liturgiae Horarum in cantu et fieri recte possit et veritate ac nitore fulgeat.

271. It is particularly appropriate that there be singing at least on Sundays and holydays, so that the different degrees of solemnity will thus come to be recognized.

271. In primis convenit, ut saltem diebus dominicis et festis cantus adhibeatur, et ex eius usu varii sollcmnitatis gradus dignoscantur.

272. It is the same with the hours: all are not of equal importance; thus it is desirable that those that are the true hinges of the office, that is, morning prayer and evening prayer, should receive greater prominence through the use of singing.

272. Item cum non omnes Horae eiusdem sint ponderis, expedit, ut etiam per cantum illae prae ceteris extollantur, quae revera cardines sunt Officii, nempe Laudes matutinae et Vesperae.

273. A celebration with singing throughout is commendable, provided it has artistic and spiritual excellence; but it may be useful on occasion to apply the principle of “progressive solemnity.” There are practical reasons for this, as well as the fact that in this way the various elements of liturgical celebration are not treated indiscriminately, but each can again be given its connatural meaning and genuine function. The liturgy of the hours is then not seen as a beautiful memorial of the past demanding intact preservation as an object of admiration; rather it is seen as open to constantly new forms of life and growth and to being the unmistakable sign of a community’s vibrant vitality.

273. Praeterea etsi celebratio, quae tota in cantu peragitur, commendatur dummodo arte et spiritu excellat, utiliter tarnen principium « progressivae » sollemnitatis quandoque adhiberi potest, turn ex rationibus practicis, turn ex eo quod varia celebrationis liturgicae elementa non indiscriminatlm aequiparantur, sed suum quodque nativum sensum munusque verum denuo recipere potest. Tali modo Liturgia Horarum non tam quam pulchrum aetatis praeteritae monumentum conspicitur, quod ut immutatum fere conservetur postulat ad admirationem sui excitandam, sed e contrario nova ratione reviviscere atque incrementa capere potest rursusque clarum testimonium fieri alicuis communitatis, vitae alacritate praeditae.

The principle of “progressive solemnity” therefore is one that recognizes several intermediate stages between singing the office in full and just reciting all the parts. Its application offers the possibility of a rich and pleasing variety. The criteria are the particular day or hour being celebrated, the character of the individual elements comprising the office, the size and composition of the community, as well as the number of singers available in the circumstances.

[90] Principium itaque « progressivae » sollemnitatis illud est, quod plures gradus medios admittit inter Officium ex integro cantatum et simplicem recitationem omnium partium. Haec ratio magnam gratamque varietatem praebet, cuius mensura aestimanda est ex colore diei vel Horae quae celebratur, ex natura singulorum elementorum quae Officium constituunt, ex numero denique vel indole communitatis, necnon ex cantorum numero qui suppetit talibus in adiunctis.

With this increased range of variation, it is possible for the public praise of the Church to be sung more frequently than formerly and to be adapted in a variety of ways to different circumstances. There is also great hope that new ways and expressions of public worship may be found for our own age, as has clearly always happened in the life of the Church.

Per hanc maiorem variandi copiam publica laus Ecclesiae frequentius quam antea in cantu peragi ac multimode variis accommodari adiunctis poterit; neque spes modica affulget fore, ut novae viae novaeque formae inveniantur pro nostra aetate, sicut semper in vita Ecclesiae evenisse constat.

274. For liturgical celebrations sung in Latin, Gregorian chant, as the music proper to the Roman liturgy, should have pride of place, all other things being equal. (cf. SC art. 116) Nevertheless, “the Church does not exclude any type of sacred music from liturgical services as long as the music matches the spirit of the service itself and the character of the individual parts and is not a hindrance to the required active participation of the people.” (SCR, Instr. MusSacr no. 9. cf. also SC art. 116)  At a sung office, if a melody is not available for the given antiphon, another antiphon should be taken from those in the repertoire, provided it is suitable in terms of nos. 113 and 121-125.

274. In actionibus liturgicis in cantu lingua latina celebrandis, cantus gregorianus, utpote Liturgiae Romanae proprius, principem locum, ceteris paribus, obtineat.’ « Nullum » tarnen « genus musicae sacrae Ecclesia ab actionibus liturgicis arcet, dummodo spiritui ipsius actionis liturgicae et naturae singularum eius partium respondeat et debitam actuosam populi participationem non impediat ». ° In Officio cantato, si deest melodia pro antiphona proposita, sumatur alia antiphona ex iis, quae sunt in repertorio, dummodo apta sit ad normam no. 113, 121-125.m

275. Since the liturgy of the hours may be celebrated in the vernacular, “appropriate measures are to be taken to prepare melodies for use in the vernacular singing of the divine office.” (SCR, Instr. MusSacr no. 41; cf, also nos. 54-61)

275. Cum autem Liturgia Horarum lingua vernacula persolvi possit, « congrua cura habeatur ut parentur melodiae, quae in cantu divini Officii lingua vernacula adhibeantur ». °

276. But it is permissible to sing the various parts in different languages at one and the same celebration. (cf. ibid. no. 51)

[91] 276. Nihil tarnen impedit, quominus in una eademque celebratione partes aliae alia lingua canuntur.

277. The decision on which parts to choose for singing follows from the authentic structure of a liturgical celebration. This demands that the significance and function of each part and of singing should be fully respected. Some parts by their nature call for singing: (cf. ibid. no. 6) in particular, acclamations, responses to the greetings of priest and ministers, responses in litanies, also antiphons and psalms, the verses and reprises in responsories, hymns and canticles. (cf. ibid. nos. 16a and 38)

277. Quaenam elementa sint praeprimis eligenda ut cum cantu proferantur, e genuina celebrationis liturgicae ordinatione deducitur, quae postulat, ut sensus et natura cuiusque partis et cantus probe serventur. Sunt enim, quae cantum per se requirant: “ huiusmodi sunt imprimis acclamationes, responsiones post salutationes sacerdotis et ministrorum et in precibus litanicis, ac praeterea antiphonae et psalmi, necnon versus intercalares seu responsa repetita, atque hymni et cantica. °.

278. Clearly the psalms are closely bound up with music (see nos. 103-120), as both Jewish and Christian tradition confirm. In fact a complete understanding of many of the psalms is greatly assisted by singing them or at least not losing sight of their poetic and musical character. Accordingly, whenever possible singing the psalms should have preference, at least for the major days and hours and in view of the character of the psalms themselves.

278. Psalmos constat (cf. nn. 103-120) arcte conecti cum musica, quod traditione tam iudaica quam christiana comprobatur. Revera ad plenam intellegentiam multorum psalmorum non parum confert quod ipsi canuntur vel saltem in hac luce poetica et musica semper perspiciuntur. Si igitur fieri potest, haec forma praeferenda videtur, saltem diebus et in Boris praecipuis atque secundum nativam indolem psalmorum.

279. The different ways of reciting the psalms have been described in nos. 121-123. Varying these ways should depend not so much on external circumstances as on the different genres of the psalms to be recited in the same celebration. Thus the wisdom psalms and the narrative psalms are perhaps better listened to, whereas psalms of praise and thanksgiving are of their nature designed for singing in common. The main consideration is to ensure that the celebration is not too inflexible or elaborate nor concerned merely with formal observance of rules, but that it matches the reality of what is celebrated. The primary aim must be to inspire hearts with a desire for genuine prayer and to show that the celebration of God’s praise is a thing of joy (see Ps 147).

279. Diversi modi psalmodiam exsequendi supra nn. 121-123 describuntur, inter quos varietas inducatur non tam ex externis adiunctis, quam ex diverso corum psalmorum genere, qui in una celebratione occurrunt: ita melius fortasse erit audire psalmos sapientiales aut historicos, cum e contrario hymni aut gratiarum actiones per se cantum communem secumferant. Id unum autem maxime interest, ut celebratio neque durior sit neque nimium elaborata, seu de exsequendis tantummodo normis mere formalibus sollicita, sed rei veritati respondeat. Ad [92] hoc enim primo enitendum, ut animi genuinae studio orationis Ecclesiae informentur et iucundum sit Dei cclebrare laudem (cf. Ps. 146).

280. Even when the hours are recited, hymns can nourish prayer, provided they have doctrinal and literary excellence; but of their nature they are designed for singing and so, as far as possible, at a celebration in common they should be sung.

280. Hymni orationem etiam recitantis floras alere possunt, si doctrinae et artis excellentia poilent; per se tarnen ad can-turn destinantur, ideoque suadetur, ut hac forma, quantum fieri potest, proferantur in celebratione communitaria.

281. The short responsory after the reading at morning prayer and evening prayer (see no. 49) is of its nature designed for singing and indeed for congregational singing.

281. Responsorium breve post lectionem ad Laudes et Vesperas, de quo n. 49, per se ad cantum, et quidcm popular-cm, destinatur.

282. The responsories following the readings in the office of readings by their very nature and function also call for their being sung. In the plan of the office, however, they are composed in such a way that they retain their power even in individual and private recitation. Responsories set to simpler melodies can be sung more frequently than those responsories drawn from the traditional liturgical books.

282. Responsoria etiam, quac lectiones sequuntur in Officio lectionis, ex sua indole atque munere cantum deposcunt. In cursu tarnen Officii ita instructa sunt, ut etiam in recitatione a solo et privata vim suam retincant. Cantus vero frequentius adhiberi poterit in iis, quae modis musicis simplicioribus ac facilioribus ornati sunt, quam in ris, qui e fontibus liturgicis promanarunt.

283. The longer readings and the short readings are not of themselves designed for singing. When they are proclaimed, great care should be taken that the reading is dignified, clear, and distinct and that it is really audible and fully intelligible for all. The only acceptable melody for a reading is therefore one that best ensures the hearing of the words and the understanding of the text.

283. Lectiones sive longiores sive breves per se ad cantum non destinantur; cum proferuntur, sedulo attcndendum est, ut digne, Clare et distincte legantur et ah omnibus rcapse percipi ac probe intellegi possint. I11e ergo solus modus musicus in lectione accipi potest, quo auditio verborum et intellegentia textus melius obtineri valeant.

284. Texts that are said only by the person presiding, such as the concluding prayer, can be sung gracefully and appropriately, especially in Latin. This, however, will be more difficult in some languages, unless singing makes the texts more clearly audible for all.

284. Textus qui singulatim a praeside proferuntur, velut orationes, decore et apte cani possunt, praesertim lingua latina. Hoc tarnen difficilius fief in quibusdam linguis vernaculis, nisi verba textus per cantum clarius ab omnibus percipi possunt.