Traditional Benedictine Office - Ordo for eleventh week after Pentecost (August 20 - 26)

The notes below provide a guide to the variable texts of the Benedictine Office this week, with page references to the most recent editions of the Monastic Diurnal.

The notes assume you are familiar with the structure of the normal day to day (ferial) Office and shorthand of the Diurnal though, so if you are new to the Benedictine Office, start by working your way through Learn the Office notes.

The Office this week

This canticle antiphon for Saturday Vespers on 19 August is of the third Sunday of August, and refers to the First (and Second) Nocturn readings at Matins, which you can find here.

The Benedictus and Magnificat antiphons on Sunday (and Nocturn III readings at Matins) refer to the Gospel for the Eleventh Sunday after Pentecost which can also be found over at the Lectio Divina Notes Blog (along with the Matins readings relating to it).

The main feast this week is of St Bartholomew (Class II, on Thursday).  At Matins the invitatory, hymn, antiphons, psalms, responsories are from the Common of Apostles and can be found in the Liber Responsorialis (downloable from CC Watershed).  Alternative sources for the responsories (and information on the sources of the translations) are listed in the on the Benedictine Responsory Blog.

You can find the reading for the Office of Our Lady next Saturday here.

ORDO

Sunday 20 August – Eleventh Sunday after Pentecost, Class II

Matins: All as in the psalter with Nocturn I&II readings, and all responsories for the Third Sunday of August; Nocturn III readings and Gospel of the Eleventh Sunday

Lauds: Psalm schema 1 (50, 117, 62); hymn, Ecce iam lucis; canticle antiphon MD 470*; collect, MD 471*

Vespers: Canticle antiphon and collect, MD 471*

Monday 21 August – Class IV; St Bernard Ptolemy, memorial [EF: St Jane Frances de Chantal]

All as in the psalter; collect, MD 471*; for the commemoration at Lauds, MD [249]

Tuesday 22 August - Class IV; St Timothy, memorial [EF: Immaculate Heart of the BVM]

All as in the psalter; collect, MD 471*; for the commemoration at Lauds, MD [250]

Wednesday 23 August - Class IV [EF: St Philip Benizi]

All as in the psalter; collect, MD 471*

Thursday 24 August – St Bartholomew, Class II

Matins: Nocturn II &III readings of the feast, rest from the Common of Apostles

Lauds to Vespers: All as in the Common of Apostles, MD (9) ff except for the collect, MD [250] 

Friday 25 August - Class IV [in some places/EF: St Louis]

All as in the psalter; collect, MD 471*

*For St LouisMD 42**

Saturday 26 August – Our Lady on Saturday

Matins: As for Office of Our Lady with reading for Saturday 4&5 of August

Lauds to None: MD (129) ff

I Vespers of Fourth Sunday in August, MD 452* (Canticle antiphon)/ Sunday after Pentecost, MD 472*  

New antiphonale released




I want to alert interested readers to the release of the first volume of a new monastic Liber Antiphonarius (aka Antiphonale, providing the chants and other texts for the day hours of the Office).

The Liber Antiphonarius will mainly be of interest to monasteries and Oblates using the Novus Ordo calendar, but the work on chant reflected in it may also be of broader interest.

In addition it may be of interest to those looking for a shorter version of the Liturgy of the Hours than the traditional monastic one, as it uses an arrangement of the psalms over a week but with no repetitions.  Note however that the book is Latin only.

The project 

The book is the product of twenty years of research by monks from Praglia Abbey, in collaboration with the nuns of the Mater Ecclesiae Monastery, who undertook the encoding and typesetting.

Volume 1 of the Liber Antiphonarius provides the texts for the proper of times and daily texts of the Office, including the hymns.    It includes the psalter (using the neo-Vulgate), proper of time (including Sunday canticles for years A, B and C of the new calendar), and texts for feasts of Our Lord. In total it comes in at around 900 pages.

The second volume, scheduled for the end of 2019, will provide the texts for the feasts of saints, as well as the Office of the Dead.

Liber Antiphonarius pro Diurnis horis

The Liber Antiphonarius is printed in red and black print on 50 grams ivory paper with gold cut, and is available with either a canvass or leather cover.

It has three particular features:
  • it is aligned with the modern Benedictine Confederation Schema B (rather than St Benedict's own psalm cursus as set out in the Rule and used in the Monastic Diurnal), which is used by a large proportion of modern (Benedictine) monasteries; 
  • it provides more than one set of antiphons for Vespers and Lauds each day, and for some major feasts, in order to increase variety; and
  • it includes Benedictus and Magnificat antiphons aligned with the new calendar.
It is worth noting that this new Liber Antiphonarius does not simply reproduce the Sunday canticles from the Solesmes 2005 Antiphonale Monasticum, but instead provides new versions of them.

Overall the governing principle for the chants has been to:
  • include rhythmical signs (episemes and puncti mora) in squared notation;
  • source chants from a particular manuscript source, with no interpolations (such as taking one antiphon from different manuscripts making a sort of "common version");
  • use the traditional chant tones;
  • minimise the use of newly-composed melodies, privileging medieval compositions; and 
  • use the original texts of hymns, not the versions 'corrected' and 'mitigated' in the twentieth century.
I haven't actually seen a copy, so can't attest to the results, but this certainly sounds like an advance on the approach used in the 2005 Solesmes equivalent volume (which is largely based around Benedictine Schema A).

You can read more details on the approach taken here.

Ordering a copy

The Liber Antiphonarius costs Euro 57 (canvas cover) or E75 (leather cover) plus shipping. There is a special discount price for orders before 30 September of E45/63.
It can be ordered by mailing or emailing the monastery:

Praglia Abbey - Shipping
Via Abbazia di Praglia, 16
I-35037 Teolo PD - Italy
spedizioni@praglia.it

Orders will be processed from 2 October 2017.

Return to tradition?

Regular readers will know that my hope and prayers are for a return to the traditional Benedictine Office, using the psalm cursus set out in the Benedictine Rule (and the Vulgate rather than the neo-Vulgate), and this blog is dedicated to that purpose.  While it is true that St Benedictine allows for the use of other weekly arrangements of the psalms, I think his particular one embodies a particular spirituality reflecting the Rule, and so is an important element of the Benedictine charism and patrimony.

Unfortunately the traditional Office was largely abandoned (voluntarily and otherwise!) in the wake of Vatican II, with most monasteries following the Roman Office in suppressing Prime, and seeking to eliminate some or all of the repetitions of psalms in the Office.  This antiphonale obviously reflects this, in my view, unfortunate direction.

Nonetheless, every step in the direction of tradition is to be applauded, and so the development of a new monastic Antiphonale utilising the original chants wherever possible, and thus allowing Schema B to be readily sung in Latin and chant, is at least a step in the right direction!

Feast of the Assumption (August 15)

 Titian's Assunta (1516–18).


And a suitably grand version of Vespers for the feast:

Traditional Benedictine Office - Ordo for tenth week after Pentecost (August 13 - 19)

The notes below provide a guide to the variable texts of the Benedictine Office this week, with page references to the most recent editions of the Monastic Diurnal.

The notes assume you are familiar with the structure of the normal day to day (ferial) Office and shorthand of the Diurnal though, so if you are new to the Benedictine Office, start by working your way through Learn the Office notes.

The Office this week

This week marks the start of the parallel use in the calendar between Sundays after Pentecost and the calendar month.

For the day hours this really only affects the canticles for I Vespers of Sunday (which reflect the Matins readings for the first Nocturn, this week for the second Sunday of August) and for the Benedictus and Magnificat (which reflect the Gospel of the tenth Sunday after Pentecost).

At Matins, however, note that Nocturns I&II and the responsories are of the August Sunday, while the Nocturn III readings and Gospel are of the Sunday after Pentecost.

The major feast this week is of course the Assumption, which has a vigil.  You can find the Matins readings and responsories for the feast over at Lectio Divina Notes Blog (sources for the chants and translations of the responsories can be found on the Benedictine Responsory Blog).

The Office of Our Lady next Saturday uses the reading for the third Saturday of August, which will also appear on Lectio Divina Notes.

ORDO

Sunday 13 August – Tenth Sunday after PentecostClass II

Matins: All as in the psalter with Nocturn I&II readings, and all responsories for the Second Sunday of August; Nocturn III readings and Gospel of the Tenth Sunday

Lauds: Psalm schema 1 (50, 117, 62); hymn Ecce Iam Lucis; canticle antiphon and collect MD 469-70*

Prime to None: All as for Sunday in the psalter; collect, MD 470*

Vespers: Canticle antiphon and collect, MD 470*

Monday 14 August – Vigil of the Assumption, Class II           

Matins: All as in the psalter, except for three readings and responsories and collect of the Vigil

Lauds to None: All as in the psalter with collect of the Vigil, collect, MD [229]

I Vespers of the Assumption, MD [230] ff

(Note that there is a choice of Office: the ‘new’ Office composed after the formal declaration of the dogma, MD [230] ff, or the older version, MD [238] ff)

Tuesday 15 August - Assumption of the Blessed Virgin Mary, Class I

Matins: All of the feast, with three Nocturns

Lauds: MD [233] ff or MD [241] ff – Festal psalms with texts of the feast

Prime to None: Antiphons etc of the feast

Vespers: All as for I Vespers except for Magnificat antiphon

Wednesday 16 August - Class IV [EF: St Joachim]

All as in the psalter; collect, MD 470*

Thursday 17 August - Class IV [EF: ST Hyacinth]

All as in the psalter; collect, MD 470*

Friday 18 August - Class IV; St Agapitus, memorial

All as in the psalter; collect, MD 470*; for the commemoration, MD [245]

Saturday 19 August - Saturday of Our Lady [EF: St John Eudes]

Matins: Office of Our Lady with reading for Saturday 3 of August

Lauds to None: Lauds to None, MD (129) ff

I Vespers of the Third Sunday in August, MD 451*/ Sunday after Pentecost, collect, MD 471*

Traditional Benedictine Office - Ordo for ninth week after Pentecost, including the Transfiguration (August 6 - 12)

The notes below provide a guide to the variable texts of the Benedictine Office this week, with page references to the most recent editions of the Monastic Diurnal.

The notes assume you are familiar with the structure of the normal day to day (ferial) Office and shorthand of the Diurnal though, so if you are new to the Benedictine Office, start by working your way through Learn the Office notes.

Feast of the Transfiguration

This year the feast of the Transfiguration falls on a Sunday, and so as a feast of Our Lord, takes precedent over the Ninth Sunday of Pentecost.  You can find the Matins readings and responsories for the feast over at Lectio Divina Notes Blog, but note that the chants for Matins are not provided in the Liber Responsorialis.  And apologies, I haven't been able to get to providing translations of the responsories not included in the Roman version of the feast.

Feasts this week

The main feast this week is that of St Lawrence, which has a Vigil attached to it the day before.  The Office of the Vigil is as for the day of the week except for the readings, responsories and collect.

The Office of Our Lady next Saturday uses the reading for the second Saturday of August, which will also appear on Lectio Divina Notes.

ORDO

Sunday 6 August - Transfiguration of Our Lord, Class II

Matins: All of the feast, with three Nocturns

Lauds: Festal psalms (of Sunday) with antiphons and rest from MD [212] ff

Prime: Antiphon 1 of Lauds

Terce to None: Antiphons, chapter, versicle and collect of the feast, MD [214] ff

Vespers: Psalms of Sunday, MD 203; antiphons etc, MD [216] ff

Monday 7 August - Class IV; SS Sixtus II, Felicissimus and Agapitus, memorial [EF: St Cajetan]

All as in the psalter, collect MD 469* (Ninth Sunday); for the commemoration at Lauds, MD [219]

Tuesday 8 August - Class IV; St Cyriacus, memorial [EF: St John Mary Vianney; Australia and NZ: St Mary of the Cross]

Collect, MD 469*; for the commemoration at Lauds, MD [219-20]

*For St Mary of the Cross, Common of Virgins

Wednesday 9 August – Vigil of St Lawrence, Class III

Matins: Two nocturns with three readings of the feast; responsories from the preceding Sunday

Lauds to Vespers: All as in the psalter for the day; collect, MD [220]

Thursday 10 August - St Lawrence, Class II

Matins: All of the feast, with three Nocturns

Lauds: Antiphons of the feast, MD [221] with festal psalms, MD 44; rest from MD [222-3]

Prime: Antiphon 1 of Lauds

Terce to None: Antiphons of Lauds with chapter etc, MD [223] ff

Vespers: Antiphons, MD [225] with psalms from the Common of a Martyr, MD (36); rest from MD [225] ff

Friday 11 August - Class IV; St. Tiburtius, Memorial [EF: and St Susanna]

All as in the psalter, collect, MD 469*; for the commemoration at Lauds, MD [227-8]

Saturday 12 August – Saturday of Our Lady; St. Clare, memorial [EF: Class III]

Matins: Office of Our Lady with reading for Saturday 2 of August

Lauds to None: Lauds to None, MD (129) ff; for the commemoration at Lauds, MD [228]

I Vespers of Second Sunday of August, MD 451*/ Sunday, collect, MD 470*

Notre Dame Monastery Australia

The process of forming a traditional monastery in Australia has taken a few steps forward recently, so I thought it was time for an update!

You may recall that I posted on this a while back, and noted that the monastery is led by a monk from Flavigny in France, and is following their charism of offering Ignatian retreats.

The latest news is that the group of candidates have now progressed, so that the priory now has four postulants.  Please do keep them in your prayers.

Secondly, the monastery has acquired some land on which to build the monastery, and is therefore now in full fundraising mode - please do take a look at the video below, and see if you can contribute.  Details of how to do so can be found on the monastery's website (note that US donations are tax-exempt).





St Germanus of Auxerre (August 3) (with a postscript on Office history)


St Patrick being taugt by St Germanus,
Gloucester Cathedral

Today is the feast of St Germanus, a fourth century (378-448) bishop of Auxerre.

His feast is also celebrated by some English monasteries because he made at least one, and possibly two trips to that country to counter the Pelagian heresy.

One of his claims to fame is that St Patrick may have been part of his entourage on that occasion.  There is another possible English connection though, that has some relevance to the history of the Office in the seventh century that I've set out below for those interested.

First though, the saint himself - and he's a saint with a great story.

Life of St Germanus

Originally trained as a lawyer, Germanus rose to become a governor in Gaul, but was far from saintly in his behaviour, antagonising his bishop by hanging the products of his hunting expeditions from a tree with pagan associations.  The bishop had the tree chopped down and the trophies burnt; to prevent retribution he had him forcibly tonsured and ordained a deacon.

Overnight Germanus became a changed man, distributing his goods among the poor, practising great austerities.  When he became a bishop, he built a large monastery to which he often retired.

On his English trip (or trips) he was instrumental in promoting the cult of St Alban, the first recorded British martyr.  He was most famous though, for personally leading a battle against the invading Picts and Saxons.

The story goes that the pagans were lured to attack, thinking that the Christians would be busy celebrating Easter.  St Germanus, though, started the service, and at the end of it ordered his small band of fighters to spread themselves out on the hills to surround the invaders. He told each group to build some huge fires, but wait until the signal to light them. At some point after midnight, Germanus ordered the men of his group to strike their shields with their weapons, light their signal fire, and begin to shout, "Alleluia! Alleluia!"  The enemy were taken by surprise and panicked, ran, some of them drowning while attempting to cross a nearby river, the only casualties of the "Alleluia Battle."

Here is the description of what happened from the life of the saint by Constantius of Lyon, written around 480:
Meanwhile, the Saxons and the Picts had joined forces to make war upon the Britons. The latter had been compelled to withdraw their forces within their camp and, judging their resources to be utterly unequal to the contest, asked the help of the holy prelates. The latter sent back a promise to come, and hastened to follow it. Their coming brought such a sense of security that you might have thought that a great army had arrived; to have such apostles for leaders was to have Christ Himself fighting in the camp.
It was the season of Lent and the presence of the bishops made the sacred forty days still more sacred; so much so that the soldiers, who received instruction in daily sermons, flew eagerly to the grace of baptism; indeed, great numbers of this pious army sought the waters of salvation. A church was built of leafy branches in readiness for Easter Day, on the plan of a city church, though set in a camp on active service. The soldiers paraded still wet from baptism, faith was fervid, the aid of weapons was thought little of, and all looked for help from heaven.
Meanwhile the enemy had learned of the practices and appearance of the camp. They promised themselves an easy victory over practically disarmed troops and pressed on in haste. But their approach was discovered by scouts and, when the Easter solemnities had been celebrated, the army--the greater part of it fresh from the font--began to take up their weapons and prepare for battle and Germanus announced that he would be their general [dux proelii, "leader for this battle"]. He chose some light-armed troops and made a tour of the outworks. In the direction from which the enemy were expected he saw a valley enclosed by steep mountains. Here he stationed an army on a new model, under his own command.
By now the savage host of the enemy was close at hand and Germanus rapidly circulated an order that all should repeat in unison the call he would give as a battle-cry. Then, while the enemy were still secure in the belief that their approach was unexpected, the bishops three times chanted the Alleluia. All, as one man, repeated it and the shout they raised rang through the air and was repeated many times in the confined space between the mountains.
The enemy were panic-stricken, thinking that the surrounding rocks and the very sky itself were falling on them. Such was their terror that no effort of their feet seemed enough to save them. They fled in every direction, throwing away their weapons and thankful if they could save at least their skins. Many threw themselves into the river which they had just crossed at their ease, and were drowned in it.
Thus the British army looked on at its revenge without striking a blow, idle spectators of the victory achieved. The booty strewn everywhere was collected; the pious soldiery obtained the spoils of a victory from heaven. The bishops were elated at the rout of the enemy without bloodshed and a victory gained by faith and not by force.(trans Robert Vermaat
On his return to Gaul, he proceeded to Armorica (Brittany) to intercede for the Armoricans who had been in rebellion. Their punishment was deferred at his entreaty, till he should have laid their case before the emperor. He set out for Italy, and reached Milan on 17 June, 448. Then he journeyed to Ravenna, where he interviewed the empress-mother, Galla Placidia, on their behalf. The empress and the bishop of the city, St. Peter Chrysologus, gave him a royal welcome, and the pardon he sought was granted

Postscript: Which St Germanus?

There is another possible English connection to St Germanus though, and this is one for Office history tragics, as it is rather obscure!

The possible connection is a reference to a St Germanus in Ordo Romani XIX.

The Office in the seventh century and the Ordines Romani

The Ordines Romani are kind of a combination between a customary and a rituale, describing how the liturgy should be performed, but also covering aspects of daily life in the monastery (such as the table blessings included in Ordo XIX).

Most of them date from the seventh to the ninth centuries, and were probably written by monks and others from Gaul and elsewhere, but purport to describe Roman practice, typically as the exemplar all should follow.

A small sub-set of them, though, have been argued to be the work of an actual Roman monk of the seventh century, Abbot John of St Martin's, one of the four monasteries attached to St Peter's at the Vatican, aka St Bede the Venerable's John the Archcantor. [1]

One of this group, Ordo XIX, contains an intriguing section naming various popes and others who contributed to the development of the Roman liturgy, exhorting obedience and conformity, and talking about the dark clouds of heresy that were swirling around.  And in this discussion it names four bishops as exemplars, namely SS Hilary, Martin, Germanus and Ambrose.

Both the editor of the Ordines Romani, Andrieu (who rejected the claim that it was written by John the Archcantor)[2], and the most recent commentator on it, Constant Mews (who argues for John's authorship) [3] identified the Germanus in question as the sixth century bishop of Paris, presumably because of his liturgical interests.

I wonder though, if Germanus of Auxerre isn't a much better fit, and indeed helps make the case that the document is indeed the work of  'John the Archcantor', abbot of the monastery of St Martin's, attached to St Peter's in the Vatican, who visited England around 680.

The date and authorship of the document is important, because it potentially provides some hard evidence for the use of the Benedictine Office in Rome (contrary to the claims of Guy Hallinger back in 1957)[4], and even more importantly, perhaps, its use and transmission to England, countering the claims most recently by Jesse Billett, in his The Divine Office in the Middle Ages, [5] for example.

Ordo Romani XIX

I'm not going to go into all of the arguments for and against its identification, I just want to focus on the four bishops mentioned in the text.

Andrieu, the editor of the Ordines, dated it to the late eighth century because of its references to a swirling seventh heresy, which he saw as iconoclasm, addressed in the eighth ecumenical council in 787.

But a century earlier, heresy was just as much a focus, and indeed while St Bede focuses primarily on John the Archcantor's role in running chant classes for monks from Wearmouth-Jarrow for monks from all over the province, he also discusses what was in reality, probably John's main mission, namely to consult the foremost theological expert on the heresy in question, Archbishop Theodore of Canterbury [6], and to drum up support for the Pope's plan to take on the Eastern Church - and more importantly Emperor - on the heresy of Monethelitism.

In the run up to the Third Council of Constantinople in 680-1, a series of regional synods were held, and John was the Pope's representative at the one held in Hatfield in England.

This was delicate ground for the Western Church - the last Pope who had confronted the Emperor on this subject, Martin I - who is probably not coincidentally the last Pope named in Ordo Romani XIX - was martyred for his efforts.

Standing up to Emperors - and winning

Andrieu saw the list of four bishops - all from Gaul or Northern Italy - as evidence of its non-Roman origin.

But in fact all four of these bishops, at least if we count Germanus of Auxerre rather than Paris, have other claims to fame, that might have made them appropriate models for John the Archcantor's cause, namely associations with countering key heresies that afflicted Rome at various points, and of having stood up to Emperors, and won.

St Hilary of Poitiers (310-367), apart from being known as a writer of hymns, was famous as the 'hammer of the Arians' and had confrontations with two Emperors on the subject.

St Martin of Tours (316-397) was initially a disciple of Hilary's, and affected by his various Arian-related exiles.  But he also famously told Julian the Apostate that he could no longer serve him as a soldier; he also later interceded for some Priscillian heretics with the Emperor, seeking for them to be dealt with by the Church rather than State.  And of course his inclusion on the list perhaps fits neatly with the fact that John was abbot of a monastery dedicated to him, and had stopped over at Tours on the trip to England, and promised to visit on the way back (he died before he could make it, but St Bede relates that because of his devotion to St Martin, his friends carried his body to Tours and he was buried there).

St Ambrose (340-397) is famous on several grounds for his liturgical contributions, but also for converting St Augustine from Manichaeanism, refusing demands from two Emperors to turn over churches to the Arians, and actually outright excommunicating the Emperor Theodosius, and making him do penance.

Germanus of Auxerre (378-448) also has some claim to liturgical fame in the form of the cult of St Alban and the Alleluia Battle, was associated with countering another key heresy that made it to Rome, in the form of Pelagianism, and also successfully interceded with the Emperor of his day, and of course his English associations would make him particularly appropriate to call upon in the context of John the Archcantor's visit to that country.

So we have four, more or less contemporary bishops, all with liturgical associations but also all famous for combatting heresy, and all famous for surviving encounters with emperors (and though I haven't gone into these, all also with some monastic associations).  And Germanus of Auxerre, particularly appropriate for a work written for the English monks...

Just speculation though!

For those interested, the paragraph in question is:

39. Nescio qua fronte vel termitate presumptuoso spiritu ausi sunt beatum Hilarium atque Martinum sive Germano vel Ambrosio, seu plures sanctos Dei, quos scrimus de sancta sede romana a beato Petro apostolum [et] soccessoribus suis directus in terra ista occidentale et virtutis atque miracolis curuscare...


Footnotes

[1] The original identication of the group of Ordines was made by C Silva-Tarouca, Giovanni 'archicantor' di S Piero a Roma e 'l's Ordo' romanus da lui composto (anno 680), Alli della Pontificio Academia rom. di archeologica, Memorie, vol 1, Parte 1, Rome, 1923, pp150-219.  St Bede's description of the visit of John the Archcantor can be found in his History of the English Church and People, Book 4, chapter 18.

[2] Michel Andrieu (ed), Les Ordines Romani du haut moyen age (ed) Louvain : Spicilegium Sacrum Lovaniense Administration, 1956-1974.  Ordines XIX is in volume 3, pp 217-227, but the discussion on its date and authorship is spread between the overall introduction to volume 3 (pp 3-21) and that for the particular Ordo (pp 211-13).

[3] Constant J. Mews,  Gregory the Great, the Rule of Benedict and Roman liturgy: the evolution of a legend, Journal of Medieval History, 2011, 37:2, 125-144.

[4] Guy Hallinger, Early Roman Monasteries Notes for the history of the monasteries and convents at Rome from the v through the X century, Pontificio Istuto di Archeologia Cristiana, Rome, 1957.  Hallinger's claims have come under increasing fire in recent times; apart from Mews above, see for example Marios Costambeys and Conrad Leyser, To be the neighbour of St Stephen: patronage, martyr cult, and Roman monasteries c, 600-900 in Kate Cooper and Julia Hillner ed, Religion, Dynasty, and Patronage in Early Christian Rome, 300-900, CUP 2007, pp 262-287.

[5] Jesse D. Billett, The Divine Office in Anglo-Saxon England 597-c. 1000, Henry Bradshaw Society: London, 2014

[6] Archbishop Theodore was originally an Eastern refugee monk who ended up at Rome.  He almost certainly attended the Lateran Synod of 649 (mentioned by Bede in his account) on the monthelite heresy as a periti: see Michael Lapidge, The Career of Archbishop Theodore in Lapidge (ed) Archbishop Theodore: Commemorative Studies on his life and influence, CUP, 1995.


Saints and feasts of August



August 1

The Holy Maccabees (memorial)

August 2

St Alphonsus Liguori (memorial)

August 3

St Lydia
St Germanus of Auxerre

August 4

St Dominic (Class III)

August 5

Dedication of the Church of Our Lady of the Snows (Memorial)
SS Oswald and Oswin

August 6

Feast of the Transfiguration of Our Lord (Class II)

7 August

SS Sixtus II, Felicissimus and Agapitus, memorial
St Cajetan (EF)
St Nicolas Postgate (English martyr)

8 August

St Cyriacus, memorial
St John Mary Vianney (EF)
St Mary of the Cross (Mary McKillop) (Australia and NZ)

9 August

Vigil of St Lawrence, Class III
St Teresa Benedict of the Cross (Edith Stein)

10 August

St Lawrence, Class II

11 August

St. Tiburtius, Memorial
St Susanna (EF)

12 August

St. Clare, memorial

13 August

SS Pontianus, Pope and Hippolytus, Martyrs, Memorial

14 August

St Maximilian Kolbe (OF)
Vigil of the Assumption, Class II        

15 August

Assumption of Our Lady

16 August

 SS Joachim (EF) and Stephen of Hungary (OF)

17 August

St Hyacinth (EF)

18 August

St Agapitus, memorial

19 August

[EF: St John Eudes]
[1977 Benedictine Confederation - St Bernard Tolomei]

20 August

St Bernard of Clairvaux

21 August

St Bernard Ptolemy OSB
[EF: St Jane Frances de Chantal]
[OF: St Pius X]

22 August

St Timothy (memorial)
[EF: Immaculate Heart of the BVM]

23 August

SS Philip Benizi (EF) and Rose of Lima (OF)

24 August 

St Bartholomew, Class II

25 August

 SS Louis (EF) and Joseph Calasanz (OF)
St Thomas of Hereford

26 August

27 August

28 August

St Augustine of Hippo (Class III)
Commemoration of St Hermes

29 August

The beheading of St John the Baptist, Class III

 30 August

SS Felix and Adauctus, memorial
[EF/***in some places, St Rose of Lima]
SS Margaret Clitherow, Anne Line & Margaret Ward

31 August

St Raymond Nonnatus (EF)
St Aidan of Lindisfarne


Traditional Benedictine Office - Ordo for eighth week after Pentecost (July 30 - August 5)

The notes below provide a guide to the variable texts of the Benedictine Office this week, with page references to the most recent editions of the Monastic Diurnal.

The notes assume you are familiar with the structure of the normal day to day (ferial) Office and shorthand of the Diurnal though, so if you are new to the Benedictine Office, start by working your way through Learn the Office notes.

Eighth Sunday after Pentecost

This Sunday is the Eighth after Pentecost, and you can find the Patristic and Scriptural readings for Matins over at my Lectio Divina Notes Blog.

This week at Matins

For those who say Matins (not in the Diurnal), the feasts that impact on that hour are those of St Ignatius on Monday and St Dominic on Friday.  As Class III feasts the invitatory antiphon, one reading and responsory are of the feast, and you can find translations to help you on Lectio Divina Notes the day before.

The Office of Our Lady next Saturday uses the reading for the first Saturday of August, which will also appear on Lectio Divina Notes.


ORDO

Sunday 30 July – Eighth Sunday after Pentecost, Class II

Matins: All as in the psalter with readings and responsories of the Sunday

Lauds: Psalm schema 1 (50, 117, 62); hymn, Ecce iam lucis; canticle antiphon MD 467-8*

Vespers: Canticle antiphon and collect, MD 467-8*

Monday 31 July – St Ignatius, Class III

Matins: Invitatory antiphon and hymn from Common of a Confessor; antiphons and psalms of the day; one reading of the feast; chapter of a confessor

Lauds and Vespers: Antiphons and psalms of the day, rest from Common of a Confessor not a bishop, MD (78); collect, MD [209]

Prime to None: Antiphons etc from Common of a Confessor not a bishop

Tuesday 1 August - Class IV; The Holy Maccabees, memorial [EF: Class III]

Collect, MD 467-8*; for the commemoration at Lauds, MD [209-10]

Wednesday 2 August – Class IV; St Alphonsus Mary de Liguori, memorial [EF: Class III]

Collect, MD 467-8*; for the commemoration at Lauds, MD [210]

Thursday 3 August - Class IV

Collect, MD 467-8*

Friday 4 August - St. Dominic, Class III

Matins: Invitatory antiphon and hymn from Common of a Confessor; antiphons and psalms of the day; one reading of the feast; chapter of a confessor

Lauds and Vespers: Antiphons and psalms of the day; rest from the Common of a Confessor not a bishop, MD (78) ff; Collect, MD [211]

Prime: Antiphon 1 of Lauds from the Common

Terce to None: Chapter and versicle from the Common; collect, MD [211]

Saturday 5 August – Saturday of Our Lady; Dedication of the Church of Our Lady of the Snows, memorial [EF: Class III]

Matins: As for Office of Our Lady with reading for Saturday 1 of August

Lauds to None: MD (129) ff; for the commemoration at Lauds, MD [211-2]

I Vespers of the Transfiguration of Our Lord, MD [212]


Traditional Benedictine Office - Ordo for the seventh week after Pentecost (July 23-29)

As usual, the notes below provide a guide to the variable texts of the Benedictine Office, with page references to the most recent editions of the Monastic Diurnal.

Seventh Sunday after Pentecost

This Sunday is the Seventh after Pentecost, and the Benedictus and Magnificat antiphons as usual reflect the (EF) Mass Gospel (which is also said at Matins), St Matthew 7: 15-21.

At I Vespers of Sunday (ie Saturday night) the Magnificat antiphon refers to the first Nocturn readings at Matins, from 1 Kings 1.

Accordingly, even if you don't include Matins in your schedule (and most people don't, for very good reasons) it is worth, I think, taking a look at the readings for it, which include Scriptural readings based on the annual cycle, and Patristic commentaries on them.  You can find them over at my Lectio Divina Notes Blog.

This week's feasts

There are two key feasts this week.

On Tuesday we celebrate the feast of St James, whose legendary moorslaying associations (he was claimed to have appeared in battle to aid Spanish Catholics in driving out the Muslim invaders in the ninth century) seem particularly pertinent at the moment.  The texts for the feast are from the Common of Apostles, apart from the second and third nocturn readings at Matins.

On Wednesday, the Benedictine Office celebrates the feast of both SS Joachim and Anne.  For those saying Matins, the hymn (Gaude mater Anna) can be found in the Antiphonale Monasticum, pg 985, and a translation of the one reading and responsory will appear on Lectio Divina notes.

New to the Office?

Those new to the Benedictine Office are strongly advised to start by working your way through Learn the Office notes.

And for those interested, I plan to run a new 'learn to say the Office' series shortly, focusing on Vespers - if you are interested, keep an eye on the 'Learn the Benedictine Office Blog' (where I previously ran a series on Matins).  You can find a general introductory post here.

THE ORDO

Sunday 23 July – Seventh Sunday after Pentecost, Class II

Matins: All as in the psalter with readings and responsories of the Sunday.

Lauds: Psalm schema 1 (50, 117, 62); hymn, Ecce iam lucis; collect and canticle antiphon, MD 466-7*

Prime to None: All as for Sunday in the psalter; collect, MD 467*

Vespers: Canticle antiphon and collect, MD 467*

Monday 24 July - Class IV [EF: Commemoration of St Christina]

Collect MD 467*

Tuesday 25 July – St James, Class II

Matins: All from the Common of Apostles except for the readings and responsories for Nocturn II &III (of the feast) and collect

Lauds to Vespers: All from the Common of Apostles, MD (9) except for the collect, MD [201]

Wednesday 26 July – SS Joachim and Anne, Class III [EF: St Anne]

Matins: Invitatory antiphon and hymn of the feast; one reading of the feast; chapter verse Is 56:7

Lauds: Antiphons and proper texts of the feast, MD [202] ff with festal psalms

Prime: Antiphon 1 of Lauds

Terce to None: Antiphons of Lauds, chapter and versicle of the feast, MD [205] ff

Vespers: Antiphons of Lauds with psalms of Sunday; proper texts of the feast, MD [206-7]

Thursday 27 July – Class IV [EF: Commemoration of St Pantaleon]
   
Collect, MD 467*
         
Friday 28 July – Class IV [EF: SS Nazarius and Celsus, Victor I, Innocent I]

Collect, MD 467*

Saturday 29 July  Saturday of Our Lady; SS Felix, Simplicius, Faustinus and Beatrice, memorial [EF: St Martha]

Matins: As for Office of Our Lady with reading for Saturday 4 in July

Lauds to None: Office of Our Lady, MD (129) ff; for the commemoration at Lauds, MD [207-8]

I Vespers of Eighth Sunday after Pentecost, MD 448*

Traditional Benedictine Office - Ordo for the sixth week after Pentecost (July 16 - 22)

As usual, the notes below provide a guide to the variable texts of the Benedictine Office, with page references to the most recent editions of the Monastic Diurnal.

Those new to the Benedictine Office are strongly advised to start by working your way through Learn the Office notes.


Readings

Even if you don't include Matins in your schedule (and most people don't!) it is worth, I think, taking a look at the readings for it, which include Scriptural readings based on an annual cycle, and Patristic commentaries on them as well as this week's Gospel at Mass.  You can find them over at my Lectio Divina Notes Blog.

For those who do say Matins, the only feast that affects that hour this week is St Mary Magdalen next Saturday, and the reading and responsory for the feast will appear on the Lectio Divina Notes blog the day before.

THE ORDO

Sunday 16 July – Sixth Sunday after Pentecost Class II [**in some places, Our Lady of Einsiedeln; EF: Commemoration of Our Lady of Mount Carmel]

Matins: All as in the psalter with readings and responsories of the Sunday

Lauds: Psalm schema 1 (50, 117, 62); hymn Ecce iam lucis; canticle antiphon and collect MD 465-6*

Prime to None: All as for Sunday in the psalter; collect, MD 466*

Vespers: Canticle antiphon and collect, MD 466*

**For Our Lady of Einsiedeln, Common of BVM

Monday 17 July – Class IV; St Leo IV, memorial [**in some places, SS Andrew Svoradi and Benedict; EF: Commemoration of St Alexius]

Collect, MD 466*; for the commemoration at Lauds, MD [194]

For SS Andrew Svoradi and Benedict, common of martyrs

Tuesday 18 July  Class IV [EF: St Camillus de Lellis]

Collect, MD 466*

Wednesday 19 July – Class IV; St Vincent de Paul, memorial [EF: Class III]

Collect, MD 466*; for the commemoration at Lauds, MD [195]

If St Vincent Class I, Common of confessors

Thursday 20 July – SS Jerome Aemiliani, Joseph Calanctius and John Baptist de la Salle, memorial

All as in the psalter, collect MD 466*; for the commemoration at Lauds, MD [195-6]

Friday 21 July  Class IV [EF: St Lawrence Brindisi; Commemoration of St Praxedes]

Collect MD 466*

Saturday 22 July – St Mary Magdalen, Class III

Matins: Invitatory antiphon and hymn from Common of a holy woman; antiphons and psalms of the day; one reading of the feast; chapter of a holy woman not a virgin or martyr

Lauds: Antiphons and psalms of the day; chapter, responsory from Common of Holy Women, MD (100); hymn, canticle antiphon and collect, MD [196] ff

Prime: Antiphon 1 of Lauds from the Common

Terce to None: Chapter and versicle from Common of Holy Women, MD (103); collect, MD [198]
I Vespers of the Seventh Sunday, MD 447-8*

Feast of the translation of the relics of St Benedict (July 11)

St. Benedict hands over the Rule of the New Order to the Monks of Monte Cassino - Turino Vanni

An account of the translation of the relics to Fleury:
IN the name of Christ. There was in France, by God's gracious providence, a learned Priest who set about to journey towards Italy, that he might discover where were the bones of our father St Benedict, no longer worshipped by men. 
At length he came into a desert country some 70 or 80 miles from Rome, where St Benedict of old had built a cell whose indwellers had been bound together in perfect charity. Yet, even then, this Priest and his companions were disquieted by-the uncertainties of the place, since they could find neither vestiges of the monastery nor any burial-place, until at last a swineherd showed them exactly where the monastery had stood; yet he was utterly unable to find the sepulcher' until he and his companions had hallowed themselves by a two or three days' fast. 
Then it was revealed to their cook in a dream, and the matter became plain unto them; for in the morning it was shown unto them by him who seemed lowest in degree, that St Paul's words might be true, that God despises that which is held in great esteem among men; or again, as the Lord Himself foretold, "Whosoever will be great among you, let him be your minister." 
Then, searching the spot with greater diligence, they found a marble slab which they had to cut through. At last, having broken through the slab, they found the bones of St Benedict, and his sister's bones beneath, with another marble slab between; since (as we believe) the almighty and merciful God would that those should be united in their sepulcher who, in life, had been joined together in brotherly and sisterly love, and in Christian charity.
Having collected and washed these bones they laid them upon fine clean linen, each by itself, to be carried home to their own country. 
They gave no sign to the Romans lest, if these had learnt the truth, they would doubtless never have suffered such holy relics to be withdrawn from their country without conflict or war - relics which God made manifest, in order that men might see how great was their need of religion and holiness, by the following miracle. For, within a while, the linen that wrapped these bones was found red with the saint's blood, as though from open wounds on living whereby Jesus Christ intended to show that those whose bones are here so glorious would truly live with Him in the world to come. 
Then they were laid upon a horse which bore them over all that long journey as lightly as though he had felt no burden. Again, when they journeyed through forest ways and on narrow roads, neither did the trees impede them nor did any ruggedness of the path obstruct their journey; so that the travelers saw clearly how this was through the merits of St Benedict and his sister St Scholastica, in order that their journey might be safe and prosperous even into the realm of France and the monastery of Fleury. 
In which monastery they are now buried in peace, until they arise in glory at the Last Day; and here they confer benefits upon all who pray unto the Father through Jesus Christ, the Son of God, who lives and reigns in the unity die Holy Ghost, world without end. Amen.
(From C.G. Coulton, ed, Life in the Middle Ages, (New York: Macmillan, c.1910), Vol IV, 29-31)

The authenticity of the relics

Monte Cassino, however, it should be noted, has always maintained that Fleury's relics are not those of the saint.  Their website currently states:
Having been dutifully cared for, the earthly remains of St. Benedict and his twin sister St. Scholastica rest today at the celebrated hilltop monastery of Montecassino. Both Saints passed away in the mid 6th century, St. Scholastica at her nearby convent and St. Benedict at Montecassino. 
A black marble scroll on their tomb says: St. Benedict and St. Scholastica were never separated in spirit during their life nor are their bodies separated in their death. 
The original urn was made of alabaster, and held a lead container big enough for two people's remains. It was initially located underneath the primitive oratory of St. John the Baptist, built above the ancient acropolis' pagan altar to Apollo. The tomb of St. Benedict and St. Scholastica, having survived so many centuries, destructions, and more recently the bombardment of WWII, can be found today at the High Altar of the reconstructed cathedral of Montecassino, surrounded by ornate and beautiful decorations.
Following WWII a methodical survey and excavation of the ancient sepulcher and bones inside the tomb was carried out. The experts conducted a thoroughly documented study at Montecassino and agreed on the authenticity of the remains, reaffirming like other have in the past, that they indeed belong to St. Benedict and his sister St. Scholastica.
It should be noted, however, that Fleury's relics have similarly been identified as originating in the sixth century, and surviving correspondence (though of questionable authenticity) suggests that the relic thieves were all excommunicated by the Pope of the time.

The leader of the tomb raiders, Aygulf, later became abbot of Lerins, and attempted to introduce the Rule there.  A rebellion led by two monks, allegedly aided and abetted by the local bishop, however, led to Aygulf and a group of his companions being marooned on a neighbouring island, where they were, it was claimed, killed by pirates...

Traditional Benedictine Office - Ordo for the fifth week after Pentecost (July 9 - 15)

As usual, the notes below provide page references for the parts of the Office that vary from the psalter this week, with page references to the Farnborough edition of the Monastic Diurnal.

The notes assume you understand the basic structure of each hour, and the quirks of the Diurnal.  Accordingly, if you are new to the Office, you should first read through the notes on the Diurnal in general, and the particular hour or hours you are planning to say here.  The absolutely crucial posts are finding your away around the DiurnalDiurnal traps and shortcuts and notes on the hymns, chapters, responsories and versicles.

Feast of St Benedict

This week marks the second of the two feasts of St Benedict.

The feast was originally one celebrated in French monasteries, celebrating the (claimed) theft of the relics of SS Benedict and Scholastica by monks of Fleury around 670 AD (for which all concerned were excommunicated by the Pope of the time).

Monte Cassino, however, have always denied that the relics claimed by Fleury were genuine, and in the twentieth century the feast received a makeover, focusing it more on St Benedict's legacy.  In that light, St Benedict was proclaimed patron of Europe by Blessed Paul VI in 1964, and so this date is a solemnity there (even though several other saints have subsequently been added as co-patrons).

The net result from a practical point of view is that for those saying Matins, the responsories and other texts for the feast provided in the Liber Responsorialis are not those used in the modern version of the feast, so you need a twentieth century breviary to find the correct ones.  Lectio Divina Notes blog will, however, provide those readings and responsories I have had time to transcribe and/or translate.  I haven't been able to identify a source for the chants however (if anyone has them, please do let me  know!).

Our Lady on Saturday

The reading for the Office of Our Lady on Saturday this coming Saturday is from a homily of St Bede, and will appear on the Lectio Divina Notes Blog

St Henry, co-patron of Oblates

St Henry, for some inexplicable reason, doesn't rate even a memorial in the Benedictine 1962 calendar, but do keep him in mind next Saturday!


Odo for the week



Sunday 9 July  Fifth Sunday after Pentecost, Class II

Matins: All as in the psalter with readings and responsories of the Sunday

Lauds: Psalm schema 1 (50, 117, 62); hymn, Ecce iam lucis; canticle antiphon and collect, MD 464-5*

Prime to None: All as for Sunday in the psalter, with collect MD 464-5*

Vespers: All as in the psalter; Magnificat antiphon, MD 465*

Monday 10 July - Class IV [EF: Seven Holy Brothers and SS Rufina and Secunda]

Collect, MD 464-5*
*I Vespers of St Benedict (if feast is Class I)

Tuesday 11 July – (Translation of the Relics of) St Benedict [OF: St Benedict; EF: Commemoration of Pius I]

Matins: (Three nocturns), Invitatory antiphon, hymn, antiphons etc for the feast with psalms of a confessor not a bishop

Lauds: Antiphons and other texts of the feast, MD [185] ff; festal psalms

Prime: Antiphon 1 of Lauds

Terce to None: Antiphons from Lauds, chapter etc of the feast

Vespers of St Benedict

Wednesday 12 July – Class IV, St John Gualbert, memorial

Collect, MD 464-5*; for the commemoration, MD [193]

Thursday 13 July  Class IV

Collect, MD 464-5*

Friday 14 July – St Bonaventure, Bishop, Confessor and Doctor, Class III

Matins: Invitatory antiphon and hymn from Common of a Confessor bishop; antiphons and psalms of the day; one reading of the feast; chapter of a confessor bishop

Lauds to Vespers: MD [193] ff: Antiphons and psalms of the day, other texts from common of a confessor bishop.  At Vespers, Magnificat antiphon for a doctor; collect MD [194-5]

Prime: Antiphon 1 of Lauds from the Common

Terce to None: collect MD [193-4]

Saturday 15 July – Saturday of Our Lady [EF: St Henry, Patron Saint of Benedictine Oblates]

Matins: As for Office of Our Lady with reading for Saturday 3 in July

Lauds to None: Office of Our Lady, MD (129) ff

I Vespers of the Sixth Sunday after Pentecost, MD 446-7*


Brush up your rubrics: Vespers for feasts and seasons

Image result for vespers

Yesterday in this refresher series on the rubrics I talked mainly about Vespers on ordinary days.  But I thought I'd finish up the series (unless anyone has any requests for particular topics I haven't yet covered) with the issue of variations of Vespers during particular seasons and for feasts.

Fixed and variable elements of Vespers


As I noted yesterday, pretty much all of the elements of Vespers can change on feasts, as the table below illustrates.


 VESPERS
 Fixed vs variable

Opening prayers
fixed (except for Alleluia, replaced during Septuagesima and Lent)

Antiphons
and psalms 

variable 
Chapter
variable

Short Responsory
variable

Hymn
variable

Versicle
variable

Antiphon for the Magnificat

variable
Magnificat
fixed

Antiphon for the Magnificat

variable
Closing prayers, including collect

 fixed
Collect
variable

Accordingly, you need to read the instructions in the Diurnal (or an Ordo) to know which texts to change.  This post provides some summary information on how the Office can change, so you have some idea what to expect.

Feasts 


On Class III, II or I feasts or days, the texts can come from the Proper of Seasons, Proper of Saints or the 'Commons of Saints'.

The basic principle is that depending on the level of the feast, the normal weekday texts will be pushed out by those for the feast.

If there isn't a special set of texts just for that feast, then you generally use some or all of the 'Commons' of the relevant type of saint (martyr, confessor, etc) instead.

The normal rule (though there are some exceptions) is that if a feast has its own antiphons, the psalms will be of the feast, not the day.

On feasts of saints, the Diurnal (and/or an Ordo) normally tells you where to find the texts you need.  The table below, though, summarises the main impacts.


LEVEL OF FEAST

EFFECT ON VESPERS
Memorial

none
Class III without
proper antiphons

Psalms and antiphons of the day; 

chapter, responsory, hymn etc from the Common
Class III with proper antiphons

Psalms of Sunday or the Common; antiphons of the feast; chapter etc for the feast (from the proper of the feast or the Common)
Class II
All for the feast (or from the Common of Saints or season), including psalms of feast, Sunday or Common

Class I
All for the feast (or from the Common of saints or season) with I Vespers the night before


Seasons


During some times of the year such as Advent and Lent, the psalms of the day of the week continue to be used, but all of the other elements have different texts, found in the Proper of Seasons.

The texts you have to use can come from several different places and the Office becomes quite complex to manage.

The key thing to keep in mind at these special times of the year is that the texts can be 'of the season' (for example the hymn, chapter, responsory and versicle), 'of the week(s) of the season' (antiphons during Advent for example), of the day of the season (canticle antiphons for example), and of the date.

Sundays in the major seasons are effectively like feasts of saints, with a complete set of texts for the particular Sunday.  Which texts are used on weekdays though, varies with the season, as the table below summarises for the first four seasons of the liturgical year:


 VESPERS
Advent
up to Dec 16
Advent
Dec 17-23
Nativitytide (Jan 2-5)

Epiphanytide
(Jan 7-12)
Opening prayers
Fixed
Fixed
Fixed

Fixed
Antiphons
Of the Advent week
Of the day (MD 39*)

As throughout the year in the psalter

As throughout the year in the psalter

Psalms
Fixed (ie of the day of the week in the psalter)

Fixed
Fixed
Fixed
Chapter, short responsory, hymn and versicle
Of Advent 
(MD  15*)

Of Advent
Of Nativitytide
( MD 123*)
Of Epiphanytide
 (MD 137*)

Antiphon for the Magnificat
Of the day
Of the date (O antiphons)
Of Nativitytide

Of the number of the day counting from Jan 6 (MD 139*)
Magnificat
Fixed
Fixed
Fixed

Fixed
Closing prayers
Fixed
Fixed

Fixed
Fixed
Collect
Of the (previous) Sunday
Of the Sunday
Of the Sunday
Before and after the Sunday collects

(PS: Do let me know if you find this table helpful, and would like to compile a similar one for the other seasons of the liturgical year).

Feasts of saints

On Class III, II or I feasts or days, the texts can come from the Proper of Seasons, Proper of Saints or the 'Commons of Saints'.

The basic principle is that depending on the level of the feast, the normal weekday texts will be pushed out by those for the feast.

If there isn't a special set of texts just for that feast, then you generally use some or all of the 'Commons' of the relevant type of saint (martyr, confessor, etc) instead.

The normal rule (though there are some exceptions) is that if a feast has its own antiphons, the psalms will be of the feast, not the day.

On feasts of saints, the Diurnal (and/or an Ordo) normally tells you where to find the texts you need.  The table below, though, summarises the main impacts.


LEVEL OF FEAST

EFFECT ON VESPERS
Memorial

none
Class III without
proper antiphons

Psalms and antiphons of the day; 
 chapter, responsory, hymn etc from the Common
Class III with proper antiphons

Psalms of Sunday or the Common; antiphons of the feast; chapter etc for the feast (from the proper of the feast or the Common)
Class II
All for the feast (or from the Common of Saints or season), including psalms of feast, Sunday or Common

Class I
All for the feast (or from the Common of saints or season) with I Vespers the night before