1960 Breviarium Romanum General Norms
CHAPTER I : GENERAL NORMS 138-141
CHAPTER II : THE TIME FOR SAYING THE CANONICAL HOURS 142-147
CHAPTER III : THE CALENDAR TO BE FOLLOWED IN THE RECITATION OF THE DIVINE OFFICE 148-157
CHAPTER IV : THE ARRANGEMENT OF THE DIVINE OFFICE 158-177
A) The arrangement of the Divine Office in general
B) The Sunday Office
C) The festive Office
D) The semifestive Office
E) The ordinary Office
F) The ferial Office
G) Certain peculiarities in the arrangement of the Divine Office
CHAPTER V : THE VARIOUS PARTS OF THE OFFICE 178-260
A) The beginning and the end of the Hours
B) The conclusion of the Office
C) The invitatory
D) Hymns
E) Antiphons
F) Psalms and canticles
G) The Athanasian creed
H) Verses
I) The antiphons and blessings before the lessons
L) Lessons at Matins
M) The responsories after the lessons of Matins
N) The hymn Te Deum
O) The little chapters and the short lesson at Prime
P) The short responsories of the little Hours
R) Commemorations
S) The preces
CHAPTER VI : WHEN TO MAKE THE SIGN OF THE CROSS, STAND, KNEEL AND SIT IN THE RECITATION OF THE DIVINE OFFICE 261-268
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CHAPTER I GENERAL NORMS
138. The canonical Hours of the Roman Breviary are: Matins, Lauds, Prime, Terce, Sext, None, Vespers and Compline. Of these, Matins, Lauds and Vespers are called major Hours; Prime, Terce, Sext, None and Compline are called minor Hours or little Hours. For the most part, however, Compline is considered separately by the rubrics.
139. The obligation of saying the Divine Office extends to all the canonical Hours of the daily cursus.
140. The Divine Office is recited either in choir or in common or by one alone (a solo). It is said in choir if it is recited by a community which has the obligation of choir under ecclesiastical laws; in common, if it is recited by a community which does not have the choir obligation.
141. The following rules hold both for the recitation of the Divine Office in choir or in common (even if it is done by two or three persons only) and for the recitation by one alone, unless it is expressly mentioned that a rule applies to only one kind of recitation.
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CHAPTER II THE TIME FOR SAYING THE CANONICAL HOURS
142. By their very makeup the canonical Hours of the Divine Office are ordained to the sanctification of the various hours of the natural day. Hence it is best, both for the real sanctification of the day and for the spiritually fruitful recitation of the Hours themselves, that each canonical Hour be recited at the time which most nearly approaches its own true time.
143. That the obligation of reciting the Divine Office may be satisfied, however, it is sufficient that all the canonical Hours be said within the space of the twenty four hours of the day.
144. For a good reason, Matins may be anticipated in the afternoon or evening hours of the preceding day, but not before two o'clock in the afternoon.
145. Since Lauds are a morning prayer, they are said in the early morning in choir and in common; and this rule may fittingly be observed also in the recitation by one alone.
146. Even in Lent and Passiontide, Vespers are said in the hours after noon in choir and in common; and this rule may fittingly be observed also in the recitation by one alone.
147. For all those who are bound to the recitation of the Divine Office and especially for those living in religious communities, it is very appropriate that Compline be said as the last prayer at the end of the day, even if for some good reason Matins of the following day have already been anticipated. In this case the Pater noster, otherwise said after the verse Adiutorium nostrum, is omitted, and in its place, in choir and in common, there is an examination of conscience lasting a reasonable length of time. Then the Confiteor and the rest are said in the usual way. This practice may fittingly be observed also in the recitation by one alone.
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CHAPTER III THE CALENDAR TO BE FOLLOWED IN THE RECITATION OF THE DIVINE OFFICE
148. The Divine Office is to be recited according to a "proper" calendar or, if one is lacking, according to the calendar of the universal Church, as indicated in the following sections.
149. Beneficiaries must follow the calendar of their church (No. 53 b).
150. The diocesan clergy must follow the calendar of the church or oratory to which they are permanently assigned (No. 53 fo); or, if they are not permanently assigned to any church or oratory or if they are living outside of their diocese for a long time, they must follow the calendar of their diocese with the feasts of their place of residence added (No. 44), or the calendar of the place in which they are staying.
151. Religious of either sex bound to choir shall observe the calendar of their house (No. 56 b); or, when they take part in choir in another house of their Order, the calendar of the house in which they are staying.
152. Religious having a proper calendar but not bound to choir shall observe the calendar of their house (No. 56 b); or, if they recite the Office in common in another house of their Congregation or Institute, the calendar of the house in which they are staying.
153. Religious who have no proper calendar shall observe the calendar of their church (No. 53 b), adding the proper and indult feasts (No. 46).
154. In diocesan seminaries and diocesan colleges of clerics, in charge of religious, for the recitation of the Divine Office in common, whether by the clerics or by the religious saying the Office in common together with the clerics, the calendar of the place is to be observed (No. 53 a) with the feasts of the seminary or college church added (No. 45). Permission is given also to add the titular feast and the feast of the holy founder of the religious to whom the administration of the seminary has been entrusted.
155. In inter-diocesan, regional, national and international seminaries and colleges of clerics, for the recitation of the Divine Office in common, the calendar of the universal Church is to be used, with the following added: feasts of a principal patron of the nation, of the region or province, whether ecclesiastical or civil, of the diocese, of the town or city; the anniversary of the dedication of the cathedral church of the diocese; other feasts actually kept as holidays, if there are any; and the feasts of the seminary or college church (No. 45). But if the administration of a seminary of this kind has been entrusted to religious, the calendar of the universal Church is to be used also by the religious who recite the Office in common together with the clerics. Permission is given, however, to add the titular feast of the Order or Congregation and the feast of the holy founder of the religious to whom the administration of the seminary has been entrusted.
156. In inter-provincial, national and international colleges and houses of religious, for the recitation of the Divine Office in choir or in common, the proper calendar of the whole Order or Congregation is to be used (No. 55), with the addition only of the feasts of their own church (No. 45) and of those specified in No. 57.
157. Any diocesan cleric, however, or any religious of either sex, obliged under any title to recite the Divine Office, who participates in the Office in choir or in common according to another calendar or rite than his own, is thereby satisfying his obligation as far as this part of the Office is concerned. Likewise, when anyone participates in votive Vespers of any external solemnity, he is satisfying his obligation as to this part of the Office, as long as the aforesaid Vespers have been celebrated in their entirety and according to the rubrics.
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CHAPTER IV THE ARRANGEMENT OF THE DIVINE OFFICE
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A) The arrangement of the Divine Office in general
158. The extension of the Divine Office for the different liturgical days is described above, in Nos. 15, 27, 34 and 37.;
159. How to recite the Divine Office and how to choose the individual parts of the Hours, according to the different liturgical days, will be described below in Nos. 165-177.
160. The plan for saying the individual Hours is set forth in the Ordinary of the Divine Office.
161. The following have Matins with three nocturns, that is, Matins of nine psalms with nine lessons:
a) feasts of the 1st and 2nd class;
b) ferias of the Sacred Triduum;
c) the octave day of Christmas;
d) the Commemoration of All the Faithful Departed.
162. The following have Matins with a single nocturn of nine psalms and three lessons:
a) All Sundays except Easter and Pentecost;
b) all ferias except the ferias of the Sacred Triduum;
c) all vigils;
d) feasts of the 3rd class;
e) days within the octave of Christmas;
f) the Saturday Office of the Blessed Virgin Mary.
163. Easter and Pentecost Sundays and the days within their octaves have Matins with a single nocturn of three psalms and three lessons
164. Feasts which do not have first vespers and for any reason aquire them according to the rubrics, take everything from the 2nd Vespers except for those elements that may happen to be given as proper for 1st Vespers.
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B) The Sunday Office
165. The Sunday Office belongs to Sundays on which no feast occurs which takes precedence over the Sunday itself. The following, however, have a special arrangement of thew Office:
a) Easter and Pentecost Sundays;
b) the Sunday within the Octave of Christmas
166. The order of the Sunday Office is as follows:
a) At 1st Vespers: all as in the Ordinary and the Psalter, for the preceding Saturday, except those things which are assigned as proper.
b) Compline following 1st Vespers: of the Saturday.
c) At Matins: invitatory and hymn as in the Ordinary or the Psalter; antiphons, psalms and verse of the single nocturn as in the Psalter for Sunday; absolution Exaudi, blessings Ille nos, Divinum auxilium, Per evangelica dicta; first and second lessons, with their responsories, from the occurring Scripture (No. 220 a); third lesson from the homily on the gospel of the day (No. 220 b); hymn Te Deum, which is omitted on the Sundays of Advent and from Septuagesima Sunday to the 2nd Sunday of the Passion, in which case a third responsory is said.
d) At Lauds: antiphons, unless proper ones are assigned, from the Psalter; psalms from the Psalter for Sunday, from the 1st or 2nd scheme according to the different seasons (No. 197); little chapter, hymn and verse as in the Ordinary or the Psalter or the Proper of the Season; the rest as in the Proper of the Season.
e) At Prime: antiphon, unless there is a proper one, and psalms from the Psalter for Sunday; little chapter and remainder as in the Ordinary; short lesson of the Season.
f) At Terce, Sext and None: all as in the Ordinary and the Psalter, except those things which are assigned as proper.
g) At 2nd Vespers: all as in the Ordinary and the Psalter, except those things which are assigned as proper.
h) Compline: of the Sunday.
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C) The festive Office
167. The festive Office belongs to feasts of the 1st class. Its order is as follows:
a) At 1st Vespers: all from the Proper or the Common.
b) Compline following 1st Vespers: of Sunday.
c) At Matins: all from the Proper or the Common; and the hymn Te Deum is said.
d) At Lauds: all from the Proper or the Common, with psalms of Sunday, first scheme.
e) At Prime: first antiphon from Lauds; psalms 53, 118.1 and 118.2; little chapter and remainder as in the Ordinary; short lesson of the Season.
f) At Terce, Sext and None: second, third and fifth antiphons, respectively, from Lauds; psalms of Sunday; the rest from the Proper or the Common.
g) At 2nd Vespers: all from the Proper or the Common.
h) Compline: of Sunday
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D) The semifestive Office
168. The semifestive Office belongs to feasts of the 2nd class. Its order is as follows:
a) At Matins, Lauds and Vespers: all as in the festive Office.
b) At Prime: antiphon and psalms from the Psalter, of the current weekday; little chapter and remainder as in the Ordinary; short lesson of the Season.
c) At Terce, Sext and None: antiphon and psalms from the Psalter for the current weekday; the rest from the feast, as in the Proper or the Common.
d) Compline: of Sunday.
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E) The ordinary Office
169. The ordinary Office belongs to feasts of the 3rd class and to the Saturday Office of the Blessed Virgin Mary. Its order is as follows:
a) At Matins invitatory and Hymn from the Proper of the Common; antiphons, psalms and verse of the single nocturn from the Psalter for the current weekday, unless they are assigned as proper of from the common (No. 177); first and second lessons with their responsories from the Scripture as indicated in No 221 a; third lesson of the feast (No 221 b) and the hymn Te Deum is said
b) at Lauds and at Vespers: antiphons and psalms as in the Psalter for the current weekday, unless they are assigned as proper or from the Common (No. 177); the rest as in the Proper or the Common.
c) At Prime: antiphon and psalms from the Psalter for the current weekday; little chapter and remainder as in the Ordinary; short lesson of the Season.
d) At Terce, Sext and None: antiphons and psalms as in the Psalter for the current weekday; the rest from the feast, as in the Proper or the Common.
e) Compline: of the current weekday.
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F) The ferial Office
170. The ferial Office belongs to all ferias and vigils except:
a) the Sacred Triduum;
b) the vigil of Christmas.
171. The order of the ferial Office is as follows:
a) At Matins: invitatory and hymn from the Psalter or the Ordinary, according to the different occasions; antiphons, psalms and verse of the single nocturn from the Psalter, of the current weekday; on If rids, three lessons from the occurring Scripture or from the homily on the gospel of the day with their responsories; on vigils, three proper lessons of the homily with responsories of the current feria. The hymn Te Deum is said only on the ferias of Christmastide and Eastertide; in other seasons a third responsory is said.
b) At Lauds and at Vespers: all as in the Psalter, of the current weekday, and in the Ordinary, according to the different seasons, except for those things which are assigned as proper. On ferias the proper collect is taken, if the feria has one, otherwise the collect of the preceding Sunday, unless some other is assigned; on vigils the proper collect is said.
c) At Prime: antiphon, unless a proper one is assigned, and psalms from the Psalter, of the current weekday; little chapter and remainder as in the Ordinary; short lesson of the Season.
d) At Terce, Sext and None: antiphon, unless a proper one is assigned, and psalms from the Psalter, of the current weekday; little chapter and remainder as in the Ordinary, according to the different seasons; collect as at Lauds.
e) Compline: of the current weekday.
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G) Certain peculiarities in the arrangement of the Divine Office
172. On Easter and Pentecost Sundays and on the days within their octaves, at the little Hours, the Sunday psalms are said, but at Prime as on feasts, namely psalms 53, 118.1 and 118.2.
173. In the Sacred Triduum, on the vigil of Christmas and in Offices of the dead, the Office is arranged according to special rubrics which are found in their respective places in the Breviary.
174. On 2nd class feasts of the Lord which occur on Septuagesima, Sexagesima or Quinquagesima Sunday, the antiphons at the little Hours are taken from Lauds, as in the festive Office, with the psalms of the Sunday retained at Prime, however, namely psalms 117, 118-1 and 118-2.
175. On the days within the octave of Christmas which are free g from feasts of Saints, the order of the Office is as follows:
a) Matins has nine psalms with three lessons. The invitatory, the hymn, the antiphons and the psalms are said as on the feast of Christmas; the verse, as in the third nocturn of the feast; and three lessons from the occurring Scripture f with their responsories as indicated s for the individual days.
b) At Lauds: all as on the feast of Christmas.
c) At the little Hours the antiphons and psalms of the current day are said, as in the Psalter; the rest is as on the feast of Christmas.
d) At Vespers, except on December 31, the antiphons and the psalms are taken from 2nd Vespers of Christmas day; the little chapter and following parts, however, are of the octave, as on the feast, unless the Office is to be of the following Sunday or of the following 1st class feast.
e) Compline: of Sunday.
176. On the Sunday within the octave of Christmas, the order of the Office is the same as on the other days within the Octave (No.175), the elements that are proper being retained. With regard to the lessons of Matins, however, the following directions are to be observed:
a) if the Sunday falls on December 26, 27 or 28, the first and second lessons with their responsories are taken from the first nocturn of Christmas dav, after the manner indicated in No. 221; but the third is taken from the homily on the gospel of the day (No. 220 b);
b) if it falls on any of the other days, the first and second lessons of the occurring Scripture are said, and the third is of the homily on the gospel of the day, as in the Sunday Office (No. 220).
177. On feasts of the 3rd class, both universal and particular, which at certain Hours have either proper antiphons and psalms from the Common, or proper antiphons and psalms specially assigned, the special rubrics given in the respective places in the Breviary will be observed.
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CHAPTER V THE VARIOUS PARTS OF THE OFFICE
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A) The beginning and the end of the Hours
178. Whether in choir or in common or in the recitation by one alone, the canonical Hours are begun directly as follows:
a) Matins with the verse Domine labia mea aperies;
b) Lauds, the little Hours and Vespers with the verse Deus, in adiutorium meum intende;
c) Compline with the verse Iube, domne (Domine), benedicere.
179. Similarly, whether in choir or in common or in the recitation by one alone, the canonical Hours are ended as follows:
a) Matins (if separated from Lauds), Lauds, Terce, Sext, None and Vespers with the verse Fidelium animae;
b) Prime with the blessing Dominus nos benedicat;
c) Compline with the blessing
180. Triduum and in the Office of the dead, the Hours are begun and ended as indicated in the Breviary. Likewise, Matins of the feast of the Epiphany of our Lord is begun in its own way.
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B) The conclusion of the Office
181. The daily cursus of the Divine Office is concluded after Compline with the antiphon of the Blessed Virgin Mary with its verse and prayer, and with the verse Divinum auxilium, except for the Offices of the Sacred Triduum and of the dead.
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C) The invitatory
182. The invitatory with psalm 94, Venite, exsultemus, is said in the manner described in the Ordinary at the beginning of Matins of every Office except those of the Sacred Triduum and of the feast of the Epiphany of our Lord.
183. An Alleluia is added at the end of the invitatory in Paschaltide, unless it already has one.
184. Which invitatory to take, according to the different liturgical days, is indicated above, where the arrangement of the Office is explained (Nos. 165-177).
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D) Hymns
185. Hymns are said in every Hour, at the place indicated in the Ordinary. They are omitted, however, in Matins of the Epiphany of our Lord, from Matins of Thursday of the Lord's Supper to None of Saturday of Easter week, and in the Office of the dead.
186. At the little Hours and at Compline, the hymns assigned in the Ordinary for those Hours are always said, except on the feast of Pentecost and within its octave, at Terce.
187. Proper hymns assigned to certain Hours are never transferred to another Hour.
188. Each hymn is always said with the conclusion assigned it in the Breviary. There is no change of ending by reason of a feast or a season.
189. A commemorated Office never imposes its own doxology on the ends of hymns of the Office of the day.
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E) Antiphons
190. Antiphons are said at all the Hours before and after the psalms and the canticles, one or more according to the different Offices and Hours, as indicated in the respective places. They are omitted at the little Hours and at Compline, however: in the Sacred Triduum, on Easter Sunday and throughout the octave of Easter, and in the Office of the dead on November 2.
191. The antiphons are always said in full before and after the psalms and the canticles, at all Hours, both major and minor. The asterisk printed after the first words of an antiphon indicates that the intonation is to end at this point.
192. If the proper antiphons assigned to certain Hours cannot be said, they are not transferred, but omitted.
193. The antiphon at the Magnificat in the 1st Vespers of the first Sunday of August, September, October and November is the one found in the Breviary before the first Sunday of each of these months, and corresponds to the book of sacred Scripture to be read on the Sunday.
194. At Vespers of Fridays in Paschaltide, the antiphon at the Magnificat from 2nd Vespers of the preceding Sunday is taken again for the antiphon at the Magnificat.
195. In Paschaltide an Alleluia is added at the end of the antiphons unless they already have one. From Septuagesima to Holy Saturday, on the other hand, any Alleluia that may happen to occur in an antiphon is omitted.
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F) Psalms and canticles
196. The psalms for each of the Hours are taken according to the rules for the order of the Office on the different liturgical days (Nos. 165-177).
197. The Psalter has two schemes of psalms for Matins on Wednesday and for Lauds every day. The second scheme of psalms is used:
a) on Sundays of the seasons of Septuagesima, Lent and Passiontide;
b) on all ferias of the seasons of Advent, Septuagesima, Lent and Passiontide, in the ferial Office of the September Ember Days, and on vigils of the 2nd and 3rd class outside of Paschaltide. On the remaining days the first scheme of psalms is used.
198. When a psalm or a canticle begins with the same words of which the antiphon consists, these words are omitted, and the psalm or canticle is begun with the word before which the antiphon ends, provided an Alleluia is not to be added after the antiphon.
199. A psalm that cannot be said at the Hour to which it is especially assigned is not transferred, but omitted.
200. The canticles Benedictus, Magnificat and Nunc dimittis are said in their places as indicated in the Ordinary.
201. At the end of each psalm and canticle except the canticle Benedicite, the Gloria Patri is said. It is omitted throughout the Sacred Triduum. In the Office of the dead, however, instead of the Gloria Patri the verse Requiem aeternam is said, as indicated in its place.
202. The asterisk in the verses of psalms and canticles marks a pause to be observed in the chant or recitation in choir and in common.
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G) The Athanasian creed
203. The Athanasian creed is said only on the feast of the Most Holy Trinity, after the psalms at Prime, before the antiphon is repeated.
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H) Verses
204. Verses are said at Matins after the repetition of the antiphon of the last psalm of each nocturn. At Lauds and at Vespers, the verse is said after the hymn; at the little Hours and at Compline, after the short responsory.
205. During the Sacred Triduum the verse is said only in each nocturn and at Lauds; at Easter and throughout the Octave, in the single nocturn; in the Office of the dead, at each of the nocturns and at Lauds and Vespers, as indicated in their places.
206. In Paschaltide an Alleluia is added to the verses unless they already have one. Excepted from this rule are the verses printed in the Ordinary without an Alleluia.
207. Which verse to take for the different Offices and Hours is indicated above in the sections on the arrangement of the Divine Office (NOS 165-167)
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I) The antiphons and blessings before the lessons
208. An absolution and blessing are said at Matins before the lesson of each nocturn, as indicated in the Ordinary. They are omitted in the offices of Sacred Triduum and of the dead.
209. In the Matins of the Saturday Office of the Blessed Virgin Mary the absolution and blessings are proper. Proper blessings are also assigned for the 3rd nocturn of Christmas Matins.
210. Unchangeable proper blessings are given before the short lesson at Prime and the one at Compline.
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L) Lessons at Matins
I The lessons in general
211. At the end of each nocturn three lessons are said. Thus Offices with three nocturns have nine lessons, while those with one nocturn have three.
212. The term "of the occurring Scripture" is used to designate the lessons from sacred Scripture assigned to the first nocturn or to the single nocturn and distributed in an established order throughout the individual days in the Proper of the Season.
213. If any lessons from the occurring Scripture cannot be said on the day assigned, they are omitted, even if they are the beginnings of books. An exception is the beginning of the 1st Epistle to the Corinthians: if the 1st Sunday after Epiphany occurs on January 13, these lessons are read on the preceding Saturday.
214. Commemorated Offices do not have a lesson in the Office of the day.
215. Lessons from the Scripture lire read with the title of the sacred book from which they are taken, unless an express notation to the contrary is made. Similarly, lessons from a sermon or a treatise or a pontifical document are read with the title and the name of the author; and the author's name is prefixed to the lessons from a homily on the gospel of the day.
216. At the end of each lesson is lidded: Tu autem, Domine, miserere nobis, and the response is Deo gratias. This conclusion is omitted in the Offices of the Sacred Triduum and of the dead.
II Lessons in an Office of three nocturns
217. The three lessons of the first nocturn are from the Scripture, and:
a) in a festive and in a semifestive Office, they are either proper or specially assigned or from the Common;
b) in the Offices of the Sacred Triduum, they are proper.
218. The three lessons of the second nocturn are:
a) in a festive and in a semifestive Office, of the life of the Saint, or from a sermon or a treatise assigned to the day, as in the Proper or in the Common; But if only one or two lessons are proper or assigned, the full number of three is made up by lessons taken from the Common.
b) in the Offices of the Sacred Triduum, from the sermon assigned to the day.
219. The three lessons of the third nocturn are:
a) in a festive and in a semifestive Office, of the homily on the gospel of the day;
h) in the Offices of the Sacred Triduum, from the Epistles of St. Paul the Apostle, as in the Proper.
III Lessons in an Office of one nocturn
220. In a Sunday Office, the order of the three lessons is as follows:
a) The first and second lessons of the occurring Scripture are said, as in the Proper. The first lesson from sacred Scripture is that which is now given as first in the Breviary. The second, however, is formed by combining the present second and third lessons into one, the intervening responsory being omitted.
b) The third lesson is the reading of the homily on the gospel of the day. The lesson taken is that which is now given in the Breviary as the first of the third nocturn.
221. In an ordinary Office, the order of the three lessons is as follows:
a) The first and second lessons as are said from the Scripture; and this as is ordinarily the occurring Scripture, unless there are proper or specially assigned lessons. The first lesson from sacred Scripture is that which is now given as first in the Breviary. The second, however, is formed by combining the present second and third lessons into one, the intervening responsory being omitted.
b) The third lesson is of the feast, namely the proper lesson which in the past was commonly called the "abridged" (contracta) lesson. If there is no abridged lesson, the proper lessons formerly of the second nocturn are combined into one. But if the feast lacks proper lessons, the fourth lesson from the Common is taken as the third lesson.
222. In a ferial Office, the order of the three lessons is as follows:
a) If the Office is that of a vigil or of a feria with a homily, the three lessons of the homily on the gospel of the day are said.
b) If the Office is of a feria without a homily, the three lessons of the occurring Scripture are said as they are given in the Breviary.
IV Certain peculiarities concerning the lessons
223. The lessons of the Office of the dead are arranged in their own way, as noted in their place.
224. Throughout the octaves of Easter and Pentecost the three lessons of the homily on the day's gospel are said.
225. With the coming of Septuagesima Sunday, the lessons assigned to the Sundays and ferias after Epiphany for which no place can be found are omitted altogether that year. The same holds for the lessons of the Sundays after Pentecost and of the ferias following those Sundays which are impeded with the coming of the first Sunday of August, and also for the lessons of the months of August, September, October and November which are impeded with the coming of the first Sunday of the following month or the first Sunday of Advent.
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M) The responsories after the lessons of Matins
I The responses in general
226. A responsory is said after each lesson, except after the last when the hymn Te Deum is to be said.
227. The responsories are so connected with the lessons that they are taken on the same plan as the lessons, unless the rubrics expressly provide otherwise.
228. Responsories which cannot be said on their own day are not transferred, but omitted.
229. In Paschaltide an Alleluia is added at the end of each responsory, before the verse, unless there is already one there; but no Alleluia is added after the verse.
230. At the end of the last responsory of each nocturn, after the repetition of the last part of the responsory, the Gloria Patri is said, and then the last part of the responsory is repeated again, unless some other arrangement is indicated at that point. In an Office of Passiontide, however, the Gloria Patri is omitted from the last responsory of each nocturn, and in its place the whole responsory is repeated from the beginning, up to but not including the verse. In the Office of the dead the Requiem aeternam is said instead of the Gloria Patri in the last responsory of each nocturn.
231. Any peculiarities which may occur in the manner of saying the responsories are indicated in their respective places.
II The responsories in Offices of three nocturns
232. The following plan is observed for responsories of three nocturns:
a) in a festive and in a semifestive Office, they are proper or from the Common;
b) in the Offices of the Sacred Triduum, they are proper.
III The responsories in Offices of one nocturn
233. In a Sunday Office, the order of the responsories is as follows:
a) the first is the responsory which is placed after the first lesson;
b) the second is the responsory which was formerly found after the third lesson. At the end of this responsory the Gloria Patri and the repetition of the last part of the responsory are omitted when a third responsory is to be said;
c) when a third responsory is to be said, it is the one which was formerly placed after the third lesson of the homily.
234. In an ordinary Office with lessons from the occurring Scripture, in the order of the responsories is as follows:
a) the first is the responsory which is placed after the first lesson;
b) the second is the responsory which is found after the third lesson.
235. In an ordinary Office with lessons from the Scripture which are proper or specially assigned, the responsories are proper or from the Common, and are said in the same order as above (No. 234).
236. In a ferial Office, whether of a feria or of a vigil, the responsories of the current feria as given in the Proper of the Season are said.
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N) The hymn Te Deum
237. The hymn Te Deum is said at Matins, after the last lesson, in place of a ninth or third responsory:
a) on Low Sunday, on Pentecost Sunday, and in Matins of Easter Sunday, which is recited by those who did not take part in the Easter Vigil;
b) on Sundays of the 2nd class, except Septuagesima, Sexagesima and Quinquagesima;
c) on all feasts;
d) throughout the octaves of Christmas, Easter and Pentecost;
e) in the ferial Office of Christmastide and of Paschaltide;
f) on the vigils of Ascension and Pentecost;
g) in the Saturday Office of the Blessed Virgin Mary.
238. The hymn Te Deum is omitted:
a) in Offices of the Season from the 1st Sunday of Advent to the vigil of Christmas inclusive, and from Septuagesima Sunday to Holy Saturday inclusive;
b) on vigils of the 2nd and 3rd class, except the vigil of the Ascension of our Lord;
c) on all ferias of the season called "throughout the year";
d) in the Office of the dead.
239. When the Hymn Te Deum is omitted a ninth or third responsory is said in its place
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O) The little chapters and the short lesson at Prime
240. A little chapter is said at all the Hours except Matins, after the psalms with their antiphons have been completed; at Compline, however, after the hymn. The little chapter is omitted from Lauds of Thursday of the Lord's Supper to None of Saturday of Easter week, and in the Office of the dead.
241. The little chapter said at Prime is always Regi saeculorum, and at Compline Tu autem in nobis. At the other Hours it is taken from the Ordinary or the Psalter, from the Proper or the Common, according to the different kinds of Offices (Nos. 165-177).
242. The short lesson said at Prime is always of the Season, as in the Ordinary.
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P) The short responsories of the little Hours
243. Short responsories are said at the little Hours and at Compline after the little chapter. They are omitted, however, from Thursday of the Lord's Supper to None of Saturday of Easter week, and in the Office of the dead.
244. At Prime, in the responsory Christe, Fili Dei vivi, the verse Qui sedes is changed in those Offices and seasons for which a proper verse is assigned; but a proper verse of a commemorated feast is never said. The short responsory of Compline is never changed. At Terce, Sext and None the short responsories are taken from the same place as the little chapters.
245. How the short responsories are to be said, whether outside of Paschaltide or in Paschaltide, or in the ferial Office of Passiontide, is indicated in the Ordinary. Outside of Paschaltide, although certain feasts may call for the addition of two Alleluias at the end of the short responsory before the verse at Terce, Sext and None, this does not mean that they are to be added also at Prime and at Compline.
246. A collect is said at the end of each Hour, at the place indicated in the Ordinary, except at Matins when it is recited together with Lauds.
247. Before the collect, in the recitation in choir or in common, Dominus vobiscum and the response Et cum spiritu tuo are said. In the recitation by one alone, and by those who have not been ordained deacons, Domine, exaudi orationem meam and the response Et clamor meus ad te veniat are said, unless they have just been said. Then Oremus is said, and the collect follows. Thus in the recitation by one alone, the Domine, exaudi orationem meam is always said instead of the Dominus vobiscum.
248. At Prime and at Compline the collect is never changed, except in the Office of the Commemoration of All the Faithful Departed and at Prime in the Sacred Triduum. At the other Hours the collect given at Lauds is taken; on the ferias of Lent and Passiontide, however, there is a proper collect at Vespers.
249. The collect of the Office of the day is always said with its own conclusion, the rule given at No. 110 a being observed. The collects belonging to commemorations, however, are concluded only after the last one; but the Oremus is said before each collect.
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R) Commemorations
250. Commemorations are made according to the norms given in the general Rubrics Nos 106-114
251. The commemorations are placed after the collect of the office of the day. They consist of the antiphon assigned respectively to the Benedictus or the Magnificat in the Office commemorated. the verse which precedes it, and the collect, the rule given at No. 110 c being observed.
252. To commemorate the Office of a Sunday, of a feria and of the vigil of the Ascension, the antiphon and the verse are taken from the Proper of the Season, the Psalter or the Ordinary, and the collect from the Proper of the Season. To commemorate the octave of Christmas or the Office of Saints, antiphon, verse and collect are taken from the Proper or the Common. Finally, to commemorate a vigil of the 2nd or 3rd class, the antiphon and the verse are taken from the Psalter, and the collect from the Proper.
253. In the making of commemorations the following points should be noted:
a) the same antiphon must never be repeated twice in the same Hour;
b) the antiphon and the verse in the same commemoration must never consist of the same words.
254. If in Lauds only one commemoration is to be made, and the antiphon and the verse are to be taken from the same Common from ' which they have been taken in the Office of the day, for the commemoration the antiphon and the verse are taken from 1st Vespers.
255. If in Lauds two commemorations are to be made, and the antiphon and the verse are to be taken from the same Common:
a) for the first commemoration the antiphon and the verse are taken from Lauds;
b) for the second, the antiphon and the verse are taken from 1st Vespers.
256. If in Lauds two commemorations are to be made, and the antiphon and the verse are to be taken from the same Common from which they have been taken in the Office of the day:
a) for the first commemoration the antiphon and the verse are taken from 1st Vespers;
b) for the second, the antiphon and the verse are taken from 2nd Vespers.
257. In connection with the provisions of Nos. 253-256, the following points should be noted:
a) if the antiphon is the same in 1st and 2nd Vespers, for the second commemoration the antiphon from Lauds is taken, or, finally, the first antiphon of the third nocturn;
b) the text of the antiphon may be used, in the same Hour, as the verse for the second commemoration to be taken from the same Common;
c) the antiphon Euge, serve bone assigned to Lauds of the Common of a Confessor Bishop, is considered identical with the similar antiphon found at Lauds of the Common of a Confessor not a Bishop.
258. Likewise, if the collect of the feast of which the Office is being said and the collect of the feast being commemorated are the same, the collect for the commemoration is changed to the second one from the same or a similar Common.
259. If proper antiphons and verses cannot be used at a certain Hour for a commemoration, they are not transferred, but omitted.
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S) The preces
260. The preces or prayers are said only in Offices of the Season, and then only:
a) at Lauds and Vespers of Wednesdays and Fridays of Advent, Lent and Passiontide;
b) at Lauds and Vespers of Ember Wednesday and Friday in September;
c) at Lauds of Ember Saturdays except the Saturday within the octave of Pentecost.
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CHAPTER VI WHEN TO MAKE THE SIGN OF THE CROSS, STAND, KNEEL AND SIT IN THE RECITATION OF THE DIVINE OFFICE
261. What is said here about the sign of the cross and the position of the body in the recitation of the Divine Office holds for the recitation in choir or in common. It is fitting, however, that those who recite the Divine Office alone conform to what is said about the sign of the cross.
262. The special rules for the hebdomadary and the chanters are found in the books of ceremonies. Therefore only those things which concern the "choir members" in £ general are indicated here.
263. All make the sign of the cross from the forehead to the breast and from the left shoulder to the right:
a) at the beginning of all the Hours, when the Deus, in adiutorium is said;
b) at the verse Adiutorium nostrum;
c) at the absolution Indulgentiam after the Confiteor at Compline;
d) at the beginning of the canticles Benedictus, Magnificat and Nunc dimittis;
e) at the blessing at the end of Prime and of Compline;
f) at the verse Divinum auxilium at the end of the Divine Office.
264. They make the sign of the cross on their mouth at the beginning of Matins, at the words Domine, labia mea aperies.
265. They make the sign of the cross on their breast at the words Converte nos at Compline.
266. All stand:
a) at the beginning of each Hour, until the first verse of the first psalm has been begun;
b) while the hymns and the gospel canticles are said;
c) at Matins also at the invitatory with its psalm and from the end of the last antiphon of each nocturn until the first blessing before the lessons, inclusive; and while the text of the gospel is read before the homily;
d) at Lauds and at Vespers also from the repetition of the antiphon after the last psalm to the end, unless they are to kneel at the preces or at the collect, according to the rubrics;
e) at Prime, from the repetition of the antiphon to the end, except at the reading of the Martyrology, unless they are to kneel at the collects;
f) at Terce, Sext and None, from the repetition of the antiphon to the end, unless they are to kneel at the collect;
g) at Compline, from the repetition of the antiphon after the psalms to the end, unless they are to kneel at the collect;
h) at the intonation of the antiphons in sung Matins, Lands and Vespers, according to custom;
i) at the final antiphon of the Blessed Virgin Mary, after Compline, on Saturday and Sunday, even if the Office is not of the Sunday, and throughout Paschaltide.
267. All kneel:
a) at the words Venite, adoremus et procidamus, etc. in the psalm Venite, exsultemus at the beginning of Matins;
b) at the verse Te ergo quaesumus in the hymn Te Deum;
c) at the preces when they are to be said;
d) in the ferial Office of Advent, Lent and Passiontide and also of the Ember Days in September, and of vigils of the 2nd and 3rd class, except the vigil of the Ascension, in all Hours at the collect and any commemorations that may follow; the hebdomadary, however, stands;
e) at the final antiphon of the Blessed Virgin Mary, after Compline, except on Saturday and Sunday and throughout Paschaltide; the hebdomadary stands, however, while he says the prayer;
f) at certain other special times, noted in their respective places.
268. All sit:
a) at every Hour, when the first verse of the first psalm has been begun, until the antiphon of the last psalm has been repeated;
b) at the lessons with their responsories at Matins, except while the text of the gospel is being read before the homily;
c) while the Martyrology is being read at Prime, unless another posture is prescribed.