Liturgy

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-c ist·e r c ia ns o f t he s t r ict o bs e rv a nc e

VOL. 4 N0.2 JULY 1970

L I T U R G Y Vol ume 4, Number 2 I July 1970

EDITOR'S PAGE 1

LITURGY COMMISSION PROJ ECT FOR FUNERALS 3

PROPOSAL OF THE LITURGY COMMISSION: SUFFRAGES FOR THE DEPARTED 35

LITURGY COMMISSION PROJ ECT FOR RITES OF MONASTIC INITIATION 39

QUESTIONNAI RE ON TWO PROJECTS OF THE LITU RGY COMMISSION 63

NEW MELLERAY: OUR LITURGY COMMITTEE 65New Mel l eray Liturgy Corrmittee

THE MISSAL PREFACES :A NOTE 67Dom Antoi ne DUMAS, O.S.B .

THREE PERMANENT ASPECTS OF THE DIVINE OFFICE 69Chri sti ane BECKER

THE 11 FOUR 11 MASSES OF CHRISTMAS 73Ni vard RONDEAU

THE CHRISTMAS OFFICE 1968 77Group 11 Cl ai rval 11

PSALM 46 (Hebrew 47) 85Benedi ct CLEVENGER

NEW TESTAMENT ANTIPHONS FOR THE PSALMS 87Jean Eudes DAVID

LI'I'lJR'.iY Bulletin serves to share with others whatever thoughts and ex periences may contribute tc:Mards the develq;:rnent of a living liturgy for today.Manuscripts should be

forwarded to: Fr. ChcysogonusGethsanani AbbeyTrappist,Kentucky 40073 {U.S.A.)

.Material for the next October/Novanber issue should be received by early October at the latest.

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EDITOR 'S PAGE

The current i ssue of Liturgy has arri ved at many poi nts of desti na tion speeded on i ts way by ai r-mai l stamps. In the present i nstance, this extravagance i s al most necessary, for our July i ssue contai ns materi al of rather immedi ate i nterest . The Order 's Li turgy Commi ssion is to hol d i ts next swarm on September 2, i n our monastery of Ros Crea, County Ti pperary. The agenda i s crowded wi th a number of projects i n thei r fi nal stages of preparati on. Among these are, i n parti cul ar, two projects descri bed i n de tai l i n the fol l owi ng pages: a project for funeral s, and another deal i ng wi th the vari ous stages i n our i ni ti ati on i nto monasti c l i fe, from the entry i nto the novi ti ate unti l the final , perpetual and solemn professi on.A questi onnai re forms the pendant to these projects. The repl i es gi ven wi l l pl ay a deci sive rol e i n the final shapi ng u p of the materi al to bepresented to the Holy See. In vi ew of the proxi mi ty of the Ros Crea meeti ng, August 1 5 has been set as the dead-l i ne for the return of the ques ti onnai res, whi ch l eaves l ittl e time for study and di scussi on by l ocall i turgy commi ttees or even by enti re communi ti es. Much of the materi al wi l l al ready be fami l i ar to those who have read the Mi nutes of the l ast Li turgy Commi ssion meeti ng at Vi acel i , 1 969. But since that time, a certai n evol uti on has taken pl ace, and part of the materi al to be studi ed i s q ui te new .

It woul d be di fficul t to over-emphasiz e the importance of our communi ties at l arge i n the shapi ng up of such projects. Inevi tably, any projectwi l l bear the stamp of the person immedi ately responsi bl e for i ts prepara tion. But i t is no l ess true that each member of the Order 's Li turgy Com mission i s aware that his work is not simply of a pri vate nature, but that he i s articul ati ng the needs and desi res of the Order as a whol e. It i s essenti al , then, that l i nes of communi cati on be kept open; and absol utely essenti al that each communi ty exerci se i ts responsi bi l i ty by parti ci pati ng acti vel y i n the shapi ng up of projects such as the ones under di scussi on.

What our i nternati onal Li turgy Commi ssi on i s to the Order at l arge, the vari ous l ocal l i turgy committees or commissi ons are to thei r respecti ve communi ti es. Here, agai n, l i nes of communi cation have to be kept open and

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in operati on. The Statutes of the Li turgy Commi ttee for the brethren of New Mel l eray, pri nted on pp .65-66, can wel l serve as a model for many of our communi ties.

It's di ffi cul t to arrange i n any kind of systemati c order the several other arti cles and studies whi ch make up the present issue . A one-page ex tract from a l etter by Dom Antoi ne DUMAS, O.S.B. , head of the Consi l ium grou p whi ch prepared the 75 prefaces of the new Roman Mi ssal , ri ngs the death- knel l of our present proper prefaces of St. Benedi ct and St. Bernard. Si ster Chri sti ane BECKER, O.C.S.O., appears in our Engl ish publ icati on for thefi rst ti me; but you wi l l have frequent contact wi th her through these pages i n the future . She is one of the Order 's best mi nds for 11 specul ati ve theol o gy of the l i turgy"; but this she compl ements and redeems wi th a marvel ouspastoral and practi cal sense, whi ch makes her a God-send for the several l i tur gy commi ssi ons and worki ng-grou ps of whi ch she i s a member . Fr. Ni vard RON DEAU i s al ready well known to readers of former i ssues of Li t urgy .,

Hi s pro posal s regardi ng the 11 four11 Chri stmas Masses are bound to fall on many sym patheti c ears, and I foresee concrete acti on bei ng taken i n thi s regard i nthe near future . 11 Group Cl ai rval 11 identi fies a worki ng-grou p of cantorsfrom Orval and Cl ai refontai ne . Thei r col l aborati on has been extremely frui t ful , and can be taken as a model for i nter-monastery and i ntra-monasteryl i turgi cal acti vi ty.Thei r Chri stmas Office of 1968 is simpl y one of the many impressi ve fruits of thei r mutual col l aborati on. Psalm 46 was sent to me a few days ago by Fr. Benedi ct CLEVENGER, gui tarist and trumpeter ofAva fame. Father is acti ve i n the Cantors• Workshops organized for the past several years i n our U.S. region; and, i n his own monastery, he combi nes the duties of cantor wi th those of father-master of the novi ces. The spl endi d arti cle by Fr. Jean Eudes DAVID of Bri cquebec i s both a proof of hi s sol id

.w. ork to date, and a pl edge of equal ly excell ent thi ngs to come . He is 11ye compl eat l i turgi st", havi ng been trai ned i n Scripture studi es at Rome, aswel l as havi ng a remarkabl e charism as cantor and poet . Father i s

general ly regarded as one of the most important members of the French hi erarchy 's panel of l iturgi sts; and the arti cl e here presented under hi s name can be taken as i ndi cati ve of the hi gh qual i ty of hi s work. Assembl i ng and typi ng the present issue of Li turgy has been an enri chi ng experi ence . I trust that many readers wi l l share i n my experi ence.

Chrysogonus WADDELLGethsemani Abbey

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I.Structure of funeral s

LITURGY COMMISSION PROJ ECT FOR FUNERALS

The Ranan Ritual provides three types of funerals, according to whether or not there is a station at the dlurch; and, in the event that there is no such station, according to whether the principal liturgical action takes place at the hone of the deceased or at the cemetery.According to our own tradition, we can envisage as our nor mal type the follaving arrangerrent:

- The first manents after death (initial prayers, washing of thebcx:ly , procession to church);- The funeral wake beside the body (this includes the funeral Mass);

- The final salutation and carm:mdation;- The procession to the canetei:y;- The burial and final prayers.Sane modifications might have to be made at tiroos: perhaps the

wake could not be held in dlurch; or the body would be

brought, not fran the infinnary, but fran the hospita1 or someplace outside the monastery; or perhaps the procession to the canetery could not be held, etc.

II.I ortance of the procession to the canetery.

A canparative study of the various rites makes it possible to recognize in this procession a fundarrental element of the funeral liturgy, an element which gives to the ensemble its particular signification.The procession syrrbolizes the "passage" fran this world to the Father, the final "Pascha" of the departed in the canpany of Christ.OJr own Cistercian tradition (a tradition, however, which is not proper to us),had us sing during this procession Psalms 113 and 117,whose paschal character is manifest.

In tcM.ns, unfortunately, this procession can no longer be

carried out in the way it should deserve; but our own

8situation is different, and there is no reason why this funeral procession should not fm:rn the hinge between the preceding rites which make up the funeral wake (closed by the final salutation, which is the new fonn of the traditional 'absolution')

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and the burial in the caretery, which symbolizes the New Jerusalan.See, for instance, the anti:Eflon for Psalm 117:

Open to me the gates of justice;Iwill enter than and give thanks to the lord. This gate is the lord's;the just shall enter it.

I• .Among the e l an e n ts wh i ch make u p t h e fune r al w ak e :a. In general, everything which precedes the renoval of the body

is of a "private" or danestic nature.In particular, the washing of the body is no longer celebrated liturgically in the presence of the Ccmrunity. What the new Ranan Ritual provides (an an optional basis) for the placing of the body in the bier or for the preparation of the body, has as its parallel in our case, the procession with the body, which we are maintaining alongwith the wake, although the Ritual for the Ibnan Rite leaves the p::>ssibili ty of a choice between the two (nn.26 and 27) : the transfer of the body is the occasion of an initial gathering of the Comrunity -often absent at the narent of the departed's death - whidl thus begins the funeral wake in a more striking marmer .b. The gathering around the body and the transfer to the church are

thusconceived of as a single oontinuous rite.Accordingly, no prayers are said in the infinnary, but only in church.The RaTian Ritual does the contrary, but this corresponds with a different situation, since the transfer of the body takes place just before the fUneral .Mass, and there is often an im pression of a rupture between what takes place at the hane and the welcane in the church (this is true in most tcMn.s, for instance).c. The wake is thought of in more flexible terms than in times past:the recitation of psalms, which is extranely traditional, is recarmended, but not imposed; the text takes account of the fact that there are also small camunities in which it might be difficult to maintain an unbroken vigil every night (in the Middle Ages, the burial followed quickly after the death)• For the camrunity wake, we refer you to the decision of the General

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Chapter (French Compte-rendu, pp.78 and 165).If this wake takes place at evening, for example, there is no reason why certain elements of Co!rpline cannot be integrated with it, so as to form a ooherent whole with this Of fice (cfr. loi-aadre).

IV.Ch o i ce o f texts (Ioonitions, prayers•••)This choice is quite large, and a preliminary clause even

allCMS, under certain conditions, the creation of new ones.In

practice, all the texts proposed by the Ronan Ritual are found in our own project, with the excep tion of certain which do not fit in with our situation (funerals of in fants, of married persons•••).Should an exception be the case, it woold always be

licit to born:M the appropriate texts fran the Ranan Ritual.Other texts have been retained fran our present Ritual, and

are not included in the new Ranan Ritual. In the follo.ving pages, such texts proper to us are indicated by an asterisk *·

The English translations are no nore than on the spot approximationsbased on the Latin texts.Official translations of rrost of the material will eventually be supplied by the ICEL.

V.Bibilioc;rr:aphy.

For French-reading brethren, the follc:Ming brief bibliography will prove helpful:

La Maison-Dieu 44 (1955) and 101 (1970).Concilium 32 (1968) - also avaialable in English translation.Le myst re de la mort et sa ceflebration [=Lex orandi], Paris 1951 - A collection of papers read at the Center of Pastoral Liturgy held in 1949.

Thierry MAERI'ENS and L. HEUSCHEN, Doctrine et pastorale de la mort [Pa roisse et liturgie 28], Bruges 1957.- A collection of articles extract ed fran the magazine Paroisse et liturgie.Page 35 of this last work presents still other bibliographical indica tions, in particular references to the numerous articles (often of a historical nature) of Fr.PHILIPPEAU.To those there listed we add: Ephemerides liturgicae 71 (1957, pp.369-407.

Project for 5

ORDER OF CELEBRATION

SECTICN I.PREPARATICN OF THE OODY AND THE FUNERAL WAKE

1. T h e nnne n t o f d e a t h .If the Ccmnunity or sane of the brethren are by the bedside of

the dying confrere when he actually expires, they reccmne.nd their departed brother to God. They can, on this occasion, sing the resp:>nsory "Subve nite" and say the following prayer:

Tibi, JXtnine, ccmnendanus animam famuli tui N.,ut defunctus saeculo tibi vivat,

et quae, per fragilitatan hurnanae conversationis, peccata cx::mnisit,

tu venia miserioordissimae pietatis absterge.Per Clrristum D:Jninum nostrum.R. Amen.

o I.ord, we crnmend to you your servant N.He has departed fran this

worln, may he rJCM live with you.

His was the human frailty of us all, he was a sinner.

But your love, ·o I.ord, is all-merciful: wash CMay his sins in your forgiveness.

This we ask through Christ our Lord.R. Amen.(This prayer used to be said in the sane place in our former Ritual.NewFarnan Ritual = n.192.)2. At the proper time the body of the deceased is prepared in a fitting manner by the infinnarian.and his assistants.The departed is clothed inhis rronastic habit; his head is covered with the capice.If he is a priest,a stole can be placed on him. The body is plaaed in a bier,which can be carried to the infinnary chapel to wait there until time for the transfer to the church.

3. Transfer to the church.At the time decided by the Abbot,when everything is ready,

the CCimuni ty gathers around the body of the deceased.The Abbot wears a stole of the suitable color.By his side stands the sacristan with holy water, and,if incense is used, the thurifer.The cross and the paschal candle are carried by brethren who take their place at the feet of the departed .A

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suitable chant can be sung, such as the "Subvenite" or any other such resp::msory.

4 . The Abbot sprinkles and -if incense is used -incenses the body. While he is sprinkling it he can say:

Benedioo tibi per aquam sanctam, mem::>riam faciens diei renovationis tuae in aquis vivis Baptismatis, de qoo sancbls Paulus scriµ:Jit : QUicunque baptizati sunus in Christo Iesu, in morte ipsius bapti zati sumus. Si canplantati facti sunus simi.litudini :rrortis eius, simul et resurrectionis erimus.

With this holy water I now bless yoo, calling to mind the day of your new birth in the living waters of baptism.For, as the Apostle wrote,"All of us who have been baptized into Christ Jesus, were baptized into his death.If we have been united with him in a death like his,we shall certainly be united with him in a resurrection like his."

(New teXt)

s. A passage frcm Scripture is then read.The Abbot can introduce it by a suitable i:ronition; for example:2 Mace 12:4J-J6

We are gathered now around our brother;the Scriptures are inviting us to pray for him;for in this way we make manifest our ccmnunion in the lDrd.

Rom 15:53-57We are gathered now around our brother. With the eyes of faith we contlate, beyond this perishable and mortal body, the mystery of life which now begins.

2 Car 5:1,, 6-10We are gathered nav to lead our brother into the vecy church where, as a rronk, he oonsecrated all his life to God .I. et us lift our hearts to the Father's house, where God will one day reunite us all.

Rom 8:28-JO or Eph l:J-10We are gathered now around our brother.I.et us call to mind the greatness of God 's love for him, the greatness of God's love for each of

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us.

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6. After a brief rncmmt of silent prayer, we begin singing Psalm 129 or another psalm, with an appropriate anti:Eilon; or else a responsory or a hymn. The Ccmnunity goes in procession to the

church, follc::Ming the ho ly water bearer, (the thurifer,} the candle bearer and the cross bearer. The body of the deceased can precede the ccmnunity, in which case the seniors are in the front of the procession.

7. Upon arriving at the church, those carrying the bier place it in the middle of choir, the feet of the departed being turned tcMards the altar. The cross bearer and the candle bearer stand at the foot of the bier; the Ablx>t, (thurifer,} and holy water bearer stand at the head; the other breth ren stand gathered on all sides.At the end of the singing, the AbOOt says an invitatory; one of the brethren fonnulates sane suitable intentions, and the Abbot concludes with the follc::Ming prayer:

Cartnendamus tibi, D:mine, animam servi tuipropter quam ad terram tua pietate descenderas:

miserere migranti in tuo naninede hac instabili et tam incerta

sanpitemam illam vitam ac laetitiam in caelestibus praesta, salvator mundi ,

qui vivis et regnas in saecula saeculorum.Ro Amen.

IDrd Jesus, Savior of the world,weloare your servant, whan we entrust to you.

In your name he has left this ever changing, never certain world:

Refuse him not a place in his abiding hareland, for it was out of love for him,that you yourself came da-lI1 to earth• .

Bring him into your joy,and let him gaze upon your face, o ID:rd,

who live and reign forever and ever.R. Amen.

(This prayer was also in our fonner Ritual, but has here been oorrected on the basis of original sources}

Other prayers ad libitwn: see infra, nn.100-105 (cfr.Ranan

Ritual, nn.30, 33, 16-7-169.

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8. The Canrrrunity is then dismissed :Ite et merrores estote fratris nostri ante conspectum IXInini. R.Amen.Let us go in peace,and ever keep before the face of Godthe remembrance of our brother.R. Amen.

The cross is left beside the bier; also the holy water stoop and the paschal candle.sare of the brethren beg"in the prayers of the wake.

9. On Sundays and solemnities, Ash Wednesday, the days of Holy Week and Easter Week, the body is not left in church.It could be brought there, how ever, for the funeral Mass (cfr.n.14).If necessary, the body is rerroved fran dlurch and brought back without special cerarony, unless this is for the funeral, in which case n.12 belCM is followed.

10. If the bOOy has to remain in the infirmary until the funeral, everything takes place as above (nn.3-8), except for the procession.When it canes time for the funeral, the order is that indicated belCM, n.12.

11. If the body of the deceased is brought back fran outside the monastery, the Carnnunity gathers in a suitable place near the gate and then acts in acrordance with nn.3-8, above, or n.12, belCM.

12. If the body of the deceased is not in church before the beginning of the funeral, the Ccmnunity gathers around the body .After a monition, and after the sprinkling (and incensation) of the body, if this has not already been done (cfr.n.4), the Abbot says one of the prayers fran n.7.Then the pro cession is fanned as in n.6.The processional chants take the place of the Mass entrance chant.Upon arriving in the church, those carrying the bier place it in the middle of choir, the feet of the deceased being turned tCMards the altar.The cross, the stoop of holy water, and the candle are placed at the foot of the bier.The celebrant kisses the altar, goes tohis chair, from which he greets the assembly, and the Mass

1Funeral continues as usual.

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13. The wake or vigil.Acoording to the traditional practice of the Church, the

body of the deceased remall1s alone as little as possible.The recitation of the psalms will accanpany the final hours of the physical presence of the departed arrong his brethren.Should they

prefer, hc:Mever, the brethren who keep watch beside the body can say prayers other than the psalms, or else can pray in silence.

14.The entire Carmunity gathers around the deceased at the time speci fied by the Abbot, for a service held in ccrcm:m. This celebration oould be either the traditional Office of the Dead, or else a Bible service. This latter should consist of at least the follaving elements:

- An introduction which includes a series of psalm verses or other verses,or an invitatory,or a µ:>alm or canticle,

all of which could be concluded by a collect;- readings with intercalated meditation chants;- a conclusion which should represent a period of more intense :prayer (either of the litany-type, or the usual kind of prayer), the whole to be concluded by an acclamation, a chant, or a blessing.

'As a general rule, the Masses celebrated in ccmnunity or in the rronastery are for the deceased, except on days when the body cannot be left in church (cfr.n.9).

The funeral Mass can be celebrated every day except on solannities, Sun days in Advent, Lent, and Easter Time, and during the Sacred Triduun.Ifthe funeral Mass is follaved imnediately by the burial, the dismissal rite is anitted, and the last ccmnendation takes place after the prayer after oonmunion.

15. F inal CCl'l1rel1d a t i an a n d s a l u t a t i o n .

Before the deceased brother leaves forever the place where he has lived, the Carmunity greets him one last time, in a more ardent supplication, re-

1Funeral

alizing, havever, that this is no real separation; for we are all of us on the way, travelling, in Christ, t.CMards that gathering together of all believers,.there where Christ is, at the right hand of the Father (Col 3:1) .

The Abbot, in stole and cnvl -unless he keeps the chasuble, so often as the burial takes place .immediately after the Mass -takes his place be side the body.The holy water bearer and -if incense is used -the thu rifer stand beside the Abbot; other brethren take the cross and candle.

16.The Abbot addresses the assanbly in these or similar words:Debitun humani corporis sepeliendi officium fidelium more cx::irrplentes,Deum cui annia vivunt fideliter deprecercur, ut huius fratris nostri corpus,a nobis in infinnitate sepeliendum,in virtute et ordine sanctorum resu8citet,et eius animam sanctis et fidelibus iubeat aggregari. Tribuat ei in iudicio misericordiam,ut, rrorte redernptus, debi:t:is solutus,Patri reoonciliatus, boni Pastoris humeris reportatus., in cx::.rnitatu Regis aeterniperenni gaudio et sanctorum cx:>nsortio perfrui mereatur.

(= Roman Ritual 46)And nCM we are to carry outour Christian duty of burying the dead.With deep faith and trust, let us call upon our Gerl,in whose presence all things live.We ccmnit to earth a body weak and mortal: may Gerl raise up our brother,raise him up in strength and might, and place him in the ranks of saints,and number him am:m.g his flock of the faithful and elect. At the hour of judgment,let mercy be the verdict,so that redeemed from death, and freed fran debt, reconciled with the Father,and brought hane to the flock on the shoulders of the Good SheEflerd, he may drink deep of never failing joy,in the fellowship of all the saints, before the face of the eternal King .

Other examples, infra, n.115.

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17. The Abbot ,sprinkles the body (and incenses it}.MearMhile a responso

ry or sane other appropriate chant is sung.

18. The Abbot then says the following concluding prayer: Deus apud quem omni.a morientia vivunt,cui non pereunt moriendo corpora nostra,sed mutantur in melius, te supplices deprecamur,ut suscipi iubeas per manus sanctorum angelorum tuorunanimam fratris nostri deducendam in sinibus patriarcharum tuorurn,Abrahaiu scilicet amici tuiv et Isaac electi tui,atque Iacob dilecti tui,quo aufugit dolor, et tristitia atque suspirium, fidelium quoque animae felici iucunditate laetantur et in noviss:i.mo magni iudicii dieinter Sanctos et Electos tµosearn facias perpetuae gloriae percipere p:>rtionem,quam oculus non vidit, nee auris audivit, et in cor hcminis non ascenditquae praeparasti diligentibus te.Per eum qui venturus est in Spiritu sancto iudicare vivos et mortuos,Iesum Christum Dorninum nostrum.R. Amen.

This prayer has this same position in our present Ritual.Here it has been textually corrected.The first part is in the new Ianan Ritual, as a prayer ad Zibitum for a Bible vigil; cfr.n.174.

O God, in your presence all things live,and though we die,our bodies are not dead to you, but await a better lot.Let holy angels bear our brother in their hands, and lead him to the bosan of the patriarchs - Abraham, your friend,Isaac, your chosen one, Jacob, your beloved.Sorrow takes flight,and sadness, too, and sighing;and all your faithful taste the happiness of joy and mirth.Grant that at the last great day of judgment, our brother, with your saints and your elect,may receive his p:>rtion of that everlasting glory which eye has not seen, nor ear heard,nor has it entered into the heart of man,

1Funeral what things you have prepared for those who love yru.This we ask through him who is to caneto judge, in the Holy Spirit, the living and the dead - Jesus Christ our Lord.R.Ameno

Funeral 1

SECTION II.THE BURIAL

19. Procession to the canetei:y.

The Conmunity goes in procession to the cemetery, follCMing the holy water bearer, (the thurifer, ) the candle bearer and the cross bearer. The Community can follCM' the body, in which case the seniors go before the juniors.

This procession evokes the march of the Hebrews tc:Mards the Pranised Land after their passage through the Red Sea; that is to

say, at a deeper level, the passage with Christ, through death, fran this world to the Fa ther.As for the canetery, it should not have the appearance of desolate place of perdition, but of a place of "refreshment, light, and peace", where those who are sleeping there await the blessed resurrection of their body.

20. Care should be taken that the chants used for this procession express this paschal mystery of the passage fran death to life, fran shadc:Ms to the light.

The traditional chants are Psalros 113 and 117, or even Psalm 41.The follc:M'ing can be used as appropriate anti}.ilons:

- Manor esto Daminum Iesum Christum resurexisse a m:>rtuis.Ra'ne.rnber that the lord Jesus Christhas risen from the dead !

- Si ccmrortui sumus, et convivimus; si sustinebimus, et oonregnabimus.If we have died with Christ, we shall live with him;if we have suffered with Christ, we shall reign with him.

- Surge qui do:rmis, et exsurge a rnortuis, et illuminabit te Christus.Arise, you who sleep, rise up fran the dead! Christ will give you light!

- In paradisum deducant te Angeli:in tuo adventu suscipiant te Martyres,et- p=rducant. te in civitatem sanctam Ierusalan.May angels lead you into paradise;may bands of martyrs came to welcome you,arid lead you into the holy city, New Jerusalan!

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- Chorus Angelorum te suscipiat, et C\ZCl Lazaro qu:>ndam paupere aeternam habeas requian.May choirs of angels wlecane you,and may you find, with Lazarus , who once was poor, etenla.l rest.

When approaching the cemetery:- Aperite mihi portas iustitiae; ingressus in eas cx::mfitebor Danino;haec porta !Xmini, iusti intrabunt in earn.Open to me the gates of justice;Iwill enter than and give thanks to the U:>rd. This gate is the IDrd's;the just shall enter it.

- Ingrediar in locum tabemaculi admirabilis usque ad danum Dei.Ishall enter into the place of the wonderful tent of dwellil'xJ, even unto the house of God.

or other suitable antiphons.21.The burial.

Upon arriving at the canetei:y, the cross bearer an:l candle bearer stand at the head of the grave; the Abl:x>t and other ministers, on the side opposite; the brethren, gathered around as far as possible.

The procession can be cx::mcluded with a psalter collect; for exarrple, after Psalm 113 and 117:

Obsecranru.s te, D'.:lnine, ut susc.ipias anirnam fanuli tuiad te revertentan de Aegypti partibus; emitte angelos tuos sanctos in obviarn illius et viarn iustitiae dem::nstra ei;aperi ei portas iustitiaeet repelle ab ea principes tenebrarum,ut inter sanctos vivat et laetetur in aetemum, per Christum Dcminum nostrum.R. Amen.

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Wela:::me your servant N., we beg, o lord, who returns to you fran Egypt-land.Send forth your holy angels to meet him on his way,and guide him along the path of holiness.Open for him the gates of justice,and ward off frcm him the princes of darkness.So shall he live arrong your saints, and rejoice foreverm::>re.This we ask through Christ our lord.R. Amen.

Or the Ccrcm.mity can be addressed in these or s.imilar words: Pio recordationis affectu, fratres carissimi, ccmnanorationem facimus cari nostri,quen Daninus de tentationibus huius saeculi assumpsit, obsecrantes miserioordiam Dei nostriut ipse tribuere .ei dignetur placidam et quietam mansionan et remittat cmnes lubricae temaritatis offensas.

(Fonner Rituale, 1st section of n.71)Dear brethren,let us rane.mber with love our beloved brother,whan the lord has taken to himself frcm the trials of this world. I.et us implore for him God's mercy,that our Father in heaven may grant him a peaceful, quiet dwelling- and pardon his every heedless deed and fault.

[place22. If the grave has not been blessed, the Abbot ncw blesses

it:Deus, qui fundasti terram, caelos fonnasti siderurcque loca stabilita fixisti;qui captivum laqueo zrortis haninen reparasti ablutione lavacri;qui IX:minum nostrum Iesum Christumcontritis laqueis infernorum, in saluten credentiurn resurgeresuorumque manbra resuscitare iussisti:super hoc sepulchnlm, IX:mine, respice miseratus,ut sit in eo, te iubente, famulo tuo quieta do:rmitio, et tempore iudicii tui vera resuscitatio a.nn beatis. Per Christum Dcminurn nostrum.R. Amen.

'Ibis is a prayer fran our present Ritual,but corrected on the basis of the new Ranan Ritual, n.194.Note the anission of the epiclesis to the Holy Spirit.

You laid the pillars of the earth, o lord, you fomied the heavens, and you fixed the ordered :rrovanent of the stars;but man, caught captive in the snare of

1death, you made your new creationin the purifying waters of regeneration.

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At your bidding, Jesus Christ our lord broke the snares of hell,rose fran the dead for the salvation of believers, and himself raised fran the dead his members.Look, then, O lord, with mercy on this grave. May your seJ::Vant sleep in quiet peace,until at last, UJ.X>Il the last great day of judgrrent,he rises with your blessed saints in resurrected glory. This we ask through Christ our lord.R. Amen.

See nn.120-122 for other ad Zibitwn blessing-prayers.

23. The body is then lCMered into the grave.The Abbot is given a handful of earth; he casts a little over the body; and the

brethren continue oov ering the body with earth.Meanwhile, Psalms 138 or 125, or sane other suitable psalm

can be sung, with an antii:tion such as the folla.ving:- r::>e terra plasmasti me et carne induisti me,Redemptor meus IX:mine, resuscita me in novissimo die. ( PB 138)You fashioned me fran earth, you clothed me with flesh :

o Lord, my Redeemer,raise me up on that last day!

- Qui saninant in lacrymis, in exsultatione metent. (Ps 125)Those who SCM in tearswill in exultationreap their harvest!

- Exsultabunt Danino ossa humi.liata. (Ps 50)

Bones that have been crushed will exult unto the lord!

- In loco pascuae ibi me collocavit. (Ps 22)Fresh and green are the pastures

where he gives me respose.The psalms could well be concluded by psalter-collects; for exarrple:

A fter PsaZm 41:

O GOO, source of life,the souls of your seJ::Vants bum with thirst for you.

Let our prayer for the brother who has left us cane into your presence.

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In tines long past, you made him pass fran death to life, when you plunged him in the saving waters of regeneration.

I.et him not rDN be overcane by the ene:ny,and be kept in alien land, far distant f:ran your face.

Welcx:ma him, O Father, into your house, the house of Go:i,where the never-ending feast is celebrated in a joy that has no end.

This we ask through Christ our IDrd.R. Amen.A f ter Psalm 125 : (based on the Ranan invitato:cy,

n.55) Father of love and mercy,you have called bane to you our

brother N.His body we cx:mnit to earth,as a grain of wheat is sam in earth that it may bring forth fruit.

Christ is risen,Christ, the first-born f:ran among the dead: this we believe!

You have nourished our brother with the Body arrl Blood of Christ; grant, then, that his hunger and his thirst may rDN be satisfied,

in the ccmpany of all the saints, in your everlasting

kingdan.This we ask through Christ our I.Drd.R. Amen.

Or a resix:>nsory can be sung, or sare other appropriate chant.If the ar ranganent of the place pennits, there could even be a reading of biblical texts or other texts.

24.Final suffrages.Before leaving the cerrete:cy, the Carrnunity prays for the

departed broth- er one last tine.The Abbot says the invitatory in these or similar words:

Pro fratre nost:ro ran.inum nostrum Iesum Christum deprecanurqui dixit: "E.go sum resurrectio et vita:qui credit in me, etiam si :rrortuus fuerit, vivet, et cmnis qui vivit et credit in me,non :rrorietur in aeternum.11

(Ranan Ritual, n.56}I.et us pray for our brother to our IDrd Jesus Christ,who said:11I am the resurrection and the life. ·he who believes in me, though he die, yet shall he live,and whoever lives and believes in me shall never die.11

A few special invocations can be added, for example:

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- Ut, qui super Lazarum mortmnn lacrimatus es, lacr:imas nostras abstergere digneris. R. Te rogamus, audi nos.

- Ut, qui mortuos excitasti ad vita, fratri quoque nostro vitam aeter.nam donare digneris.R.Te rogamus, audi nos.

- Ut, qui latroni paenitenti paradisun pranisisti, fratrun hunc nostrun in caelun perducere digneris.R. Te roganus, audi nos.

- Ut fratrem nostrum, aquis baptisma.tis ablutun et Unctione•••Note: A line is here missing in the text I am following.

- Ut fratran nostrun, in sacro convivio Corporis et Sanguinis tui enutritum, ad rnensam regni tui admittere digneris.R. Te rogamus, audi nos.

- Ut, nosmetipsos, fratris nostri desiderio moerentes, per fidei con solationan et s:pan vitae aeternae refovere digneris.R. Te rogamus, audi nos.

- lord, you wept for Lazarus , four days dead; canfort us, and wipe a way our tears.R. Hear us, lord.

- lord, you raised the dead to life; give our brother everlasting life.R. Hear us , lord.

- lord, you premised the repentant thief paradise; lead our brother hare to heaven.R. Hear us, lord.

Latin text defective: see above note.•- lord, you nourished our brother in the Holy Banquet with your Body

and your Blood; grant him place at your table in your kingdan.R. Hear us, lord.

- lord, you see us grieving for our absent brother; sustain us by the consolation of our faith and hope of everlasting life.R. Hear us, lord.

Then the Abbot begins praying aloud the lord's Prayer,which all continue. After the lord's Prayer, the Abbot concludes with the follc:Ming:

Qnn potens Deus, qui mortan nostrumper Filiun tuum Iesum Christum in cruce danortuum destroxisti, et per ipsum, vel in sepulchro quiescentan · vel a mortuis gloriose resurgentan,tunulos sanctificasti et vitam nobis atque inmortalitatem mirabiliter

[reparasti,

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suscipe preces nost.ras pro frat.re nost:ro N., qui, Christo carmortuus et consepultus, beat.am span resurrectionis exspectat.Dum erat in terra direxisti eun per Spiritun tuumin sanitas vitae monasticae: deduc illum in vitam aetemam, ut qui te agnovit hie fidelis,te sine fine laudet in caelo beatus. Per Christum Dcminum nostrun.R. Amen.

'!his prayer is the same as Ronan Ritual, n.199, with the exception of an incise based on Psalm 138, adapting the text to a deceased nonk.

Almighty God,through the death on a cross endured by Jesus Christ your Son, you have destroyed our own death;through his repose in a tanb,you have hallc:Med the grave of every man;and by his glorious rising fran the dead,you have wonderously re-created us for life everlasting. With Christ our brother has died,with Christ he has been buried;hear, then, the prayer we offer on behalf of one who awaits the blessed hope of resurrection.During his life here on earth,you guided our brother, through your Spirit, along the paths of m:mastic life:lead him noN into etemal life.Faithful here below, he acka ledged you as !Drd;made blessEfil now in heaven above, may he praise you without end.This we ask through Christ our IDrd.R.

Amen.other prayers ad libitum, infra, nn.123-126.25.'!he celebrati<?Il is concluded with an_ appropriate chant, which could bethe antiphon "Clerentissime".

Then the Abbot, or saneone else, dismisses the assembly:Ite et narores estote fratris nostri ante conspectum r:anini. R. Amen.

Let us go i n peace,and ever keep before the face of God

Funeral 2the remembrance of our brother .R. Amen .

Eve:ryone retires,while the Abbot and his ministers return to the sacristy.

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The brethren could also return to church in procession, in which case there is no concluding chant in the ce:netery; upon arriving in church, the Abbot would say the following prayer:

* Satisfaciat tibi, quaesunus Danine Deus nester,pro anima fratris nostri, beatiss.llnae Dei Genitricis Mariae,et sanctissimi confessoris tui Benedicti ac beatissimi Bernardi, amium:JUe sanctorum tuorum oratio,et praesentis familiae humilis supplicatio,et peccatorum amium veniam, quam precamur, obtineat: nee eum patiaris cruciari gehennalibus flamnis,quern Filii tui Domini nostri Iesu Christi pretioso sanguine redanisti:Qui vivit et re:JI10.t in saecula saeculorum.R. Amen.

O Lord our God,may the prayer of the most blessed Mother of God, Mary ,of your holy confessor, Benedict,of blessed Bernard, and of all the saints,and the humble supplication of your family gathered her, make satisfaction to you on behalf of our brother,and obtain that forgiveness of all sins for which we pray. Let him not be tonnented by the flames of hell,one whan you yourself redeemedby the precious blood of Jesus Christ, your Son, our lord, who lives and reigns for ever and ever.R.Amen.

The Carmunity is then dismissed, as above.26. If the Ccmnunity is unable to accanpany the body to the place of burial, the processional chants are interrupted once the procession has reached a suitable place.After an appropriate monition, the Abbot says the prayers provided in n.24; the conclusion, as in n.25.

Should the camrunity have to remain in church, skip fr.um n.18 to n.24; though one could also introduce at this point psalrrody or sane other appro priant chant.27. If bad weather makes it .impossible to go imned.iately to the

ce:netery,and the liturgical celebration cannot be postponed, follow n.26, above.The body is then raroved to a suitable place, until it is possible to go to the ce:netery.Then a feN religious acca:rpany the Abbot, who blesses the grave (if this has not already been

done), and proceeds to the usual sprinkling and incensation; and the body is buried without further cererony.

Punerial Prioj eat 21

I. B i b l i cal R e adin g s

AD LIBITUM TEXI'S

Nn.98-99 (cfr.Ranan Ritual, nn.83-144).II. P a t r i s t i c Readi n 9 s f o r a B i b l e V i g i l

Cfr.the list given in the Minutes of the General Chapter for 1967 (p.166 of the French text); to this list add the following:

St.Augustine, SeT'f7/ o 361, PL 39:1599 ff.SeT'f7/ o 362, PL 39:1611

St.Bernard, SeT'171o de di verisis 1/4,6-8.

III. Ad libitum PrayersThough the folla.ving prayers are proposed for a particular

m:ment in the course of the funeral liturgy, they can be used in other contexts, due at tention being paid to the nature of the prayer in question.

A.Transferral of the bcxly to church100- F o r a d e c e a s ed man (Ranan Ritual,

n.30) Suscipe, D:Jmine , animam

servi tui N. ,quam de hoc saeculo ad te vocare dignatus es, ut, amium absoluta vinculo peccaton:nn, quietis ac lucis aetemae beatitudine donetur, et inter sanctos et electos tuosin resurrectionis gloria suscitari mereatur. Per Christum IXmi.num nostrum.R. Amen .Receive, O IDrd, your se:rvant N .,whan, in your goodness, you have called fran this worldto a::me to you.Release him, we pray, fran evecy chain of sin,that he may taste the blessedness of perfect rest and light eternal, and one day, in the crnq;>any of your saints and your elect,be raised up glorious in the splendor of the resurrection. This we ask through Christ our IDrd.R. Amen.

101- F o r a dec e a s ed man (Ranan Ritual, n.33)Inclina, IXmi.ne, aurem tuam ad preces nostras quibus misericordiam tuam supplices deprecamur ut animam famuli tui N.

2,quam de hoc saeculo migrare iussisti,in pacis ac lucis regione constituas,et sanctorum tuon:nn iubeas esse consortan. Per Christum IX:minum rostrum.R. Amen.

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O IDrd, hear our prayersand be merciful to your sex:vant N. , whan you have called out of this world. Grant him a hane of peace and light,and bid him enter the canpany of your saints. This we ask through Christ our IDrd.R. Amen.

(Translation taken, with one slight m:xlification, fran The Eng lish-Latin Sacramentary for the United State s of America , New York 1966, p.610.)102- F o r a d e c e a s ed man (IOnan Ritual, n.167)

Te, D::rnine, sancte Pater, annipotens aeterne Deus, supplices deprecarrrur pro anirna famuli tui N .,quan de hoc saeculo ad te venire iussisti,ut ei digneris dare locum refrigerii, lucis et pacis.Liceat ei portas rrortis sine offensione transireet in mansionibus sanctorum et in luce sancta pennaneat,quam ol.im Abrahae et eius sanini pranisisti. Nullam eius anirna sustineat laesionem,sed, cun magnus dies ille resurrectionis et remunerationis advenerit,resuscitare eum, Danine, una cum sanctis et electis digneris; d.imittas ei annia delicta atque peccata,tecumque i.rrnortalitatis vitamet regm.nn consequatur aeternum.Per Christum Daninum nostrum.R. Amen.o IDrd, holy Father, almighty and eternal God,we hunbly pray for your sex:vant N.You have bidden him to cx::me forth fran this world into your presence; grant h.im a place of refreshment, light, and peace.May he pass without stumbling through the gates of death,and abide forever in the dwellings of the saints in holy light, as premised once to Abraham and to his seed.Let h.im escar:e all hann;and when at last that great and final day of reward and resurrection raise him up, O IDrd,

[canes,in the ccrnpany of all your saints and your elect. Grant h.im forgiveness of all his sins,and give h.im a life of blessed .innortality with you, and possession of the everlasting kingdan.This we ask through Christ our IDrd.R. Amen.

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103- F o r a d e c e a s ed man (Ranan Ritual, n.168)

Tibi, D:mine, fratrem nostrum humiliter carmendamls,ut, quern in hac vita mortaliirrmenso sanper es prosecutus amore, nunc a malis annibus liberatum,in requian ingredi iubeas sempiternam.Tuain ergo clerrentiam deprecanur, ut qui prima iam transierunt,illum in paradisum tuum benigne perducas,ubi neque luctus, neque clamor, neque dolor erit ultra, sed pax et gaudium, cum Filio tuo, et Spiritu Sancto,in saecula saeculorum.R.Amen .Into your keeping, ID.rd, we humbly entrust our brother. Throughout the course of his mortal life,you loved him with a love that kne.v no rreasure.And nav he is set free fran ever:y evil;bid him enter, then, into everlasting rest.The fonrer things have passed away;in your kindness, lead him into your paradise, where mouni.ing, cr:ying, sorrow are no more,but only peace and joy, with your Son and Holy Spirit, forever and ever.R. Amen.

104- For a deceased man, and for those who mourn (Ronan

Ritual, n.169) D:mine, Red.emptor noster, qui teipsum morti tradidisti,ut annes hanines salvi fierentet ad vitam possent de morte transire, clenentissimam pietatem tuam humiliter deprecanrur, ut digneris annes servos tuos intueri lugentes.Illi annia peccata dirnitte, D:mine,qui solus es sanctus et sunme misericors,qui per nortem tuam portas vitae tuis fidelibus reserasti. Ne fratrem nostrum a te separari, Rex aeterne, pe:rmittas, sed virtute gloriae tuaelocum ei lucis,beatitudinis et pacis lai:gire.Qui vivis et regnas in saecula saeculorun.R.Amen .ID.rd Jesus, our Redeerrer,you gave yourself up to to death, that all men might be savedand pass fran death to life.We humbly beg you, in your boundless rrercy,to look with love upon your grief-stricken servants. Forgive our brother all his sins, O ID.rd,

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who alone are holy and all-merciful,and who, by your own death, opened to believers the gates of everlasting life.Eternal King, let not our brother be kept fran you, but grant him, in your glorious might,a place of light;of blessedness, of peace.Grant this, Lord , who live and reign forever and ever.R. Amen.

105- For those who noum (Ranan Ritual, n.34)Miserioordiarum Pater et Deus totius oonsolationis,qui nos aetenlo amore prosequeris,qui umbram nortis in vitae vertis aurorarn,respice, quaesunus, famulos tuos in tribulation gementes. [Esto, Dcm.ine, refugium nostrum et virtus,ut ex huius doloris tenebris et luctuad praesentiae tuae lucem et pa.can elevanur.]Et quia Filius tuus Daninus nester nortem nostram noriendo destruxit et vitarn resurgendo reparavit,concede, quaesumus, ut ad eun sic curramus, ut, post nortalis vitae cursum,ibi aliquando cum fratribus adunanur,ubi ames lacrimae ab oculis abstergentur, Per Christum Dcm.inum nostrum.R.Amen.

O Father of mercies, and God of all consolation, who have loved us with an everlasting love,and make the dawn of life rise fran the night of death, look UJ;Ol1 your servants in their grief and pa.in.Be our place of refuge, Lord, and our strenqth,that we may rise fran the darkness of sorrow and fran zoourninginto the light and the peace of your presence.By dying himself, your Son, our Lord, destroyed our death, and restored us to life by his own resurrection.Grant us so to hasten on our way to him,that, after the course of this nortal life is run,we may all be gathered together with our brethren, there, where every tear is wiped CMay fran every eye. This we ask through Christ our Lord. R. Amen.

B.For a Bible vigilBesides the prayers here prop::>sed, all the prayers indicated for Masses for the dead may also be used.

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106- Deus Pater annip::>tens,cuius Filium nortuum fuisse et resurexisse fides nostra fatetur,concede propitius, ut hoc mysterio famulus tuus N., qui in illo donnivit, per illum resurgere laetetur.Per Christum D:minum nostrum.R . Amen. (R:man Ritual, n.170)Almighty God , our Father,your Son was dead, then rose cgain fran death to life: this is the substance of our faith.By the mystery of the dying and the rising of your Son, grant, in your mercy, that your servant N.,no.v fallen asleep in Christ,may through the same !.Drd rise again in the joy of resurrection. This we ask through Christ our !.Drd.R. Amen.

107- Deus, gloria fidelium et vita iustorum,cuius Filii morte et resurrectione redenq;>ti sumus, propitiare famulo tuo N. ,ut qui resurrectionis nostrae mysteriurn agnovit, futurae beatitudinis gaudia percipere mereat.Per Christum D:minum nostrum.R.Amen. (Ranan Ritual, n.171)o God, glory of believers and life of the just, through the death and resurrection of your Son, we have been redeaned .Be merciful, then, to your servant N.He proclaimed his faith in the mystery of our resurrection; may he no.v receive the joys of future blessedness.This we ask through Christ our !.Drd.R. Amen.

108-·Deus, Pater amip::>tens,qui nos crucis mysterio canfinnastiet Filii tui resurrectionis sacramento signasti, concede propitius fanulo tuo N.,ut, nortalitatis nexibus expeditus, electorum tuorum aggregetur consortio.Per Christum D::minum nostrum.R. Amen. (R:man Ritual, n.172)O God, Father almighty,you have strer:qthened us by the mystery of the cross,and sealed us by the sacrament of the rising of your Son. In your mercy, grant that your servant N. ,set free fran the bonds of mortal life,may enter into the fello.vship of your elect. This we ask through Christ our !.Drd.R. Amen.

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109- Preces nostras, :canine, benignus exaudi, ut, dum extollitur fides nostrain Filio tuo a mortuis suscitato,in huius famuli tui N. praestolando resurrectione spes quoque nostra finnetur.Per Christum Daninum nostrum. R . Amen. (Re.man Ritual, n.173)In your goodness, hear our prayers, O lo:rd. Through your Son, risen fran the dead,our faith has been raised up;grant, naw, that our hope and expectation may be strengthened in the resurrection which your servant N. will be given.

110- Misericordiam tuam, Danine, humiliter deprecamur, ut anirnam famuli tui N. propitiatus accipias,et miserationum tuanun largitatem concedas, ut, quidquid terrena conversatione contraxit, tua pietate emundeturac, mortis vinculis absolutis, transitum mereatur ad vitam.Per Christum Daninum nostrum.R. Amen. (!Onan Ritual, n.173)lord, we humbly beg you in your goodness to receive with love your servant N. Grant him pardon in full;and let whatever impurity might still cling to him fran here below, be washed <:May by your never failing steadfast love.So shall the chains of death be loosed, so shall he pass fran death to life.This we ask through Christ our lo:rd. R. Amen.

111- Corda nostra, Danine,ad tuum verbum audiendum disp:me propitius,ut, in tenebris lucem invenientes et fide.m in dubiis,in verbis istis invicem consolanur.Per Christum Daninum nostrul'l..R. Amen. (RJman Ritual, n.176)lord, in your goodness move our heartsto hear and listen to your wo:rd.So shall we find light in darkness, faith in doubt and hesitation,and oonsolation in our carmon grief.This we ask through Christ our lo:rd. R.

2Amen.

112- F o r o n e w h o has d i ed young Deus, qui ann.ium haninum vitam rocxleraris et tanpora, hunc famulum tuum N. ,quan consummatum in brevi deflemus,

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tibi huniliter a:mne:rrlamus,ut·in beatitudine danus tuae perenni facias iuventute vigere. Per Christum D:minum nostrum.. R. Amen. (Ranan Ritual, n.177)O God, our span of life is measured by your loving will. We moum nc:M for your servant N. ,whose brief course of life is already run. We humbly entrust him to you, lord,that in the blessedness of your everlasting hane, his youth may ever be renewed throughout all ages. This we ask through Christ our lord.R. Amen.

113- Fo r o ne who has d i ed a f t e r a 1 ?:11<] i l l n e s s Deus, qui famulo tuo N.

dedistiin aenxnnis tibi et infi.rmitate servire,concede, quaesumus,ut, qui Filii tui secutus est patientiae docum:mtun, eiusdern gloriae consequatur et praanium.Per Christum D:minum nostrum.R. Amen . {R:Inan Ritual, n.179)o God, by your will your servant N. has served you in pain and in infinnity.He has folla.ved. the pattern of suffering given by Christ your Son1may he also share in the reward of his great glory. This we ask through Christ our I.Drd.R. Amen.

114- For one who has died suddenlyImnensam nobis, D:mine, tuae bonitatis ostende virtutan, ut, qui fratran nostrum N. repentina flernus morte sublatum, ad tuum credarmis transisse consortium.Per Christurn D:minum nostrum.R. Amen. No reference indicated .Shav us, O IDrd, the boundless might of your goodness, that we may hold and believe that our brother N .,whose sudden, unexpected death we mourn,has passed fran this world to be with you forever. This we ask through Christ our lord.R.Amen .

c.I n v i t a t o r i e s f o r t h e f i n al ccmnend a t i on a n d f a r e w e ll 115- Frater nester in pace Christi obd.onnivit.

In fide et spe vitae aetemae,eum Patris nostri amantissimae misericordiae ccmnendemus, ewrque precibus nostris canitanur,

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ut, qui, adoptionan filiorun Dei in Baptis:nate consecutus,ad IX:rnini mensam toties astitit saginandus, nunc ad mensam filiorum advocetur in caelis,et cum sanctis heres fiat repranissionis aetemae.

2

Et pro nobis etiam Daninum deprecemur, ut, qui nunc flentes gemirnus,aliquando una cum fratre nostro obviam Christo ire poss.irous,cum Ipse, vita nostra, apparebit in gloria. (Ranan Ritual, n.183)

Our brother has fallen asleep in the peace of Christ.In faith and hope of life eternal,let us entrust him to the all-loving n:ercy of our Father.In baptism, he became an adopted son of God;and at the table of the I.Drd,his strength was rener.ved fran day to day.May he ncM be called to the table of God's sons in heaven,and receive, with all the saints, his eternal pranised heritage.Let us pray also to the lord for ourselves.Now there is weeping and mourning;but may we one day, in the canpany of our departed brother, go forth to meet Christ our lord,when he who is our life appears in glory.

116- The following invitatory is textually similar to the psal ter-aolleat given in n.23; the two texts should not be used within the same cele bration.Quia placuit annipotenti Deofratran I\05trum ex hac vita ad se revocare, oorpus eius terrae cx:mnitimus,ut illuc revertatur unde extracttm est.Quoniam autan Christus resurrexit prirnogenitus rrortuorum,qui refonnabit corpus humilitatis nostrae configuratum corpori clarita- fratran nostrum Danino c:x:xmendemus, [tis suae, ut assumat in paean suam,et corpus eius resuscitet in novissiroo die. (R:man Ritual, n.55, 184)God has been pleased to call hcrne to himself our brother, whose body we shall camnit to earth,to the earth fran which he came:for we are dust, and unto dust we all return.But Christ is risen, the first-born fran arrong the dead,who shall re-fashion the body of our lc::Mliness confonned to the body of his av:ri glory.Let us a::mnend, then, our brother to the I.Drd, that he may take him into his peace,and raise up his body on that last great day.

2Funeral

117- Antequam dividarm.rr, fratrern nostrun consalutanus,ut valedictio, quae in hoc loco p:::>s tremum expr.imitur, annrem significet, leniat dolorem, span nostram oonfinnet:ilii enim aliquando fratran nostrum iterum in amicitiae gaudio cx:xrple ubi amor Christi, qui annia vincit, [ctemur, mortem ipsam penitus superabit. (Ibnan Rirual, n.185)Before the parting of our ways,let us greet our brother one last tine.What is the meaning of this final rite?It sha-JS our love, assuages sorra.v, strengthens hope.For the time will cane when, once again we shall embrace our brother in the joy of friendship and brotherhood,where the love of Christ, which overcoma all obstacles, will win the final victory over death itself.

118- Postquam pro fratre nostro preces fidenter effusae sunt, p:::>s tremum nunc valedicimus.Nostrum autan "vale", etsi tristitiam non arrbigit separationis, spei tamen solamine recreatur.Aspectu enim fratris nostri eiusque amicitia iterurn fruanur, et, Dei misericordia donante, nostram hanc congregationem, quam nunc rooesti in aula ecclesiae diroittirnus,laeti aliquando in regno Dei ccmponanus. Consolernur ergo invicem in fide Christi.With faith and confidence we have prayed for our departed brother;and ncM we are to say our last farewell. We do so sadly;yet, the sorrow of separation gives way before the solace of hope. For we shall see our brother again,we shall enjoy his friendship again; and, if God 's mercy so disp::>ses,we, who are about to leave this church in sorrow,will one day, in Gerl.' s kingdan,be gathered together in joy. I.et us then console one another in the faith of Christ.

D.An o t he r p r SlX : e r f o r the l a s t c anme n d a t i on a n d f are w e l l 119- In man.us tuas, clanentissime Pater,

fratris nostri animam a::mnendamus,spe certa suffulti eurn, sicut annes in Christo defunctos, cum Christo esse resurrectururn in novissimo die.[Tilii gratias agimus,pro amilius beneficiis, quibus farnulurn mumin hac vita rnortali ita cumulasti,ut eadan nobis signa tuae fierent bonitatis, et beatae sanctorurn ca:mrunionis in Christo.]

3

Pateant e:rgo, IXmine, precibus nostris aures misericordiae tuae,ut portae paradisi aperiantur famulo tuo, et etiam nos, qui relinquimur,invicem consolerrur in verbis fidei [donec occurramus annes in Christo,et sic sanper tecum et cun fratre nostro esse possimus].Per Christum IX.minum nostrum.R. Amen. (Ronan Ritual, n.48)

Into your hands, most loving Father,we cx:mnend our brother N. ,certain in our hope and expectation, that he, like all who fall asleep in Christ,will also rise with Christ on that last day.[We thank you, Lord, for all the blessingsyou have lavished on your servant during his mortal life.We see these graces as a sign of your goodness,as a sign of the blessed a:mnun.ion of the saints in Christ.]In your mercy, Lord, listen to our prayers.Open the gates of paradise, and let your sei:vant enter;grant, too, that we who are left behind,may find our nrutual consolation in the words of faith [till all of us have met and cx:me together in Christ,to be with you and with our brother for all eternity]. This we ask through Christ our Lord.R . Amen.

E.Blessing of the grave120- Deus, cuius miseratione animae fidelium

requiescunt, hunc tumulum benedicere dignare,eique angelum tuum sanctum deputa custcxlern: et cuius corpus hie sepelitur,anirnam eius ab annibus absolve vinculis delictorum, ut in te cun sanctis tuis sine fine laetetur.Per Christum IX.minum nostrum.R• .Amen. (Ranan Ritual, n.193)

O God of mercy, who give the faithful rest and peace, in your goodness, bless this grave,and set an 'angel guardian for its watch and ward.Free fran evei:y chain of sinour brother,nCM to be buried here,that he, in canpany with all the

Funeral 3saints, may evenrore, o God, rejoice in you.This we ask through Christ our Lord.R. Amen.

3

121- Deus, qui haninem a praecepto tuo lapsum iustae mortis sententia conderonasti,quique eum per paenitentiam et novissimarn resurrectionem vivere danonstrasti,qui Abraham patri nostro in terra repranissionis sepulturam dedisti,qui praeparanti monumentum Ioseph iusto, corpus daninicum ut sepeliret inspirasti,te contrite corde et subnixa quaesunus prece,ut sepulchrun hoc, quod corpori famuli tui paratum est sepeliendo, tua pietas respicere et benedicere dignetur,ut cum in eo caro eius fuerit ingesta, paradiso recondatur an.irna. Per Christum Daninum nostrum.R. Amen. (Rauan Ri_tual, n.195)o wrd our God ,the sentence of death was justly passed upon mankind,for freely have we disobeyed your precept;yet you have pointed out to us the path to life -for repentance leads us to that last great day of resurrection.To our father Abraham you gave a place of burial in the pranised lanc;l;and Joseph of Arimathea you inspired to bury the body of the IDrdin the tanb he had prepared.With a contrite heart and insistent prayer, we ask, O lord, that you look with mercy upon this graveprepared for the burial of your servant; grant it your blessing,that as we a:mrnit to earth his body, his soul may be brought to paradise.This we ask through Christ our IDrd.R. Arren .

122- Danine Iesu Christe,qui, per triduurn in sepulchro quiescens,annium in te credentium ttm.llOS ita sanctificasti, ut, dum hurnandis corporibus deservirent,span etiam resurrectionis augerent, concede propitius, ut in hoc sepulchrofamulus tuus cum pace donniens requiescat, donec eum tu resuscitans illuminaveris,qui es resurrectio atque vita,ut in lumine vultus tui videat in caelo lurren aeternurn.Qui vivis et r8311as in saecula saeculorum.R.Amen. (Ranan Ritual, n.53)IDrd Jesus Christ,by resting three days in your tanb,you hallCMed the graves of all believers,

Funeral 3for even the body and its tanb have becane for us a sign and pledge of the resurrection.Let your servant rest here, slumbering in peace,until the day you raise him up and fill him with your light. For in the light of your countenance -you, who are the resurrection and the life - shall he see in heaven the pure light of eternity. For you live and reign forever and ever.R. Amen.

3

F.Final prayers in the c em e t e.ry123- Fae, quaesumus, D:ntine,

hanc cum servo tuo deftmcto misericordiam,ut fact:Qrum suorum in J;X)eI'li.s non recipiat vican,qui tuam in votis tenuit voltmtatem,ut, sicut hie eum vera fides iunxit fideliurn tunnis, ita eum illic tua miseratio societ angelicis choris.Per Christum Daninurn nostrum.R. Amen. (Ranan Ritual, n.56)Deal with your departed servant, lord, according to your mercy.By his intentions he held fast to your will, ptmish him not for his misdeeds;so that, as true faith tmited him on earth with the throngs of believers, soyour rrercy may tmite him with the choirs of angels in heaven.This we ask through Christ our lord.R. Amen.

124-Deus, qui iustis supplicationibus praesto es,· qui pia vota dignaris intueri,

da famulo tuo N.,cuius depositionis hodie pia officia praestamus,cum sanctis tuis atque electis tuis beati muneris portionem.Per Christum Daninurn nostrum.R. Amen. (Ranan Ritual, n.196)Lord, you are ever attentive to the prayers of your faithful, and in your goodness you listen to our trusting hearts.We have laid our brother in his grave; grant your servant his blessed recanpensein the canpany of your saints and your elect. This we ask through Christ our Lord.R. Amen.

125- Deus, vitae dator et humanorum corporum reparator,qui te voluisti a peccatoribus exorari,exaudi preces, quas pro animi famuli tui N. dolenter effudinus, ut, a morte liberatam, cum sanctis tuis paradisi amoenitate iubeasPer Christum Daninum nostrun.R . Amen. [oonfoveri.

(Rcman Ritual,n.197)You, o Lord, are the giver of life,and you restore to life bodies of lifeless men.Your will it is that even sinners should beseech you.Hear us, then, as we pray in heartfelt sorrav for ourbrother N.Deliver him fran death,grant him fellCMShip with your saints,and fill him with the sweet joy of your paradise. This we ask through Christ our lord.R. Amen.

3Funeral

126- Deus, cuius dies pennanent sine fineet cuius misericordiae non est numerus,iugiter nobis in mentan revoca nostram brevan esse vitam, esse mortan semper incertam.Sanctus Spiritus tuus per praesentem mundum annibus diebus vitae nostraein sanctitate et iustitia nos oonducat,ut, postquam tibi in cx:rnmunione Ctin Ecclesia tua, in confidentia certae fidei,in consolatione sanctae spei,et in perfecta caritate cum annibus haninibus tibi in terris erimus famulati,ad regnum tuum feliciter perveniamus.Per Christum IX:minum nostrum.R. Amen. (Ranan Ritual, n.198)

O God, your day of eternity is without en:l,and your mercy knows no rreasure.Keep us ever mindful of the shortness of our life, of the uncertainty of death.By your Holy Spirit, lead us tnrouqh tne present world in holiness and justice all the days of our life,so that, having served you on earth, in the camumion of your Church,in the confidence of an assured faith,in the canfort of a holy hope and expectation,and in a perfect love for all men,we may attain at last to your heavenly kingdan. This we ask through Christ our IDrd.R. Allen.

Trans., Gethsemani A bbey

3

PROPOSAL OF THE LITURGY COMMISSION SUFFRAGES FOR THE DEPARTED

Cf.General Chapter, o.c.s.o.1969, Decision n.39, Minutes, p.322 (French text).

1. Each YEAR :November 2nd Anniversay2. Each M:NTH: (except during privile::Jed seasons of the

liturgical year)- A con v e n t u al Ma s s is celebrated for the departed rrenbers

of the Order, our relatives, and other deceased whan the Superior wishes associate:l with our prayers. The day for this Mass is fixed by the Abbot.

Note:According to the Institutio missalis (cf. Ranan text, n.337), a .Mass celebrated for the departed ought effectively to be applied to their intention. No.rmally, all the concelebrants apply their Mass for this intention; nevertheless, those who are saying a Gre gorian series or a novena of Masses for a deceased person do not have to modify their intention.At this conventual Mass, mention can be made in the general inter cessions of the names of those whose death-notices have been re ceived during the preceding rronth.

- Those who celebrate Mass privately also apply it for these deceased, on the sarre conditions as those who concelebrate at the conventual Mass.

- At the discretion of the Abbot, there can be celebrated, over and above the monthly Mass, a B i b l e s er v i c e {cf . Minutes of the Gen eral Chapter 1967, pp.165-166 of the French text).

3. Each DAY, at the Divine Office,rrention of the departed (for instance, during the final litany of certain of the Hours).

4. PARI'ICl.JLAR OCCASIOOS

a. Upon the death of a religious of the Order, or of a relative of a manber of the Carmunity (father, rrother, brother, sister -in scare instances a partner in marriage and children):besides the rronthly conventual Mass, each religious does sane meritorious good work (this CX>Uld be a prayer)•Note:One can perform such a good work for several deceased, collec tively:for instance, a decade of the rosary on the day of the rronth.. ly conventual Mass for all the departed of

3the preceding month.Each one has to form his CMl judgment,with the counsel and con trol, in sone instances, perhaps, of proper persons.

3

b. Death of the Holy Father, of the Bishop of the diocese, of the Abbot General, of the Father Imnediate:a oonventual Mass is celebrated for their intention.

c. Death of a rranber of the Ccmnunity:- Besides the prayers of the "wake" and the funeral itself (this wake likewise canprises a carmunity Bible vigil, or else the Of fice of the Dead of past years; also the celebration of Masses for the deceased) -

- The priests, after the burial, celebrate another th r ee Mas s e s for the departed.Note:These Masses can be, of course, concelebrated oonventual Mass es, said on the 3rd, 7th and 30th days, for instance, according to an ancient custan; thus, the entire a::mnunity would have occasionto take part in these Masses.

- The monastery gives an alms.

It should be noted that the four solam anniversaries no longer exist as liturgical days inscribed in the Calendar.

- The spirit of the calendar refonn is oP};X)sed to the multiplication of "votive" celebrations.Cf.the decision, at the level of the Latin Church, for the Ember Day celebrations:the episcopal conference de temd.nes the date for days of prayer throughout the year, but there are no longer liturgical "Ember Days." - The Novauber 2nd Armiverary suffices.

- The division of departed into various "cate::jories" oorresponds to a particular mentality which is too l:x::>Und up with a bygone age.

- Sane of the circumstances which detennined the institution of our for- ner anniversaries have ncM changed:

Thus, the September Anniversary took place after the return of the Abbot fran the General Chapter.In the early days of the Order, it was at the Chapter that the superiors cx:mnunicated to each other the deailiwhich had taken place during the preceding year; and each Ab bot, upon his return hane, made the official announce:nent, follc:Med by the celebration of the oorresponding Office.Several anniversaries resulted fran a grouping together of individu al anniversaries fof . Liturgy camdssion, scounnont Meeting 1968, note 11, in Liturgie 8, pp.45-46).

3

-Suffrages for the Departed 37

Our departed, however, are losing nothing, since in times past the priests were bound to apply their Mass only for the four solarm anniver saries (besides November 2 and the death of a me:nber of the carmmity); and, according to the present pror:osal, these priests will apply a Mass for the departed alm::>st every nonth.

Editor>-iaZ Note: The above proposal represents a minimum. At the local level, each Connnunity can, if it so desires, provide more amply for the various in stances dealt with above .

4

LITURGY COMMISSION

PROJ ECT FORRITES OF MONASTIC

INITIATION

N o te w e l l

I- ENTRY INl'O THE NOVITIATEor Initiation into nastic

Life

A. Nothing in particular is provided for the beginning of the postulancy.B. The essential of the rite of entry, which nonnally is celebrated in the chapter room, is the request of the postulant and his acceptance by the Abbot and the Camrunity, and the prayer to obtain Gcxl 's help (cfr. Hol y Rule, Prologue, 4).

As regards the reception of the habit, the R:::man document reserves for the first profession, since the habit is a sign of consecration, and not of probation.In our o.vn case, the giving of the CXJWl, which is the vestment proper to the nonk, takes place at the definitive profession (the solemn profession).As regards the ordinary habit, it does not have to be blessed and given in a liturgical rite; and if the novices wear a habit fran the beginning of their novitiate, they should put it on after the celebration, and not during it.This procedure, moreover, representsa return to the ancient practice (still follc:Med in the 12th century; cfr. the Minutes of the Liturgy Camlission Meeting at Scounront , 1968,. in Li turgie 8, rm.38-40.The Ronan rite for the making of a cleric probably in fluenced the later evolution of our Ritual).

c. The ensanble of the rite takes place in the setting of a Bible servi ce. The choice of elenents making up this celebration is left to local ini tiative.The follc:Ming is offered simply as a m:Xlel which could be fol

3laved :1- Reading of a passage fran the Hol y Rule (the Prologue,

for instance, or else the Prologue, 1-13; 45-50; or Ch.73).2-The postulant's request.(He could answer the Abbot's

interrogation

N

4

with his own spontaneous, personal reply.) Exhortation by the Abbot, andIeply to the postulant's rst -for example, after a

new interro gation on his intention to continue his initiation at a profounder level, such as:

"Are you ready to folla'1 Christ along the path traced out by the Gospel and by the prescriptions of our Rule?"

After the postulant's reply, the Abbot could respond with:"May the lord bring to perfection the work he has begun in you; as for us, we gladly welcorre you into our ccmnunity as a novice."

3- Chant and prayer (or else a prayer and a chant) For.exarrple:I. et us stand and pray in silence briefly, before I address the Iord in your name, in an insistent prayer such as St.Bene:lict recx::mnends before any good work is begun.

le us pray to the Iord.

Exam p l es o f s u i t a b l e p r a y e rs

The naN Ranan Ordo Professionis Religiosae, n.12,p.15, proposes the fol laving Latin text:

Deus, vocationis auctor et largitor, famulos t.uos supplicantes intuere benignus; et fac ut hi fratres,qui nostram cupiunt conversationem experiri, divinam voluntatan agnoscantnosque in tuo canfinnemur servitio.Per Christum D:lminum nostrum. R. Amen.

The Cistercian francophone Canmission proposes the follaving text, which hasbeen freely rendered into

English: O God our Father,you were searching through the nrultitude to find a worker, and our brother,heard and answered your appeal.May he never cease to hear your voice ringing out its invitation, may he never cease to taste and see hCM good you are.In your great love,shCM him the path of life,that he may know you, the one true God,and him whan you have sent to lead us back

3to you, Jesus Christ our lord.R.Amen.

Monastia 4

or else (see Liturgie 11,May 1970, p.(39]): Lord Jesus Christ,arrong those whan the Father has given yru,you never cease to call disciples to foll<M you in the monastic life. We pray now for our brother N.

You have led him to us by your Spirit,and have given him the desire to carmit himself to the life of a rronk:grant him the grace to ranain faithful.We have welcaned him with joy.You ask us to help him rem:rin attentive to yrur voice,to help him foll<M humbly along the paths of rnonastic life. Help us, we pray, and keep us faithful to this mission.Even now we give you thanks for the vocation . you have raised in his heart, and in ours.lead us together tavards the Father:for you live and reign with him, in the unity of the Holy Spirit,God, forever and ever.R.Amen .

The prayer and chant can be chosen by the postulant or even cxrnposed byhim.

4- ConclusionFor example:May the Lord keep us in unity,and guard us spotless until the day of his Caning.R. Amen.or, if the formula has not already been used:May the Lord bring to perfectionthe work he has begun in you and in all of us.R. Amen .

II- TEMPORARY POOFESSIONarrl "Promise"

A.Renovationis aausam makes a distinction between temporary profession (pronouncing of VCMS) and the premise to the Institute.In point of fact, the interpretation of the Ranan

document is difficult; and on this parti cular point, the Order is still in the stage of limited experimentation (cfr.the Decisions of the General Chapter of 1969, n.61, in the Minutes of

4the Sessions, p.324 of the French text; see also pp.229-230,votes 4 and Sl.

Monastia 4

The new :Ebrnan Ritual, Ordo professionis religiosae, provides two dif ferent rites:the second ("Pranise") should avoid in the choice of texts and actions everything characteristic of a religious profession (no pro vision is ma:le for a change of habit, among other tirings); this "pranise" is not 9iven during the Mass,as a rule, but during the celebration of a Bible vigil or an Hour of the Office; while terrµ:>rary profession in in tegrated into the Mass (though this integration is not obligatory).

The Liturgy Ccmnission has preferred to ranain at the same provisional stage maintained by the General Chapter, and for this reason has not pro vided any other setting for this profession than a Bible vigil or celebra tion of the word in chapter. (M::>reover, our situation is different fran that of the active Congregations, where an entire group makes profession between the hands of the Provincial one the ve:r.y same day, before leaving the house of novitiate for the scholasticate•••; our a.vn rite is more "domestic.")

B.T he celebration takes place as for the rite of ent:r.y into the noviti ate,with the exception of those elements proper to profession.

- The Abbot replies to the novice's petition by inviting him to pro nounce his first carmitment.The novice (makes his promise of obedience and then) reads his profession schedule, which he signs and gives back to the Abbot.

- The prayer is adapted to the situation.Examples:Fran the Ordo Professionis Religiosae, n.29, p.19:Respic:e, quaesunus, IX:mine, super hos famulos tuos,qui hodie coram Ecclesia, evangelica profitentes cansilia, vitam tibi dicare contendunt;et miseratus concede ut eorum conversatio Nornen tuum glorificetet mysterio redemptionis inserviat. Per Christum Daninum

4 nostrum.R. Amen.

Monast ic 4

Ibid., n.142, p.48.

Annue, D:Jnine, precibus populi tui,et, intercedente beata Vi.rgine Maria,Ecclesiae Matre, super hos famulos,quos ad perfectam Christi sequelam benignus vocasti, divinum Spiritum abundanter efftmde,ut quod ternp::>rali pignore praniserunt perpetua devotione confii:ment.Per Christum Dcminum nostrum.R.Amen.

F r a n c o E 9 o n e Camti . ss i o n p r o p: > s a l , f re e l y r e n d ered i n to E n g l i s h :lord , you have gathered us in your love,to give you thanks for our vocation,and to invoke your Spirit upon our brother N.,who ccmnits himself tOOay, according to your plan, to share in our Ironastic way of life.Remember your Covenant,and keep him faithful as he seeks your facein prayer and in fellc:MShip with the brethren. This we ask through Christ our IDrd.R.Amen.

III.PERPEIUAL POOFESSIONor the Blessing of a Monk

The term "blessing of a m::>nk" is based on the tenninology used in our early sources ("beneclictio novitii").The tenn "monastic consecration could also be used, but this expression is no less arcbiguous than the fonner one, and is much less traditional.

N o t e w e l l The Rule of Saint Benedictpresents a quite sdJer cererronial

which has been substantially kept up to our CMn days, although with enriclunents of several elements (fewer,hCMever, than in certain Benedictine Congrega tions).

Even though we take ideas fran the new Roman Ritual, Ordo Professionis ReZigiosae, it does not seem that we have to interrupt or overturn our Benedictine tradition:on the contrary, this tradition can be ncM pu.rged of its adventitious elenents (such as the "Veni Creator," the "Te Deum",

·4

44

or the pranise before profession•••).In this context, we were not very inclined to arlmit new

elements which were not obligatory.In the concrete, the question was raised for the litany of saints, which the Ranan Ritual places before the reading of the profession schedule (and the litany includes an invitato:ry and ooncluding oollect).We have had no such supplication-forrrula up to the present time. The history of the Ritual sho.vs that borrcw.i..ngs frcm ordination rites have been frequent (f:ra:n the taking of the habit based on the rite for the making of a cleric, to the abbatial blessing modelled on the oonsecration of a bishop); but these accretions have not always been happy ones(the oonstant shifting of place for the "Veni Creator" throughout the centuries is an example).At the present time, the tendency is to elimi nate such accretions, or at least to restrict them.We ought not, then,to be overly eager to admit new ones, such as the litany -a popular ele ment, of oourse, but one which, in the final analysis, is a bit "heavy'. The Carmission preferred -though only by a slight majority -not to nodify the traditional structure.

If the litany of saints is not sung, there is no reason for not having the usual general intercessions before the eucharistic liturgy.

As regards the p : r o m i s e o f obed i ence made a few days before the profes sion, and the redaction of the schedule of profession, see the detailed aCCX)unt in the Viaceli report (references given in the indices), or in the shorter synthesis, n.22:"It does not seem that, at the present time, the premise of obedience should be maintained."

THE ORDER OF THE BLESSING OF A M:NK (this presentation is still provisional!) 1- One of the Ritual Masses "On the Day of Religious Profession," eitherin the Missal or in legitimately approved Mass Propers, is said.If the day of profession ooincides with a solamity or a SW'lday in Advent, Lent, or Easter Time, the Mass of the day is

Monast ic 4

said; proper texts may be userl, hc:Mever,in the eucharistic prayer and in the final blessing. (= Ordo Professionis

Religiosae [:OPR],n.9, p.9. )

4Monastic

2- Since, r, the liturgy of the word adapted for religious profes sion is important in illustrating the nature and duties

of religious life, so often as the Mass "en the Day of Religious Profession" carmot be said,a reading may be taken f:rcm those listed in the special lectionary, except during the Sacred Triduum, the solE!m'lities of Christmas, Epiphany, Ascension, Pentecost, Corpus Christi, or on other solennities which are holy da,ys of obligation.

3- White vestments are used for the ritual Mass "On the Day of Religious Profession". (=OPR, nn.10-11}

4- The profession takes place as a rule before the chair (of the presidin:] celebrant}. (In nona.steries of nuns}, chairs are

placed in a suitable po sition in the presbytery for the Superioress who is to receive the profes sion of the sisters. The

seats for those making professions should be soarranged that the entire rite can easily be seen by the faithful.- (=OPR, n.48, p.64}5- It is entirely fitting that wanen religious, including those bound to enclosure, should pronounce their vCMS in the presbytery .(=OPR, n.49,p.64}.

6- The Mass is said as usual.After to Gospel, the profiterrlus stands before the Abbot and

makes his petition.He can folll'Ullate the meaning of his action in his CJNn woids.If he prefers a less personal fo:c:mulation, he can say:

Called by the Holy Spirit to follav Christ in the monastic way of

Ihave learned, in your camumity, to seek God through prayer and by cx:mmmion with the brethren;I ask today to be allaved to enbrace your way of life in a definitive profession made in p..U;>lic.

[life,

7- After the hanily, the Al:bot can interrogate the profitendus about his dispositions, using, for instance, foDlllllae based on those in the third part of the Apperrlix to this report; or

4else, he can simply ask:

Are you ready to follav Christ along the path traced outby the Gospel and the prescriptions of our Rule?

4Monastic

8- The Abbot then invites the rronk to pronounce his canmitbnent.The latter reads his schedule of profession, signs it,

and places it on the altar, v.:here it remains until the end of the Mass (v.:hen the Abbot takes it on his way back to the sacristy)•9- The ne.vly professed goes to the middle of choir and sings three

times: Receive me, o I.ord, according to your word, and I shall live;do not clisaPFOint me in my expectation.The Cami.unity repeats the verset after the newly professed, thus u

niting their prayer to that of their confrere.10- The lord answers this petition by consecrating the m:mk,

while the Abbot asks for this consecration in the folla.ving prayer:

a- either our three traditional prayers, each of v.:hich is addressed

to a Person of the Trinity (the initial aIX>lOCJia is omitted , i.e.:Deus qui per ooaeternum.Danine Iesu Christe, qui es via. Sancte Spiritus, qui te Daninum.

b- one of the prayers taken fran the OPR:

two texts are provided for male religious, two texts for wanen religious.

c- texts prepared by the Conference of Bishops.d- texts prepared by regional Carnnissions of the Order, and approved

by the c::arq::etent authority.

Examples of (b) and (d) are given in the Appendix to this re1:ort.

11- The professed is then clothed in the cnvl (a nun is also given the veil), either in silence, or with an accarpanying formula suitable to the occasion.This act can also be preceded by a nonition v.:hich would sum up the meaning of the reception of the c:ov.;rl .12-The brother then embraces the Abbot and. the other members of

4the Can munity, v.:hose prayers he asks for.Meanwhile and appropriate psalm with an tiphon is sung.

:This embrace and the request for prayers could also take place in the traditional context, that is to say, right after the chanting of the verset "Receive me, 0 I.ord", before the prayer of blessing or consecration.

4Monastic

13- The usual General Intercessions can then follON, with special peti tions for the newly professed.

Examples of brief intentions:

o IDrd, God of mercy, look with love upon our brother N.,whan

you have called into your service for the praise of your glo:r:y.

That he may renounce himself, to follON Christ, we pray you, IDrd. R. Hear us, lord.That he may be steadfast in prayer, and zealous in his medita tion of your word, we pray you, IDrd.R . Hear us, IDrd.That he may be courageous in trial, persevering in difficulties,we pray you, lord.R . Hear us, lord.That he may live each day in the obedience of faith,we pray you,lord.R . Hear us, IDrd.

That he may give himself, and not count the cost, andthat he may love the brethren with a sincere, hunble love,we pray you,lord.R . Hear us, lord.'That he may place his hope in you,and never despair of your love, we pray you, lord.R. Hear us, IDrd.

Other examples may be found in OPR, p.45 ff, nn.140-142, although these texts are there provided for the first profession (the litany of saints is said in the QPR provisions for perpetual profession, thus eliminating the General Intercessions, already included in the last part of the litany).

14- The eucharistic liturgy continues as usual.(For the Eucharistic Prayer I, there is a proper "Hane

igitur".In the other eucharistic prayers, mention of,the

professed is made during the intercessions.Texts are given in OPR, pp.119-121.)

For the proper Mass texts (chants', prayers, preface), see the

Missal. Before the final blessing of the assembly, the celebrant gives a spe

cial blessing to the professed.Here is the text of the Ranan Ritual:

Deus, tanti operis effector et

5nruneris, supema gratia vos repleat,ut vitae operibus et norum sanctitate populum suum aedificetis.R. Amen.

5Monastic

Ipse divinae vos faciat caritatisapud annes gentes testimoniun et signum.R. Anen.

Quos ad perfectam Christi sequelam in terris vocare dignatus est,in caelos tandem clementer excipiat.R . Amen .

= OPR, n.76, pp.35-36.An o t h e r f o nn u l a :

Deus, bonarum inspirator voluntatun, vestra foveat consilia cord.ague roboret,ut, quae pranisistis, perseveranti servetis fide.Ipse concedat vobisut arctam viam quam elegistis, in gaudio Christi percurratis,onera fratrum cum exsultatione portantes.Caritas Dei ex vobis familiam efficiat in nanine Danini congregatam,quae Christi amoris reddat ima.ginan.R.Amen. = OPR,n.144,p.50.

For wanen religious:Deus, sancti consilii inspirator et effector, sua vos constanter tueatur gratia,ut vestrae vocationis munera fideli animo persolvatis.Ipse divinae vos faciat caritatisapud annes gentes testinonium et signun.Et vincula, quibus Christo vos nexuit in terris,in caelis benignus perennet.R. Amen.

Another fomru.la for wcmen religious:annipotens Pater conced?t vos constantes esse in fide, siroplices in ma.lo,sapientes in bono.Da:ninus Iesus, cuius vestigia sequ:i.mini,

= OPR, n.83, p.79.

tribuat vos mortis et resurrectionis suae mysterium in vestra came renovare.Sancti Spiritus igniscorda vestra ab anni labe purificetet divine inflanmet airore. R. Amen. = OPR, n.160, p.94.

5

- Monastic Initiation 49

In each instance, the follc:Ming fonnula is added as a blessing for the entire assembly:

Et vos aunes, qui his sacris adestis, benedicat annii:otens DeusPater, et Filius + , et Spiritus Sanctus.R. Amen.

A P P E N D I

X I - BIBLICAL

TEXTSFor the Profession -1.ass or a Bible Service

Note:Texts marked with a cross + are for wanen religious only. The num bers here given refer to the Ordo Professionis Religiosae, Altera Pars, cap.V, p.83 ff. Texts are cited according to the RSV.

Old Testarrent ·Readings

98 Gen 12:1-4aLeave your aountry, your family, and aome.The Lord said to Abram•••4 usque ad: • • •as the Lord had told him.

99 1 Sam 3:1-10 Speak, Lord, your servant is listening.NCM the boy Sanru.el was ministering•••

100 1 Kings 19:4-9a, ll-15a Go out and stand on the mountain before the

Elijah went a day's journey•••9 usque ad:of the cave.[Lord.

15 usque ad: of Damascus...101 1 Kings 19:16b, 19-21 Elisha left and followed Elijah.

The Lord said to Elijah, "Elisha the son of Shaphat•••+102 Song 2:8-14 Rise, my love, and aome.

The voice of my beloved !Behold•••+103 Song 8:6-7 Love is strong as death.

Set me as a seal•••+104 Is 61:9-11 I exult for joy in the Lord.

The descendants of my people shall be knCMn among the nations•••

+105 Hos 2:14, 19-20 I will betroth you to myself forever.Thus says the Lord:"Behold, I will allure her•••

Note: follow the Hebrew text for v.14.

5

N ew Tes tamen t · Reading s 106 Acts 2:42-47 A ll those who believed were equal and held all

things inThe brethren devoted thenselves to the apostles' •••

107 Acts 4:32-35 One hea:rrt and one soul.

[common.

Na.v the carpany of those who believed were of one heart• • •

108 Ran 6:3-11 Let us walk in newness of life.All of us who have been baptized into Christ Jesus•••

109 Ran 12:1-13 Offer your bodies as a living, holy sacrifice, truly pleasing to God.

I appeal to you, brethren, by the mercies of God•••110 1 Cor 1:22-31 To many, preaching a crucified Christ is

madness; to us,it is the power of God.

JEMS demand signs and Greeks seek wisdan • • •+111 1 Cor 7:25-35 An unmarried woman can devote herself to the Lord

's work.Concerning the unmarried, I have no canmand • • •

112 Eph 1:3-14 The Father chose us in Christ to be holy and spotless in

Blessed be the God and Father of our IDrd Jesus Christ•••CZove .

113 Phil 2:1-4 Be united in your convictions and in your love .

If there is any encouragement in Christ•••114 Phil 3:8-14 I Zook on everything as useless if only I can know

Christ.IndeedIcount everything as loss•••

115 Col 3:1-4 Let your thoughts be on heavenly things, not on the things that are on the earth.

If you have been raised with Christ•••116 Col 3:12-17 Above everything, have love for each other,

because that is the bond of perfection.Put on, as God's chosen ones•••

117 1 Thess 4:1-3a, 7-12 What God wants is for you to be holy.Brethren, we beseech and exhort you•••3 usque ad: your sanctifica

[tian.118 1 Peter 1:3-9 You have not seen the Christ, yet you love him.

Monasti c I ni t iu.t 5Blessed be the Gcx1 and Father of our IDrd Jesus Christ•••

5

119 1 John 4:7-16 As tong as we tove one another God witt tive in us.

Beloved , let us love one another • • •

120 Rev 3:14b, 20-22 I witt share a meat side by side with him."The words of the Amen, the faithf ul • • • •

121 Rev 22:12-14, 16-17, 20 Come, Lord Jesus!I, John, heard a voice saying to me, "Behold, I am caning soon • •

• Respansori al P s alms Hebre.w (and RSV, Jerusatem Bibte)

numbering .

122 Ps 24:1-2, 3-4ab, 5-6R. (6) Lord, this is the people that longs to see your f ace.

, 123 Ps 27:1, 4, 5ab, 8bc-9abc, 9de and 11R.(Bc) I long to see your face, o I.ord.

124 Ps 33:2-3, 4-5, 11-12, 13-14, 18-19, 20-21R .(l2bJ Happy the people the I.ord has chosen to be. his a.vn.

125 Ps 34:1-2, 3-4, 5-6, 7-8R. ( la) I will bless the I.ord at all times.Or:(Ba) Taste and see the goodness of the I.ord.

OR

Ps 34:9-10, 11-12, 13-14, 16 and 18R . ( l a) I will bless the I.ord at all times.Or:(Ba) Taste and see the goodness of the lord.

126 Ps 40:1 and 3ab, 6-7a, 7b-8, 9, 11R .(7a,Ba) Here am I, lord;

I CCllle to do your will.

+127 PS 45:10-11, 13b-14, 15-16

R. (Mt 25:6) The bridegrocm is here;let us go out to meet Christ the lord.

128 PS 63:labc, ld-3, 4-5, 7-8R .( l b) My soul is thirsting for you, 0 lord my God.

129 Ps 84:2, 3, 4-5a, 10, llaR. (1) HcM lovely is your dwelling place,

lord, mighty God!

130 Ps 100:1-2, 3, 4, 5R. (2b) Cane with joy into the presence of the I.ord.

Monasti c I ni t iu.t 5

Alleluia verse ·and verse before the GCS?:l

131 Ps 133:1See hCM good it is, hCM pleasant, that brothers live in unity.

132 Mt 11:25Blessed are you, Father, IDrd of heaven and earth;you have revealed to little ones the mysteries of the kingdan.

133 John 13:34Igive you a :new ccmnandment:love one another as I have loved you.

134 John 15:5I am the vine and you are the branches, says the ID:rd: he who lives in me, and I in him, will bear much fruit.

135 2 Cor 8:9Jesus Christ was rich but he became poor, to make you rich out of his poverty.

136 Gal 6:14My only glory is the cross of our IDrd Jesus Christ,whidl crucifies the world to me and me to the world.

137 Phil 3:8-9I count all things worthless but this:to gain Jesus Christ and to be found in him.

Gospel

138 Matthew 11:25-30 You have hidden these things from the learrned and the clever and revealed them to children.

At that time Jesus declared•••139 Matthew 16:24-27 Anyone who loses his life for my sake will find

it.Jesus told his disciples, "If any man would cane after me•••

140 Matthew 19:3-12 There are some persons who ahoose to remain unmarried for the sake of the kingdom of heaven.

Pharisees cane up to Jesus•••141 Matthew 19:16-26 If you wish to be perfeat, go and sell

everything you have and come follow me.Behold, one cane up to Jesus, saying•••

5

---

5Monastic

+142 Matthew 25:1-13 Look, the bridegroom is coming; go out and meet him .

Jesus told his disciples this parable:"Then the kingdan of heaven shall be ccmpared to ten maidens • • •

143 Mark 3:31-35 The man who does the will of God is my brother, my sister, and my mother.

The :rrother of Jesus and his brethren came• • •144 Mark 10:24b-30 We have Left everything and have followed you.

Jesus said to his disciples, "Children•••+145 Illke 1:26-38 Behold the handmaid of the Lord!

The angel Gabriel was sent fran God• • •

146 ll.lke 9:57-62 Onae the hand is Laid on the plough, no one who Looks back is fit for the kingdom of God.

As Jesus and his disciples were going along the road•••

+147 Illke 10:38-42 Jesus aaaepts the hospitality of Martha and praises the attentiveness of Mary .

Jesus entered a village•••148 Luke 11:27-28 Happy are they who hear the word of God and keep

it.As Jesus was speaking, a wanan in the cr<:Md •••

149 Jolnl 12:24-26 If a grain of wheat falls on the ground and dies, it yields a riah harvest.

Jesus told his disciples, "Truly, trulyIsay to you•••

150 John 15:1-8 Whoever remains in me, with me in him, bears fruit in plen ty.

Jesus said to his disciples, "I am the true vine•••151 John 15:9-17 You are my friends if you do what I corronand

you .Jesus said to his disciples, "As the Father has loved me•••

152 Jolnl 17:20-26 I want those you have given me to be with me where Iam. [Jesus lifted up his eyes to heaven and prayed, saying,

"Holy Father,] I do not pray for these only•••

54

II - R:MAN RITE BIESSING OR a:NSECRATICN TEXTS

1- Solemn Blessing of a Male Religious = OPR, n.67, p.30.

Deus, annis sanctitatis fons et origo, hanines a te creatos ita dilexistiut divinae naturae consortes efficeres;quod tuae bcnitatis consilium nee Adae peccatum exstinguerenee mundi crimina valuenmt mutare.Etenim t.Emforum pr.ilrordiis nobis Abelan praebuistiinnocentis conversationis exemplar; ex dilecta autan Hebraeorum plebesanctos deinceps viros provide suscitastiannique virtute praeclaras mulieres, in quibus Sion aninet Filia, sanctissima Ser!Jler Virgo Maria,cuius de castis visceribusVe:t:bum tuum pro mundi salute incarnatum processit, Iesus Christus Dcminus noster.Qui a te, Pater, fo:r:ma sanctitatis effectus, ut nos ditaret se fecit egenumservique vestan induitut nos redderet libertati•.Mysterio autan Paschalimundum ineffabili caritate redanit suarrque sanctificavit Ecclesiam,cui a te, IX:mine, Spiritus dona praneruit.Tu enim, voce suggerante Paracli:ti,ad Christi sequelam innumeros filios attraxisti qui, relictis annibus,suavibus nexi vinculis caritatis tibi ferventi adhaererent an.iroo cunctisque fratribus deservirent.Respice ergo, IX:mine, super hos fanulos tuos, quos superna providentia vocavisti,et anitte in eos Spiritum sanctitatis ut qi.D, te donante, laeti pranisenmt, te adiuvante, fideles adimpleant.Divini Magistri exernpla studiose intueantur,

5Monastic imitentur assidue.

5Monastic

[Sit in eis, Dcmine, intanerata castitas, laeta paupertas, oboedientia generosa.Tibi humilitate canplaceant, sul:::missio corde deserviant, caritate ferventer adhaereant. Sint in tribulatione patientes, stabiles in fide,spe gaudentes, operantes aroore.]Forum conversatio Ecclesiam aedificet, mundi salutem pranoveatad bonorum caelestium signum existat praeclarum.Dcmine, sancte Pater, his famulis tuis sis munimen ac regimen;et cum ad Filii tui tribunal pervenerint, sis rnerces et praanium;ut devotionis suae munera adimplesse laetentur; et in tua caritate finnati,Sanctorum fruantur consortiocum quibus perpetuum tibi honorem retribuant. Per Christum Daninum nostrum.R. Amen.

2- Another formula for a male religious = OPR, n.143, p.49.

Deus, per quem Ecclesia tua sanctificata virescit, te decet laus annis creaturae.Tu, enirn, tanporum exordio laetabilen mundum creasti;qui, cum .Adae peccato collapsus iaceret,novum caelum novarrque tellurem futura pranisisti.Terram autan haninibus c::cmnisisti, · ut suo fecundarent laboreet per eius percurrentes vias·ad caelestan civitatem gressus dirigerent.Filiis autem tuis, quos sacris initiates mysteriis, in sanctam congregasti Ecclesiam,varia charismatum dona distribuis,ut sint qui in casto cormubio tibi deserviant quique nuptiis propter regnum caelorum renuntient, bona ct.meta cum fratribus carmunicentac tanta invican diligant caritate, ut, cor unum effecti,societatis aeterni praestent iroaginem.

5

Su:i;:plices ergo rogamus :de caelis ernitte Paraclitun super hos famulos tuosqui Christi verbis fide adhaeserunt cx:mstanti. Eorum robora mentes,ad Evangelii doctrinam vitam confonna. Ferveat in eis, IXmine, mutua caritas hcmint.Jn1ue flagret studium,ut signum exsistant manifestun te unum esse Deum verumcuncto.sque hanines infinito amore diligere. Fae, IX:Jnine, ut huius vitae certamina fortiter sustinendocentuplum iam nunc, qucx:1 pranisisti, accipiant palmarrque tandem consequi mereantur aeternam. Per Christum n:minum nostrum.

3- Solann Blessing of a htlnan Religious = OPR, n.72,p.73.

Deus, sancti prop:>siti auctor et custos, debitis nos decet te celebrare praeconiis, qui per Verbum tuum in Spiritu Sancto hurnanarn familiam ineffabili arrore creastiad tanta caritate divine admisisti consortiaut imaginis tuae insignilius vitaeque perpetuae ornamentis tarrquam sponsam ditares.Cume vero diabolica fraude decepta fidei vinculum fregit divinaea nuptiali non exclusisti pactione,sed. aeterno in N , servum tuum, impulsus snorepristinum foedus miserieors instaurasti.[Dein ex fidelis Abrahae serninestirpem victuram stellarum nunerum ele:Jisti et legiti.mas foederis tabulasMoyse ministro finnasti.In qua tuae dilectionis plebesanctae per saecula mulieres floruerunt, pietate ac fortitudine insignes, iustitia atque fide praeclarae.]CUTI. darrurn venit tanp:>rum plenitudode radice Iesse sacram Virginan suscitasti, quae Spiritu superveniente Paraclitoac tua obumbrante virtute,

5Monastic inmaculato partu mundi Redanptoran effunderet.

5

Ille pauper, humilis, oboediens effectus,causa et exanplar totius exstitit sanctitatis;Ecclesiam Sponsarn rondiditac tanto dilexit arrore up pro ea seipsum traderet ac suo sanctificaret cruore.Tu autan, Dcmine, providenti sanxisti consilio ut eius vestigia filiae sequerentur innumerae, quae Christi discipulae factaead sponsa.run dignitatan provehi rnererentur.

[QUannn admirabili varietate sancta floret Ecclesiatamquam Sponsa omata monilibus, Regina circmnamicta virtute, Mater prole exsultans.]Supplices ergo, Pater, :rogarnus ac petimus: super has filias tu.as ignem emitte Paracliti, ut flarnTiaID alat propositiquam in earurn cordibus suscitavit. Renideat in eis, IX:mine,baptismatis nitor vitaequ.e innocentia. Tibi caritate ferventer adhaereant, sacris religionis vinculis confortatae.Unici Sponsi Christi consortium se:rvent fideles;Ecclesiam Matrem strenua diligant caritate cunctosque hanines supemo arrplectantur amore, quos de beata specaelestiun bonorum ccmrroneant. IX:mine, sancte Pater,famularum tuarum rniserirors dirige gressus et iter defende benignus;quae cum danum pervenerint ad summi Regis tribunal, non Iud.icis verba pavescant sed SpJnsi vocan percipiantsuaviter ad nuptias caelestes vocantis. Per Christum IXmi.num nostrum.R. Amen.

4- Another formula for a wanan religious = OPR, n.159, p.92.

IXmine Deus, rm.mdi creator haninurrque Pater, laud.ibus gratibus te veneramurquod de Abrahae stirpe i;opulum

5Monastic elegisti ac, tuo nanine deroratum, tibi sacrasti. Quan, cum in deserto peragraret,voce tua ronfortasti et dextera protexisti;

6

cum pauper et despectus esset, arroris foedere tibi sociasti; crnn a tua dilectione aberraret,ad iustitiae sanitas miserioors reduxisti; cum autem te inquireret,paten1a praevenisti caritated.onec libertatis re;Jionen inoolaret.In primis vero, Pater, ben.edicinrus tibi,quia per Iesum Christum, Filium tuum ac Fratren nostrum, voluisti nos ad veritatis agnitionen venire.Ille, ex beatissima Virgine natus, populum tuum a peccato iroriendo red.emitet de futura gloria resurgendo camonuit. Cum auten ad tuarn dexterarn oonsErlisset, sanctum enisit Paraclitumqui discipulos vocaret innumeros, ut, Evangelii sectantes consilia, Naninis tui gloriae haninurrqu.e saluti totam vitarn sacrarent.Sed hodie dcrm.m tuam decet novo cantioo resonare pro his sororibus nostris,quae vocen attendentes tuamdivino se obtulerunt servitio.Emitte, ergo, D:mine, Sancti Spiritus donum super has famulas tuas,quae propter te annia reliquerunt. Fulgeat in eis, Pater, vultus Christi tui ut ames, eas aspicientes,Ipsum Ecclesiae tuae ad.esse cx:>gnoscant. Fae, quaesunus, ut oor liberum custcxlientes, fratrum curas suscipiant;ut subvenientes adflictis, Christum patientem reficiant; ut humana spectantes,ea sentiant divina providentia gubernari. Vitae suae done adventum Regni festinent, donec Sanctis tuisin caelesti patria nereant sociari. Per Christum Daninum nostrum.R. imen.

Monastic 5

III - Im.AN RITE JNI'EICNS FOR A SOLEMN PROFESSICN

Texts taken from OPR, n.57, p.25; and n.62, p.68.

Filii (frtres), iarn per baptisrm:im peccato :rrortui ac IX:m.ino sacrati, vultis perpetuae professionis titulo int:imius Dec oonsecrari?R. Volo.[Filiae, (sorores) dilectiss.imae, iarn per baptismum•••]Vultis, Dei adiuvante gratia, eandem vitarn perfectae castitatis, oboedientiae et paupertatis,quarn Christus IX:Jninus eiusque Virgo Mater sibi elegenmt amplecti et in perpetuum servare?R.Volo.VUltis, Evangelium studiose sectantesac vestrae farniliae Re:Ju].am custodientes,ad perfectam caritatem erga Deun et proximum oonstanter finniterque contender?R. Volo.Vultis, Sancti Spiritus subveniente rm.mere, in p::>puli Dei servitiuntotam vitarn generose impend.ere?R. Volo.Vultis in solitudine ac silentio,in assidua prece et alacri paenitentia, in hunili lal::x:>re sanctisque operibus soli Dec vacare?R. Volo.

The follCMing is an adaptation of the al::x:>ve, prop::>sed by the rronastery of Our Lady of the SncMs, and here freely rerrlered into English.Dear son, by your baptism you are already dead to sin and oonsecrated to the IDrd. IX> you wish to consurmate your consecration by giving your selves still more intimately to Gcxl in the :rronastic life?R. Yes, Father,with the help of Gcxl 's grace.IX> you freely ccmnit youself today, to leave all things to follow Christ in his life of hunility, poverty, and chastity?R. Yes, Father, with the help of God 's grace.

6

Do you wish to observe rmtil death obedience to your Father Abbot andto all your brothers in Christ?R. Yes, Father, with the help of God's grace.Do you wish, by your fidelity to the Rule of Saint Benedict, to tendfinnly and generously to a perfect love of God and neighbor?R. Yes, Father, with the help of C:iOd's grace.For the sake of the kingdan of heaven and the salvation of your brothers, do you wish to be free for God alone, in solitude and silence, and by a life of rminterrupted prayer and joyful penitence?R. Yes, Father, with the help of God's grace.The Abbot conclude s with the following, or with something similar:

May the Lord bring to perfection

the work he has begun in you.

IV - BIESSING OF A MCNKText Proposed by the Francophone carmission

The fol lowing repre sents a free Eng lish rendering of the French text:

Be with us, Lord, holy Father;be with us, O God, eternal and all-i:;o.verful, who, before the creation of the world,chose us in Jesus Christ,to stand before your face, holy through love, to be, in your beloved Son, adopted sans.At evecy stage of histocy,you have set men apart f:ran other men,that they might serve you in the obedience of faith,and be perfect, even as you are perfect. Thus did you call Abraham,ccmnanding him to leave his father's houseto journey to the oormtry you would sho.v him.You revealed yourself to Moses,and made him the leader of your people in the desert.On Mount Horeb, you nade Elijah hear your voice, •and you filled him with a burning zeal for the glocy of your Name . Of men born of \ilneil,

none was greater than Jolm the Baptist,man you made to be the witness to your Light. At last, to shCM us the way that leads to you, you sent us your only Son , Jesus Christ,

Monastic 5born of the Virgin Mary.

6Monastic

He called twelve disciples to follcw him and to live with him,and to be the witnesses of his death and resurrection.On the day of Pentecost,he pJured forth on them the Spirit of holiness, who corres forth fran you, O lord.To the fellcwship of the apJstles, you added believer upon believer;and, in their fidelity to this camrunion,they had but a single heart, a single spirit.And since that time, you have never ceased to call innumerable sons to holiness in the religious lifethrough the action of your Spirit. IDok with love upon our brother N.Make him holy, grant him your blessing,ancl keep him safe forevenrore.Give him, O lord, the fruit of the Spirit:charity, joy, peace, patience, readiness to serve, goodness, confidence in others, gentleness, and self-mastery.Let your Spirit be his very life;let your Spirit inspire his every deed, and keep him in your love.And lead us, one and all to:jether, to eternal life. '!'his we ask through Christ our lord.R. Amen .

Trans., Gethsemani Abbey

6

Q U E S T I 0 N N A I R E

ON TWO PROJECTS OF THE LITURGY

COMMISSION RITES FOR DEATH AND BURIALRITES OF MONASTIC INITIATION

The following questionnaire has been sent by the Liturgy Commission to all Superiors of the Order.Presumably, each Superior will invoke the help of the local Liturgy Com mission, perhaps even of the entire Community, in preparing the replies to the various questions.Answers should be sent before August 1 5 to:

Fr.Gerard Dubois, o.c.s.o. Abbaye Ste-Marie-du-Mont59- Gcxiewaersvelde

FRANCE

F U N E R A L S1- Ranarks on the structure of the whole ensemble? 2 - In particular:

Have you any oc:mnents on what prered.es the transfer of the bcx:ly?Should material be provided to accanpany the washing of the body?

3 - The procession to church:Cbes the the proposed structure (with the prayer said only up:m arrival in the church) seen satisfactory?Should the list of days 6n which the bcx:ly carmot be left in churchbe mcx:lified?

'4 - Should the paschal character of the procession to the cemetery be maintained?

5 - In the canete:cy, the following schema has been proposed (but not im

posed):a- Rite of interment without interruption, while the

Carmunity says psalms, or sings, or listens to a biblical reading .

b- Final prayer,with a sanewhat developed structureJ:bes this sean acceptable? or is the previous schema better? i.e., each stage of the burial is accanpanied by a prayer (which presup poses mterrupting the chanting of the psalms or the singing at the opportune mc::rrent) •

6 - The return to the sacristy?

6Should the procession in ccmnunity to the church be maintained asobligatory?

,,'

I

6

S U F F R A G E S F O R T H E D E A D

Are you satisfied with the proposals voted for by the General Chap ter of 1969? (Decisions for 1969, n.39, p.322 of the French text) .

Have you any concrete suggestions?

M O N A S T I C I N I T I A T I O NENI'RY lNI'O THE NOJrrIATERanarks on the structure of the whole ensanble?

TEMPORARY PIDFESSICNWhat are your ranarks:- On the place of profession:church or dlapter?- Structure of the whole ensanble?- What about the present structure (retainerl facultatively in this pro- ject),with its distinction between a p:ranise of obedience and the reading of the schedule of profession?

PERPETUAL PIDFESSICNRanarks on the structure of the whole ensanble? In particular:- What about the place of the anbrace, either before or after the prayer of blessing?

- The place of the suwlications (instead of of the litany of saints) during the usual General Intercessions, instead of juxtaposerl to the interrogations?

- Should liberty of choice be allc:Merl for one of several blessing texts?

=====-=-=-=--=-= ----------- ...------------------ ----------------------

6

NEW MELLERAY : OUR LITURGY COMMITTEE

Here at New .Melleray, our liturgy cx:mmittee is perhaps not unlike rrost conmittees with their ups and downs through the years.Perhaps it would be of interest to shON where we're at right DCM .

Last fall the incumbent liturgy c:x:mnittee p:rq::osed a set of stat utes to the camrunity, based on their experience of the ccmnittee's functioning and malfunctioning through the years.A oopy of the pro posed statutes was given to each member of the camn.mity, and one day we all met to discuss the matter.The basic idea of having "statutes"along with sane of its specific points were agreed to without rm.ich ado.Other points were changed during the discussion by camon oonsent, while still others had to be made the subject of a ballot.

When the dust had settled, the present liturgy c:x:mnittee was in existence with a fairly clear and simple set of statutes which has proven to be effective in our on-going liturgical renewal.

Here then. are the statutes:

STATUI'ES OF THE LI'l'tJR3Y cc:J.1MITrEE OF NEW MEI.LERAYI.Menbership

The cx:mnittee will be canposed of four members.They will be appointed by the Abbot with the consultation and ratifi cation of the ccmmmity.The cantor will be a manber ex of fi c i o .They will elect a chairman at their first meeting. Their term of office will be one year.

II.MeetingsThe c:x:mnittee will meet at least once a week.All meetings will be open to observers, and sane will be

6planned for the participation of all interested.Minutes of the meeting will be posted on the "liturgy board. "

6

III.FunctionThe conmittee's main purpose is to foster gro.vth in the appreciationand celebration of the ccmnunity's liturgy.To this µirpose it is atq?CMered by the ccmnunity, through their ap proval of these statutes, to initiate experiments in liturgy, with the previous notification of the carmunity.Exferiment here meansa trial period of specified length, after which the cx::mnunity will vote to accept or reject the proposed change.Initiating this experimentation will require the Abbot's approval in small matters and the cx:mnunity 's approval by ballot in larger mat ters -the distinction to be detennined by the Abbot.

These statutes will be reviewed by the cx:mnunity in one year.

With these statutes our liturgy ccmnittee feels both its freed.an and its responsibility to the ccmnunity, and the o:mmmity feels at ease be cause all the liturgy ccmnittee's activity runs along clearly defined channels, is open to their observation, and is ultirnately subject to their approval or rejection.Thus we are hopeful that a true ccmnunity liturgy can be built up.

Sare of the projects we've initiated in the past feN rronths are:- a new psalm schema for Mid.day Prayer- a changing schema for Office bajinnings and endings·- a new Holy Week booklet- irnplanentation of the neN Ordo Missae- a plan for fixing a carm..mity liturgical calendar fran month to month.

The statutes have helped to implanent these things srcoothly and effi ciently, with a minimum of blood, sweat and tears.

In oonclusion, these statutes of ours may have little if any value out side NeN lleray's CMn particular situation, circumstances, and people; but Liturgy is for sharing, and this brief note on our liturgy ccmnittee is a chance to share with all

6readers of Liturgy our ccmnon concern for ongoing liturgical renEMal.

Br.Kevin Br.David

Br.Tobias

Fr. John

7

THE MISSAL PREFACES

With the kind permission of Dom Antoine DUMAS, O.S.B ., we are here pub lishing an extract from a letter he wrote last October 15, to a member of the Order's Liturgy Conunission, who had raised a question about the prefaces of the new Missal.

The letter should be read in reference to a particular question to be settled: Should we maintain or suppress our proper prefaces for Saint Benedict and Saint Bernard?

"• • •My whole effort has been, in the redaction of the future missal, to·· enrich it with r e al prefaces, which are a thanksgiving for the salvation wrought in Jesus Christ.There will be around 75 prefaces, old and nE!N, the majority of which deal with the liturgical seasons and with the feasts of our lord.With the

exception of a few saints (our Lady, the angels, St.John the Baptist, St.Joseph, the apostles in general), I have pro vided short prefaces for the Ccmnons (martyrs, pastors, virgins•••) to provide for local solannities.But it seans to me to be useless, and of little pedagDg"ic value, to rmltiply proper prefaces for the saints, textsWhich all too easily turn into panegyrics, and are no longer centered on the mystery of salvation. We must be faithful to the spirit of the litur gical refonn, and maintain the beginning of the Eucharistic Prayer in all its purity, that is to say, centered on the great deeds wrought by thewrd. Whatever might be our veneration for st.Benedict or st.Bernard,we should honor than in their proper place:that is to say, by their Mass chants, and by the appeal made to their intercession in the collect.

In time, those who cane after us will tend only too well to re-introduce what we are suppressing with great effort.The whole history of the liturgy is made up of these useless superfluities.OUr duty is to be

s t r i ct in this regard, and I am happy to kno.v of your o.vn reserve relative to such prefaces, which derx:>te nore of a devout zeal than a healthy under standing of the liturgy acoording to

7Vatican II."

Trans., Gethsemani

l

·1l)

6

THREE PERMANENT ASPECTS OF THE DIVINE OFFICE

I. THE OFFICE IS A SIVfilen the local a:mnunity gathers for the celebration of the

Office, it not only is part of the Church universa!, but is also a manifestation of the Churdl; for it is in this carmunity prayer that we find rendered ex pressly visible an essential feature of every Christian prayer:the unity in prayer of the believer with Christ and his Church and with everyone in whan the

Spirit of Christ is praying.As St.Cyprian wrote, "We do not say· Father,'but · Father;'nor 'give ''but 'give ;'this is be cause the Master of unity has not willed that prayer should be a purely private affair, and that each one should pray only for himself.He who has brought us all into his unity, has willed that each one pray for all" (De oratione dominica).

At the local level, the Office is an efficacious sign, the actual reali zation of the unity of the Ccmnunity in Christ.The E. charist makes theChurch; hence, the Eucharist also makes every local church.Could one not say that the Office, conjointly and specifically, makes the m:>nastic canm.u-Ill'.ty?•

II. THE OFFICE IS A CELEBRATIOO rn FAITHLike every liturgical action, the Office is an act of

Christ the Priest, who is at the head of his Church.Hence, to participate in the Office is to actualize in faith one's baptismal priesthood, by magnifying God 's holy Name, by

proclaiming the Word, and by interceding for all men.This is my the Office should be celebrated with a conscious

reference to the Eucharist, the great thanksgiving of the people of God, in which thework of our redanption is accanplished.Even if, in 0e concrete, the Office is not celebrated near the altar, there is nevertheless

an intrinsic link between Office and altar, which is the center of Christian worship.Even if

,.

770

the Hours are not celebrated. with the Sacrifice of the Mass conceived of as the center of the monastic day (the C>pFOrtuneness of a daily Eucharist can be called into question), it is nevertheless impJrtant that the ccmrunity liturgy as a whole be seen in its relationship with the one Sacrifice of Christ, of which the Eucharist is the .Me!rorial. Fran this Sacrifice flows every grace in the Church; and the Office is celebrated with true authenti city only to the degree in which the paschal mystery is accanplished in each of those who celebrate the Office.

III. THE OFFICE IS A PRAYER rn SPIRIT AND rn TRUI'HThis truth has to becane a reality through the total attention of

each in dividual taking part in the liturgical action; but it also has to be "objecti fied" in an existential incarnation of the spirit of the Camrunity gatheredin prayer.

This is what legitimizes and demands spontaneity in liturgical expression, a spontaneity whidl calls for an active and acting creativity which is at one and the same time audacious and

respectful.Audacious, for one has to be bold enough to renew the liturgical

fonrlS, soas to make than translate the personal message of the believers gathered by

the call of the Father in a detennined camrunity of prayer.Respectful of the faith of the entire Church, for one has to

transnit the rressage of Christ according to "the faith received fran the aJX)Stles." If the liturgical assanbly is part of that "camrunity of faith, of hope, and of love by which Christ pours out, for the sake of all, truth and grace" (Lumen Gen tiwn), then the adage dear to the patristic tradition retains all its impJr tance for our CMn time: "illx credendi, lex orandi."

Every fonn of liturgical expression, be it as spontaneous as one could ev er desire, Im1St take its rise fran the W:>rd of God, and Im1St remain objective ly in accord with that W:>rd, under pain of the local ccmrunity 's foundering in

a.morass of collective subjectivism at a ti.Ire when the liturgical movanent has scarcely been able to make the piety of the faithful e.rrerge frcm individual subjectivism.The prayer of the monastic

camrunity must certainly be intense ly personal; but it IffilSt express first and forarost the faith of the entire Church, the joys and the hopes, as well as the pain and the suffering, of the whole human race.OtheIWise, ccmrunity prayer would be only a more or less

7Three Permanent Aspeats of the Divine

sentimental piety playing games with itself and :p::>w:ing itself out in p.ire arbitrariness.

The Office demands res:p::>nsibility on the part of the Church to.vards theworld which must be saved, to.vards the whole of creation which is waiting until it can at last take part in this praise of God 's glory.

This basic truth should fonn and penneate the spiritual attitude one should bring to the Office, for constant renewal is absolutely necessary.OUr search for security in the stability of liturgical forms of expression is a sentiment which has to be p.irified.True peace can c:x:me only if we grasp fran deep with in the real thrust of liturgical dynamism.In this danain as in so many others, do we not need to be trained and educated for evolution?

Trans. Gethsemani Christiane BECKERClairefontaine

7

THE "FOUR" MASSES OF CHRISTMAS

Since the last refo:rm of the liturgical year (Apostolic Letter Myste rii pasahaZis aeZebrationem of February 14, 1969), the Mass for the Vi gil of Christmas has been restored to its primitive position, to the evening of the vigil.

Celebrated up to the present time with a certain anount of solannity, it is probable that this year, ID many of our rronasteries, this Mass has been sacrificed, but not without the regrets of sane of us.If, however, a good number of rronasteries celebrate or ooncelebrate oonventually the three tra ditional Masses (night, dawn, day),one can urrlerstand their heistitations before yet a fourth Mass of Christmas.

The question is precisely to kncM whether it is indeed the Vigil Mass which should be suppressed, and not another one instead .

In order to give an answer, we have to examine briefly the origID of these various Masses.Infonnation can easily be found ID a nunber of hand missals, or ID L 'egZise en priere, where Fr.Jounel gives a resum, the essential of which is the following:

The feast of Christmas is characterized today, ID the Ronan Rite, by the celebration of the Vigil Mass (in times past this was the evening Mass which opened the solemnity on the night of December 24), and of the three stational Masses at cock.crew, at dawn, and during the day.Of the three Christmas Masses, the oldest and the rrost solemn is the Day Mass.Until the 12th centw:y, it was celebrated at the Vatican Basilica•••7 it was at this pericxi that it was changed to Sa.lllt Mary Major, where the Vigil Mass had taken place, as well as the Office and the Night Mass.The Night Mass in the Basilica of the Holy lt:>ther of Go::l was in stituted in the seoond half of the 5th century ID imitation of the Mass celebrated by the Christian ccmro.mity of Jerusalan, which went to celebrate a M:iss at Bethlehem during the night of the Nativity•••

7

As for the Dawn Mass (6th centmy), it seems to have been celebrated first in honor of St.Anastasia, whose feast fell onDecanber 25, before being enriched with a for- rrulary for the Nativity.

- EgZise en priere, Paris 1961, pp.732-733.

It appears,then, that the Dawn Mass is the rrost recent one, and that it had, ill its origin, only an accidental link with Christmas.l'breover, its fonnulary is one of the less rich ones :it is this Mass, then, which should be suppressed.

On the contrary, the Vigil Mass is .irrleed a Mass of the feast.A Mass which, accordin;J to the general line of evolution, was anticipated in the no , thus becmri.ng a penitential Mass -at least, if we are to judge by the violet vests.

The Night Mass itself was advanced fran "cockcro.v" to the traditional "Midnight." If it was not anticipated still earlier, this was doubtless be cause of the euc:haristic fast, and also because of the symbolism of the hour. But the liturgy knows no "Midnight Mass;" it has never kno.vn any thing other than the "Missa in nocte" which, according to the rubrics, wasto be celebrated "in galli cantu," that is to say, between 1 A.M.and 3 A.M. in the noming (sun time).

We could thus organize our night:- 01 the evening of the 24th, opening the feast, the Vespers

Mass Hodie scietis, in oonnection with Vespers, which would be integrated into the Mass.The whole would take place rather late, perhaps, and it seans that in this case, Conpline could be suppressed.

- During the night, at around 2 P.M., the Office of Vigils and the Mass Dominus dixit.The Gospel for the Dawn Mass (Ik 2:15-20)would be added to the Gospel of the Night Mass (Ik 2:1-14), since the two sections fonn a single whole.

- Finally, during the day, and at the usual hour, the Mass Puer natus

est.Ho.vever, since this entrance chant is used again on other days, there

The "Four" Masses of Christmas 75

•

is nothing to keep one fran taking, should one so desire, the entrance chant for the Dawn Mass, Lux fulgebit (this is for those who sing the entrance chant in Latin).

This distribution seems feasible.It would have the advantage of getting the cx::mmunity to bed at a decent hour -the usual hour, at least -while at the sane time leaving a suitable amount of time for rest before the Night Office. Finally, after the Night Mass, it wou]..d be µ:>ssible to rest for another two or three hours, since Lauds during this season (at least in the northern hemisphere)oould be celebrated quite late.

These are no :rrore than simple suggestions, and we offer than for the re flection of our ccmnunities.Certainly, all this would be to the detriment of a certain amount of folk lore; but should this be regretted? Is not the feast of Christmas already too encumbered with folk lore?

Trans. Gethsemani Nivard IOIDEAIJ

La Coudre-Laval

77

THE CHRISTMAS OFFICE 1968 *110rval -Cl ai refontai ne11 1

The celebration of the Incarnation of the W:>rd in a Christmas liturgy incarnating the Christian experience of our CM.n times -this was what our small group ("Clairval") had in mind when, in the joy of a close, frater nal oollaboration, we carq:iosed the Christmas Office which we here present.

Orr a:mnunities,by whole heartedly living this liturgy in which the old and the new.are united, and by entering "cum lx>no anirco" into a fonn of musical expression to which they were not then habituated, gave great en oouraganent to our efforts.We are not, of oourse, proposing an Office type, a perfect nodel:structures evolve,the relationship between textand melody involves a constant search; involved in our am humble way in this seeking -which necessarily involves a certain arrount of fumbling - we simply want to share with you our experience of Christnias, 1968, hoping that it will open to other cx:mrrunities perspectives for the future.

Indeed, through this a:mcrete project,which various persons have sug gested that we make knCM.n to others, we camrunicate to our brothers and sisters an initiative, options, and technical data which might p::>ssibly fonn a link with their CM.n creative work, and even stir up their liturgi cal creativity.

OUr rep::>rt is divided into three sections:- Structures and liturgical fonns (I);- Biblical and theological a:mtent (II);- Notes on the music (III).

I. STRJCTURES AND LITUR;ICAL FORMSSince the Divine Office is celebrated in our bvo roonasteries according

* Editorial Note:The originaZ artiaZe appeared in our French version li turgi e 9 (Juin 1969), pp .75-81. In our EngZish transZation, it has been impossibZe to do justice to the ZoveZy French ZiturgiaaZ texts.

7

to Sdlana B, with regard to the distribution of psalms, we were able to insert with.in this structure the psalms and canticles traditionally reoognized as characteristic of the Nativity:

FIRST VESPERS LAUDS SECOND VESPERSOpening Chant Opening Chant + Invit. ps .Opening Chant Hymn Hymn HymnPs.18 Ps.144 Ps.2Ps.23 Ps.62 Ps.109Reading - Silence Reading - Silence Reading - Silence Ps. 84 Ps.150 Ps.92Song of Mary Song of Zachary Song of MaryLitany Litany LitanyPrayer Prayer Prayer

Note :Versicles and short responsories suppressed.

VIGILS Opening Chant - Invitatory with Ps.94 - HymnNocturn I Nocturn II Nocturn IIIPs.44 Ps.47 Ps.71Biblical Reading

Ps.88 A Ps.88 B Ps.97Patristic Reading

Cant. Is 9:1-6

Gospel (followed by a homily at Orval)

(Note : The versicles were sungas

responses with Alleluia, after the

Hymn of Thanksgiving

readings .) Prayer

At Vespers, a brief psalm-anti:Ei'lon is sung before and after each of the first two psalltls; while at Vigils, a general antiphon, repeated as a "leit motiv" between the psalms of each noctum, assures the over-all unity.

The Third Noctum, broken up in times past by four gospel mini-pericopes, "•••et reliqua,11 followed by their fragments of a hanily, has found greater cohesiveness thanks to the reading of a single Gospel• .r.Dreover, at Claire fontaine, a simplified structure was

The ChT'istmas Offiae 1968 - 7adopted, based on the project for SUn day Vigils, presented to the Liturgy Ccmnission of the Order.

At Lauds and Vespers, a biblical troparion acccrcq;:>anies the Songs of Zacha- ,

ry and Mary. This piece, which is thought of in tenns of an entrance chant for the Mass, is thus linked with the nore important m::ments of the liturgi cal day, and fonrs a thread of unity.Along with the hynn, it contributes

7

a festive character to the more irrportant Offices.The hymn and the litanies -poµll.ar elements of the

Office,which make it possible to intrcxiuce a oonteroporary sound with its CMil proper reso nance, have taken their traditional place in keeping with recent decisions of the Consilium.'rhe hymns at the begiruring of the Office, as in the Am brosian Rite, stamp the celebration with a lyric "elan," while at the sametime suggesting the thane of the mystecy being celebrated; a.00. the litanies, restored to the beginning of the specifically "prayer-section" of the Of fice, actualize the reality celebrated, the event or happening, in terns of praise or intercession.

II. BIBLICAL AND THOOr..cx;ICAL CDNTENI'

First Vespers of Christmas 'rhe atnosphere is straight way established .

by the hymn.'rhen, after a psalnHneditation on Christ, irSun of justice, lightof the eyes" (Ant.+ Ps.18), the expectation of Advent is surmed up and oon densoo in Ps.23 "Open, o eternal gates, alleluia, that the King of glory may a:me in, alleluia;" and Ps.84 "Grant us, O Lord, salvation." The Ant.forthe Song of Mary proclaims the joyful certitude of the inminent Caning, which .has its assurance in the divine oracle, "Bethlehan, land of Judah, fran you will oorre forth the shepherd of my people" (Miah 5:1 11Mt 2:6).

Vigils 'rhe hymn "Silence in the Night," intoned after the

alleluia-in vitatory, evokes the moverrent of the Incarnation, the loving initiative ta ken by Gcx:l, who for love of us became p:x:>r and weak, discreet, respectful of human liberty even in his plan for our salvation:"Without noise,with out violence, he canes for our sake, sinners that we are." As the living reflection of the Father, Jesus is the image of a new humanity which is united to him in the Church, thanks to the Spirit, for the glory of the Father.

Silence in the night:Here is God the Savior!Without noise, without violence, he canes for our sake, sinners that we are.In the midst of our despair, he has set up his

The ChT'istmas Offiae 1968 - 7tent, His infant face breaks into a smile of welcnre.

80

His flesh is our flesh, which he took in mercy;for in the arms of Macy, he destroys all discord and division.

Because of the love with which God has loved us, evil is pc-Merless, heaven closed no :rrore.Everywhere throughout the universe, the jcy of his presence gives new life to the family hearth, new fires of hope.The earth is enkindled with light, mankind celebrates a feast;God is one of us; he lifts up our heads.

As Word within our hearts, Jesus is born in us;in him the Church finds the grace of a Bridegroan.Mary has given us the true Ikon of the Father,the Image who invites us all to love as brothers love.Vie offer to God the beginnings of the eternal kingdan:

2may the Spirit make us one, that we may sing to the lord!

Then a burst of joy, the proclamation of the Good News: "Today, in the City of David, a savior is born to us, Christ the lord" (Lk 2:11).This First Nocturn antiphon resounds like a herald's trumpet blast, echoed by the Alleluia. The Second Nocturn gathers together heaven and earth in one and the same joy:"Joy in heaven, exult, O earth, alleluia!The lord our God

has established his reign, alleluia" (Ps 95; Rev 19:6). Joy which becones even :rrore pronounced and festive in the Third Nocturn, where Isaiah's prophecy (Canticle and Ant.Is 9:1-6)announce the Event, the Happening which will becx::me present in the reading of the Gospel.A vibrant acclama tion, bursting out in a single stream of joy, might have seaned desirable at this point; but circumstances called for the retention of the tradi tional hymn (the French Te Deum) which, however, did errl

the.Office in an'. appropriate manner, on a trinitarian note and a reminder of the whole mystery of salvation.

The ChT'istmas Offiae 1968 - 7laud s .This great mystery of God-with-us, the Good Shepherd

who seeks out his lost sheep (to use the patristic image for the Incarnation of the "Word), is conterrplated in the hynm:

O night of great joy!The Father has senthis Son to be our Savior; he canes into our hares.

To receive fran us flesh with its weakness,he begs a welcorre from us,he offers us his riches. He created all that is, the heavens and our earth; yet he becanes one of us at his futher's breast.

He is born at Bethlehan, in the land of Israel;he is the bright glo:cy of our cities, he, the Errroanuel!Kings and shepherds cane to tell himof our joy to see the star send forth its light. Splendor of the universe, glory of his Father - that he might speak with us, he veils his light.

Salvation has welled forth fran the heart of God: Christ calls to him his chosen people.To redean the world, he made his own our debts;Searching throughout the desert, where the e11€ft1Y lurks to prey on us,he looks for his lost sheep, finds it, and carries it hane. Returned nCM to the sheep-fold, he will open the door.

A particular accent he.re. derives from the reply given our questions by God in a love-filled diala;ue -a reply which is both luminous and veiled : Christ calls mankind, not by wrenching us fran our human condition,but by sharing it with us, as is underlined by the antiphon taken frcm the Prologue to the Gospel of st.John (Jn 1:14).

Finally, the biblical troparion, which is centered on Luke's Gospel nar rative, 1 keeps us bathed in the light of the night at Bethlehem.

L i t t l e Hours.Simple re.minders throughout the day of the night's great joy, the antiphons reanimate our happiness and multiply the cries of praise for the glorious birth of the Son _ of God, who is also Song of the Virgin Mary.

8The Christmas Office 1968 - Ve s p e r s . The well-known hymn by Didier Rimaud, "Today in our world," -

82

simple and recollected, a fonn of poetic expression wholly incalllated in our world and human experience -also borravs fran the Word of God new expressions of the inexhaustible truth.The antifbons taken fran the mes sianic p.salms par exeeZZenee, Psalms 2 and 109, sing in these solemn Ves pers of the glo:ry of Christ, the I.Drd 's Anointed, whose majesty is cele brated by one of the Psalms of the Kingdan, Psalm 92. This psalm canes af

ter the reading, and is treated as a responsorial p.salm.It is taken straight fran our weekday cursus (Friday of the first week),where the Gospel-antiphon serves as the New Testament key to the p.salm, and t.hravs light on its ty pology: &'Glo:ry to God in the highest heaven, and on earth, peace to menwhan he loves!" (Lk 2:14 ) 0

Finally, as already explained above, the Lauds troparion returns once rrore for the Song of Mary, turning our hearts on the evening of the feast tavards the great Light which has illumined the entire feast.

III.NCJIES CN THE MUSICWe here limit ourselves·to a few brief notes:HYMNS "Today in our world." Hanronized by C.Geoffray;

Gregorian "timbre" used fran "Iesu Red.emptor annium" (Ibnan Office); :Iesu corona celsior" (Cistercian Hymnal) .

"Silence in the night.""O night of great joy!" Texts in alexandrine verse, adapted to a Hugenot chorale, hamonized by Claude Lejeune (1530).

ANI'IPHCNS Several are inspired by folk music, e.g., the Invitato:ry, which is based of the old l, "Le bel ange du ciel," and the Third Noctum antiphon, based on "l nouvelet".

Antiphons for the Little Hours:Gregorian melody (6th mode).

Others:•••Spantanoous generation!PS.AIM 84:Joseph Samson.

TOOPARION for Lauds and Vespers :A.Toulrronde

8The Christmas Office 1968 -

For the shaping up of this musical project, we benefited fn::m the cor rections and advice of professional musicians, e.g., A.Toulnonde and G. Stefani.

'!hanks to their help we were able to let our interior music sing outwith the assurance that sound teclmique was fused with the singing of our heart.

Finally, if one had to describe this Office in a single, succinct formula, we should be happy to say that "aliveness and replaced solemn-ness to celebrate in one single elan the feast of Christmas, in which the W:>rd becarre flesh."

Trans. Gethsemani "E,quipe Clairval"

NOrES

(1) The four cantors of these two abbeys fonn a working ccmnission to shape up the French liturgy for their rronasteries.

(2) It will doubtless be noted that the traditional biblical thanes are here mixed on puIIX>Se, via the medium of p:.>etic expression, with certain expressions of rrodem thinkers whose intuitions are closely bound up with the questions raised by our day (Teilhard de Chardin, Bonhoeffer).

(3) This teclmique,which we often use in the daily Office, draws attention to t"1e christological meaning of the prayer of the psalter, and seans to be of great spiritual benefit for our camrunities.

I II

8

PSALM 46 (Hebrew 47) Benedict CLEVENGER

Assumption Abbeye 3, E rw>.j 1I r J I z J J j 3 I r

J ; I

rJ All peo-pl es, cl ap your

hands,

cry to God wi th

shouts of joy !

o,,, i,

F Qr

EJ r r<:. V\o\ll·,,

For the Lord, the Most

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Note: Finally end

Antiphon on F6

8

NEW TESTAMENT ANTIPHONS FOR THE PSALMS 1

In an inventory of the different areas open for the creation of new liturgical texts, distributed to the members of the Liturgy Ccmnission for New Texts and Music in February of 1969, by the French National Cen ter of Pastoral Liturgy, we read under the rubric "Responsorial Psalm":

Besides the refrains proposed for the new Mass Lectionary, which are taken as a rule fran the psalms themselves, we should like to have refrains inspired by the New Testament, with texts which would give a contauporary orientation to our prayer.

The sarre desire is expressed with regard to the psalms of the Office.

This brief note will be concerned only with these latter.In point of fact, for some time, experiments with texts of this

sort have been tried in the context of the monastic Office;2 and the new ad ex-perimentum Ranan Breviary, Pri"e r du terrrps present , includes an linportant batch of antiphons taken fran, or at least inspired by the New Testament - particularly for feast days.

In the follc:Ming lines, we propose criteria for the choice of such texts; we shall then reflect briefly on the use of these New Testament antiphons.

I - CRITERIA FDR THE CHOICE OF ANTIPHON TEXTSThe choice of an anti:Ehm text is more delicate than might appear .cne

has to have a spirit of "inventiveness" and discernment.For us, the most important criterion governing our choice, is the hato

geneity of the antiphon with the psalm it is to accanpany.

In the future, we shall have great difficulties with the artificiality of those hagiographical antiphons which are slapped on either side of the psalm without the slightest correspondence between psalm and antiphon-text. Indeed, in the Latin Office, it used to be the regular practice that, on feasts days and in offices taken fran the Camon, the antiphon -whether taken fran the

psalter or from the New Testament -served indifferentlyfor the psalms of Lauds, Vespers, and the Little Hours.In these circumstances, the antiphon had a purely musical function.One could hardly ex-

l888

J

pect it to give an orientation to the manner in which one prayed the psalm. Even in the case of the Vigils psalms, the antiphons of which were often taken fran the corresponding psalm, one too rarely could find a real adapta tion of the antiphon to the psalms, if we consider the psalm in its totali, and not just in a few versets.The cx::Il1J.X>Se rs of our fonner

offices felt no difficulty at the idea of usin;3' a psalm in function of an isolated verse, even if this verse was not representative of the entire psalm.NCMadays, we are irore sensitive to the various literary genres of the psalms; more awe, too, of the literary unity of a psalm .Accordingly, the earlier practice causes difficulties.

Of course, it is true that our present use of antifhons leaves much to be desired.By force of cirC1.JTIStanoes,we have had to start with simple translations of the Latin Office; or else we have been able to draw U[Xm - with irore or less success -ant.ii;¥1.cns fran a vernacular repertoire whichis still in a very embyonic state. But as of nCM, there are indications ofa positive effort within the area of discussion which nDN concerns us - that of New Testament antipi.ons, or New Testament "keys".which reveal the meaning of the psalms. If we want this research, which has begun ahrost everywhere, to bear good fruit, we have to keep raninding ourselves that it is the psalm in its totality which concerns us.Light has to be thrcMn upon the entire psalm. We have to pay attention, then, to the "tone" ofthe psalm, to its :rrovarent, to its meaning .The New Testament text which is to serve as an antii:f1on will have to be truly e n e o us w i th t h e p s alm taken as a whole.

And nDN a few ooncrete examples of hCM and hCM not to go about this. Psalm 86 exalts the choice of Jerusalen as a religious metropolis; and,

in the line of the universalism preached by the prophets, it proclaimsher spiritual maternity.It is only nonnal if the antiphon evokes the full New Testarrent fulfullment of this perspective,by using an evocative text such as Gal 4:26:"The Jerusalan above is free, and she

is our irother."Psalm 136, a lamentation sung by exiles, begins on a note of

nostalgia, but ends on one of hope:such is, indeed, the true import of the impecrato ry verses at the end of the psalm.All this,whidl was only a figure, canbe spiritually actualized with the help of an antii;hon sudl as the follow-

New Testament Antiphons for the 8

ing one, inspired driefly by 2 Cor 5:6 and Fan 8:23:"In this exile, here belav, far from the lord, we groan; we await the coming of his Day."

As a final example, take Psalm 8.Faca:i with the magnificence of cre ation,man cries out in wonder at the realization that, according to God 's plan, man himself is the master of the cosrros,man himself has to rerrler glory to the Creator.One would like to underline the christological di mension of this lordship.According to the season and the liturgical con text, the same psalm could inspire a number of different antiphons.For Easter Time (.Morning Office for Saturday of the 4th Week), the new French Breviary has kept the fine text of 1 Cor 3:22-23:"Everything is yours;

.but you are Christ's, and Christ is God 's, alleluia."Nav let us analyze a few "less happy" texts. Preterrl that we

have to find an antiphon for Psalm 17, an antiphon to be used for the ordinary sus. The incipit could serve well for a psalm-antiphon; in fact, the new Breviary adopts the first section: "I love you, lord, my strength and my salvation." The psalm is, indeed, a long thanksgiving after striking mani festations of God's protection.This first verse is a good recapitulationof the two elenents, the one objective ("lord, my strength"), the other subjective ("I love you"),which make up that "recognition" and reme:nbrance which are essential to thanksgiving. But suppose that we should want to pro pose a New Testament antiphon.It should be clear enough that we ought not to be satisfied with a purely verbal concordance of texts.Peter's answer tothe Risen lord, "lord, you knav everything, you knav that I love you" (Jn 21:

17) should in no way be a::msidered a "key" opening our understanding to the real meaning of the psalm.The harogeneity we are looking for is here can pletely missing .

Another example of a doubtful choice.In Psalm 110, verse 5 makes men tion of God's gift of food.Under pretext of this verse, one ought not topropose as a "key" for this whole psalm, the text of Jn 6:55, "My flesh is

food indeed ."3 True, in an acrostic psalm such as this one is, it is not always easy to discern a principle of organization and unity.Still, we can

New Testament Antiphons for the 990

note in these few verses a marked insistence on God 's faithfulness andon the pennanence of his works (cfr.vv.3b, Sb, 7, 8a, 9b; the conclusionto v.lOc, an inversion of the thane, seems to indicate that here indeed we find the thread which runs throughout the whole psalm)• Accordingly, we should prefer to propose to throw light on the ensemble of the psalm by making use of 2 Cor 1:20:"All the p:ranises of God find their Yes in Jesus Christ."

The first requiremmt, then, is this:take account of the psalm as it is in itself, in its literacy unity.

In the second place, we have to be concerned. with the liturgical con text in which the psalm is to be used.A distinction which often enters in to determine the choice of anti:fhons, is that of the difference between the ordinru::y weekday cursus arrl the feast day cycle.

In the setting of feasts, the psalms which lend thanselves to use by reason of their particular suitability for the mystery celebrated,4 callfor antif:hons which set off in high relief this special orientation.

Take, for example, Psalm 65, which is used at Vigils on the Feast of the Baptism of OUr IDrd.Its traditional place here is justified.:this hymn of thanksgiving evokes, as the type of eve:ry act of deliverance, the passage through the Red Sea and

the Jordan.The waters symbolize mortal trial arrl a::rabat.Such is also the "sacrament" of Jesus'baptism in the Jordan.This character of paschal anticipation can be underlined. by the choice of suitable antif:hons.Prieres du temps present proposes two New Testament texts.For the second division of the psalm, the be;Jinning of the mysterious logion of Lk 12:50: "I have a baptism to be baptized. with;and hCM I am constrained.!" This antiphon evokes the IDrd's sacrifice enough to thrCM light on the myste:ry of the epiphany in the Jordan, and, in this paschal light, to throw into full relief the mentions of sacrifice at the end of this psalm. For the first division of the psalm, the text of Mt

3:11 is used: "He will baptize you with the Holy Spirit and with fire." This use of the text points tc:Mards the Christian

actualization of the mystery, and gives full scope to the evocative force contained in the meta phors of water and of fire, in verse 12 of the psalm.Here, then are two

New Testament Antiphons for the 9

exarrples of feast day antiJilons of real worth.It seems that, as a general rule, hc:Mever, it is better to avoid in

the daily offices evocations which are too rich.It would doubtless be better to leave a5ide those antiphons which stress too particular an aspect of the Christian mystery.If we irrp:>se on ourselves an overly precise as sociation,we might risk making the psalm lose its flexibility and plasti city, which make it rossible for each one of us to make the words our own

acoording to the grace given at the m::ment.These weekday antiphons, then, should remain sufficiently general.

Used in oonnection with a psalm of sickness, such as Psalm 37, the cryof oonfidence in Mt 8:2:"If you will, lord, yoo can heal me", seems to be a good exarrple for an ordinary type of antiphon.By

its quite sober evoca tive resonance of the healings narrated in the gospels, it discreetly orientates our prayer tovards Jesus the Savior, while at the same time main

taining a perfect oohesiveness with the psalm.At the same time,we must insist that the general character

must not be red in an absolute manner.It is even to be desired that, during the more irrp:>rtant seasons of the year (Advent, Lent, Easter Time), the parti cular aspect of each season be stressed by the antiphons. Several monaste ries have already opted for this direction.Thus, during Easter Time, the first psalm of Sunday Lauds, which, in "Schana B", has a strictly peniten tial character, is seen as referring directly to the mystery of Christ dead and risen.Thus, for instance, the text of Re 1:5 has been linked with the latter part of 1 Jn 1:7, to

underline the aspect of the remission of our sins by Christ:"He has washed us of our faults, alleluia; his blood has made us pure, alleluia, alleluia." Or, again, by way of greater emphasis on the Resurrection itself, Col 1:27:"Christ is living in us; he is our hope of glory." For other penitential psalms, the follaving antiphons based on Ran 6:9-11:"Christ is risen fran the dead, he dies no more, alleluia!in

him we are alive, and live for God, alleluia!"Along the same lines, we oouldenvisage giving a specifically advent or paschal tonality to

the responso rial psalms after the readings of Lauds and Vespers, celebrated according to the structure of "Schana B".

1New Testament Antiphons for the 9

!

92

What was said for the more important seasons woul d al so be true, in our opinion, of.Sunday, whi ch one shoul d l i ke to restore i n i ts markedl y paschal character; perhaps al so true of Fri day, for whi ch the memori al of the Passi on i s more di rectly evoked. The use of Psal ms 21 and 68 at Fri-day Vespers i s i n keepi ng wi th this opti c, whi ch coul d be even more stressed by the use of a New Testament anti phon. Thus, for Psal m 68, the text ofJohn 19 :37: "They shal l l ook on hi m whom they have pi erced. 11 For Psal m 21 ,Luke 24:32 has been suggested the remark made by the pi l grims to Emmaus: "Did not our hearts burn wi thi n us whi l e he tal ked to us on the road?"The i ntenti on is easy to grasp : the dynami sm of the psal m, from the first verse wi th its cry of derel i ction to the final 11 euchari sti c verses", vv. 23-27, fol lowed by the procl amati on of uni versal del iverance, vv.28-32, suggest the words of the unknown Stranger who spoke wi th the pil gri ms onthe way: It was necessary that Christ shoul d suffer, and so enter i nto hi s gl ory.The suggested anti phon, then, i s perfect for Vespers duri ng Easter Time; on the other hand, i t seems to us to be too restricti ve to be usedi n general throughout the year. It suggests, i ndeed, our i dentifi cati on wi th the pi l grims; we have to l i sten to the psal m speaki ng. But a more di rect identifi cati on wi th the 11 I11 of the one reci ti ng the psal m ought to remai n possi bl e: I can use i t, at times, to express my own angui sh and my ownhope, and uni te these wi th the angui sh and the hope of Christ . Thi s ti es i n wi th what was sai d above about the anti phons for the ordi nary cursus.

Another element to be consi dered wi th regard to the l i turgi cal useof a psal m and the choi ce of a proper anti phon, is thi s: the pl ace of the psal m i n thi s or that Hour of the Office, or the pl ace of the psal m in the series of psal ms .As an exampl e of the former, take Psal m 1 7. In "Schema 811

, i t is sung at Sunday Vi gi l s. For thi s parti cul ar Hour, one shoul d l i ke, i f possi bl e, to express our wai ti ng for the Lord, for his comi ng i n gl ory.Thi s psal m about theophani es and judgment is admi rably sui ted for the

pur pose .Why not evoke the Parousi a of Christ? The prophecy of Lk 21:27woul d make an excell ent anti phon: "They wi ll see the Son of man comi ng i n a cloud wi th power and great gl ory.11 However, it i s q ui te clear that

New Testament Antiphons for the 9

a Vespers responsori al psal m occuri ng after a readi ng as a lyric el ement i n the Offi ce, has exi genci es other than those of a Vi gi l s psal m, where the medi tati on of the assembly i s al ready tendi ng i n the di recti on of si l ent prayer .

To sum up: we have poi nted out two chi ef cri teri a for the choi ce of

11 key11 texts:1-- the anti phon must be suffi ciently homogeneous wi th the psal

m as a whol e (a good exception, provided it doesn't happen too often, woul d be an anti phon chosen i ntenti onal ly to form a contrast with psal m) 5 ;

2-the anti phon shoul d be in harmony with the l iturgical use of the psal m: i s i t meant for a feasti ve offi ce, a weekday offi ce, or an offi ce duri ng an important season? and what functi on does i t have i n rel ati on to the time of day and its pl ace i n the structure of the office?

We shoul d l i ke to add yet another el ement whi ch from now on ought

to be a determi ni ng factor i n the choi ces we make i n the area of l iturgy: due regard for the assembly .

This or that bi bl ical al l usi on can be a consi derabl e enrichment for the prayi ng of the psal ms i n a communi ty nouri shed, for instance, by the Ci sterci an fathers and simi l ar wri ters; but the same bibl i cal al l usi on can i rri tate another communi ty l ess wel l formed i n thi s domai n.

But here we are goi ng beyond the stage of composi tion to envi sage more di rectly those who use these anti phons . It is for these l atter that we shoul d now l i ke to share a few thoughts based on the experi ence of several COITITIUni ties.

II - PUTTING THE NEW TESTAMENT 11 KEYS11 TO USE1 - It woul d be useful , perhaps, to begi n by toni ng down a

certai n i ndi screet enthusi asm . The tendency of some woul d be to make a systematic appl i cation of New Testament texts to each and every psal m . It is by no means certai n that this i s the best way to bri ng out the Chri sti an content of a psal m . In the context of certai n speci al feasts, the psal ms, if properl y chosen, can by themsel ves be i n perfect harmony wi th Chri stian usage . A New Testament text juxtaposed to the psalm mi ght at times have a weaker resonance than an anti phon taken from, or i nspi red by the psalm i tsel f.A sl i ght tex-

9

tual roodification and the addition of an alleluia is all it takes to turn verse 7b of Psalm 123 into an excellent Easter Time antip1on:"The snare has been broken, and we have been

delivered, alleluia!" Psalm 21, used at Vigils on Good Friday, "speaks" sufficiently by itself; and inthis oontext, the ideal antiphon would be taken fran the psaJJn itself:per haps the initial cry, which Jesus made his own (v.2); the passages quoted by the evangelists (in particular, v.19; cfr.Mt 27:35); or still others,e.g., "They pierce my hands and feet; I can number all my bones." Many

other exarrples can be found.

2- It is not useless, perhaps, to put one on guard against the ef fect a New Testament text can sanetimes have on a psalm.It can "inflate" it,make it over-arrple.Care uld be taken in this regard, especiallyin the case of psalrrs which are frequently repeated in the Office, such as the "gradual" psalms which rrnst carmmities use daily for the Little Hours.

3- Should we express yet another reserve? Certain camrunities are un der the irrpression that, for responsorial psalm::>dy, a New Testament refrain often denatures the proper character of the i:salm.This affinnation doubt less calls for a few nuances.In

this type of i:salm:xly, a badly chosen re frain taken even fran a psalm will have the sarre bad effect.In the caseof the antiphon-refrain, the criterion of haoogeneity, discussed at length in a preceding paragraph, has to be applied with particular attention and rigor.

In brief, the New Testament antiphon is no panacea.In this area, as in so many others, we should distrust infallible recipes.But if used with discemnent, a New Testament antiphon can be - and this has already been the experience of certain ccmmmities -an element important for the deepening of our experience of the i:salms as prayer, an element which o pens a new approach to the mystery of Christ.?

Trans., Gethsemani Jean Eudes DAVID

Bric:x;rubec

New Testament Antiphons for the 9

NOTES( 1 ) The follCMing lines make no claim to scientific scholarship; the per perspective adopted is strictly practical.This article is not meant to dogmatize; its only purpose is to draw attention to a few problans, without, hCMever, attempting to treat the matter in an exhasutive manner.

The English translations of many of the antiphons are based on French texts fran the ne.v French breviary.In the original article, authorization for the citation of these antiphons was given by the National Center of Pastoral Liturgy(2) Cfr.Chant et monasteres 2 (1969), p.25.(3) Other reasons, moreover, suggest the elimination of this

text in thepresent setting: the weekly use of eucharistic antiphons centered solelyon the aspect of food would risk the restriction of our broader understand ing of the "rnarorial" to a particular aspect.{4) This is generally the case at Vigils; but it could also be the case at other Hours.A certain flexibility in the use of these schemas is possible and desirable.

If the weekday psalms are maintained even on feast days, it seems pre ferable to maintain the usual weekday antiphons.The particular tone of the feast could be given in another manner:a troparion, a special, more ample antiphon, etc.

(5) Psalm 2, for instance, is violent, even -if one might dare to say it - triunphalistic.During Christlnastide, it could be used with an antiphon stressing the hunble beginnings of the New Testarren.t fulfillment:"In astable in Bethlehen, the Messiah is born." Inversely, one could in certaininstances contrast a psalm of dereliction with an antiphon fran Revelation, evoking an atmosphere of paschal victory.

{6) We are not speaking here of questions of length and structure, which touch on the functionality of the response;we are dealing only with the content of the response.

(7) In brief, the proposed criteria for the choice of antiphons always re solve into questions of the context.The celebration of the Office is a whole, and care should be taken that each elanent is integrated into the ensenble so as to make for balance and hanrony.

APPENDI X: Exampl es of New Testament Anti phons PSAIM 1 This is the glory of my Father, that you bear much fruit.

(Jh 15:2) Suitable for Apostles.PSAr.M 6 I shall arise and go to my Father. (Lk 15:18)

PS.AIM 8 God has united all things under one only Head, Jesus Christ. (cfr.Eph 1:10)

9

PSAIM 8 Eve:rything is yours; but you are Christ's, and Christ isCont. Gcxl 's, alleluia. (1 Cord 2:22-23)PSAIM 10 Do not be af raid;Ihave overcane the ·world, alleluia.

(Jn 16:33)PS.AIM 17 'Ihey will see the Son of man caning in a cloud

with pc:Mer and great glocy. (Lk 21:27) SUitable for Vigils.PSAIM 18 Abide in my love, and keep my a:mnandnents;

yours will be perfect joy. (Jn 14: 8-11) For All Saints.PS.AIM 19 The kingdan of God has new care,

and the pc:Mer of his Christ, alleluia. (Rev 11:15) For E.T.PSAIM 21 Was not our heart burning

while he spoke with us on the way? (Lk 24 :32) For E.T.

PSAIM 23 Blessed be he who canes in the name of the Lord. (Lk 19:38)He who descendedis also he ascended far above all heavens, alleluia.(Eph 4 :10) For E.T.

PSAIM 28 A voice came f ran heaven:"I have glorif ied him,and I.will glorify him again." (Jn 12:28)

PS.AIM 38 The world must knc:M thatIlove the Father. (Jn 14:31) For Good Friday.

PSAIM 40 The Lord became poor ,that by his fX)Verty we might becx:rne rich, alleluia.(2 Cor 8:9) E.T.Lord, he whan you love is ill. (Jn 11:3) Speak but a word; I shall be healed. (Mt 8:8)

PSAIM 44 Happy are those who are called to the wedding feast of theLamb. (Rev 19 :9)

PSAIM 48 Leave the dead to bucy their a.vn dead; but as for you, follcw me.(Lk 9:60)Seek the things that are above,not the things that are on earth, alleluia. (Col 3:2) For E.T.

PSAIM 49 I desire mercy, and not sacrif ice. (Mt 9 :13) PSAIM 50 Joy in heaven,

over even one repentant sinner! (Lk 15:7) SUitable for rent.Courage, my son; your sins have been forgiven. (Mt 9 :2)

PSAIM 61 Let not your hearts be troubled;believe in me, alleluia! (Jn 14:1) For E.T.

PSAIM 62 Happy are those who eat breadin the kingdan of God! (Lk 14:15) For All Saints.

PSAIM 65 I have a baptism to be baptized with,and hCM I am straitened! (Lk 12 :50) For the Baptism of the Lord.

New Testament Antiphons for the 9

PSAIM 65 He will baptize you the Holy Spirit and with fire.Cont. (Mt 3:11) For the Baptism of the lDrd.PSAIM 76 Renember Jesus Christ, risen fran the dead!(2 Tim 2:8) E.T.PSAIM 86 The Jerusalem above is free,

and she is our root.her. (Gal 4:26)PSAI.M 87 And nCM my soul is troubled.

Father, save me fran this hour.(Jn 12:27)PSAI.M 95 Go into all the world

and preach the gospel to the whole creation. (Mk 16:15)PSAIM 97 Truly, you are the Savior of the 'INOrld (Jn 4:42) PSAIM 98 He has taken tnssession of his kingdan,

he the I.ord God, Master of all that is!(cfr.Rev 19:6)PSAI.M 109 We have a great high

priest, Jesus, the Son of God. (Heb 4:14)You are my beloved Son;be a light for all the nations. For the Baptism of the IDrd.He who conquers,I will grant him to sit with me on my throne, alleluia.(Rev 3:21) Suitable for All Saints.

PSAIM 110 All the pranises of Godfind their Yes in Jesus Christ. (2 Cor 1:20)

PSAI.M 111 The I.ord has anointed meto preach good news to.the fX)Or. (Ik 4:18) Baptism of the IDrd.

PSAIM 112 Praise our God, all you servants of the IDrd;he has made you a kingdan of priests.·(Rev 19:5; 5:10) Suitable for All Saints.

PSAIM 113[B You have turned to God fran idols,

to serve the living God. (1 Thess 1:9)PSAIM 114 I thank you, Father,

for you have heard my prayer. (Jn 11:41)All you who labor and are heavy-laden, take my yoke upon you;you will find rest for your souls.(Mt 11:28)

PSAIM 115 Shall I not drink the cupwhich the Father has given to me?His will be done. (Jn 18:11) For Good Friday.They shared the cup of the I.ordand became his friend. For All Saints.

9

PSAIM 118 He who does what is truewaJJ<s in the light. (Jn 3:21)

PSAIM 121 One IDrd, one faith, one baptism!(Eph 4:5) Suitable for the Dedication of a Church.

PSAIM 128 Blessed are those who are persecuted for the sake of justice, for theirs is the kingdan of heaven. (Mt 5:10)

PSAIM 136 In this land of exile, far fran the I.Drd, we groan;we await the caning of his Day. (cfr.2 Cor 5:6; ICm

·8:23)PSAIM 144 God so loved the 'WOrld

that he gave his only Son, alleluia. (Jn 3:16) For E.T.PSAIM 147 I saw the New Jerusalan

cane cbvn fran heaven, alleluia. (Rev 21:10)PSAIM 149 Isaw before the throne a m.tl.titude beyond all

counting; and with a loud voice they cried, "Alleluia!" (Rev 7:9-10) For All Saints.