The Penitential Psalms - Psalm 50/9 - verses 19-20

Sodoma: St Benedict founds twelve monasteries

The final verses of Psalm 50 shifts the perspective from the individual sinner to a prayer for the whole city, or people of Jerusalem.  They are often viewed by modern commentators as a later addition to the psalm, since the shift in perspective is so significant.  The Fathers, however, suggest interpretations of them which link them well to the rest of the psalm by suggesting that they refer to the spiritual Jerusalem rather than the physical one.

19	V/NV	Benígne fac, Dómine, in bona voluntáte tua Sion: * ut ædificéntur muri Jerúsalem.
	JH	Bene fac, Domine, in uoluntate tua Sion, et aedificentur muri Hierusalem.
		ἀγάθυνον κύριε ἐν τῇ εὐδοκίᾳ σου τὴν Σιων καὶ οἰκοδομηθήτω τὰ τείχη Ιερουσαλημ

benigne, adv.  kindly, lovingly, favorably.

DR	Deal favourably, O Lord, in your good will with Sion; that the walls of Jerusalem may be built up.
Brenton	Do good, O Lord, to Sion in thy good pleasure; and let the walls of Jerusalem be built
Cover	O be favourable and gracious unto Sion; build thou the walls of Jerusalem.

Bellarmine comments:

The last reason assigned by David to appease God, to obtain perfect justice, and to make reparation after so grievous a fall; for he says, that as well as his fall proved an injury to the whole people, his recovery will be now a source of edification to them; and he, therefore, begs this favor for himself and for the whole city of Sion. "Deal favorably, O Lord, in thy good will with Sion." If I am not worthy of being heard, have regard to the city of which I am the head, and confer a favor on it by heal­ing its head, "in thy good will;" in the good will, in which you were pleased to select this city as your own peculiar city. "That the walls of Jerusalem may be built up," meaning himself, who, like a wall, guarded and defended the entire people.

20	V/NV	Tunc acceptábis sacrifícium justítiæ, oblatiónes, et holocáusta: * tunc impónent super altáre tuum vítulos.
	JH	Tunc suscipies sacrificium iustitiae, oblationes et holocausta: tunc inponent super altare tuum uitulos.
		τότε εὐδοκήσεις θυσίαν δικαιοσύνης ἀναφορὰν καὶ ὁλοκαυτώματα τότε ἀνοίσουσιν ἐπὶ τὸ θυσιαστήριόν σου μόσχους

impono, posui, positum, ere 3  to put, set, lay; to lay upon (an altar as a sacrifice), to offer; to set over as master, ruler

vitulus, i, m. a calf, bull-calf, bullock; The golden calf; a symbol of a dangerous enemy.

DR	Then shall you accept the sacrifice of justice, oblations and whole burnt offerings: then shall they lay calves upon your altar.
Brenton	Then shalt thou be pleased with a sacrifice of righteousness, offering, and whole-burnt-sacrifices: then shall they offer calves upon thine altar.
Cover	Then shalt thou be pleased with the sacrifice of righteousness, with the burnt-offerings and oblations; then shall they offer young bullocks upon thine altar.

St Gregory the Great applies these verses to the Church:

"Holy Church has two lives: one that she lives in time, the other that she receives eternally; one with which she struggles on earth, the other that is rewarded in heaven; one with which she accumulates merits, the other that henceforth enjoys the merits earned. And in both these lives she offers a sacrifice: here below, the sacrifice of compunction, and in heaven above, the sacrifice of praise. Of the former sacrifice it is said: "The sacrifice acceptable to God is a broken spirit'; of the latter it is written:  "Then will you delight in right sacrifices, in burnt offerings and in whole burnt offerings'.... In both, flesh is offered, since the sacrifice of the flesh is the mortification of the body, up above; the sacrifice of the flesh is the glory of the resurrection in praise to God. In heaven, flesh will be offered as a burnt holocaust when it is transformed into eternal incorruptibility, and there will be no more conflict for us and nothing that is mortal, for our flesh will endure in everlasting praise, all on fire with love for him" 

Bellarmine spells out what this should mean in terms of our own actions:

The works of justice that please God as true spiritual sac­rifices are the effect of justification, according to the apostle, Heb. 13, "And do not forget to do good, and to impart, for by such sacrifices God's favor is obtained;" and 1 Peter 2, "Offer up spiritual sacrifices acceptable to God by Jesus Christ." — "Then," when I shall have been thoroughly renewed and justi­fied, "shalt thou accept the sacrifice of justice;" all the good works of mine and my people, "oblations and whole burnt offerings." All which good works will be so many spiritual oblations, so many spiritual holocausts. Spiritual oblations are the offering of one's substance or property in alms for the love of God; and spiritual holocausts are the dedication of one's self entirely to do God's will and commands, according to Rom. 12, "I beseech you therefore brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing to God, your reasonable service." —"Then shall they lay calves upon thy altar." When it shall be seen that such sacrifices of jus­tice are the most acceptable to you, people will vie with each other in loading your altar, not with the ordinary sacrifices, but with the most precious; for that of the calf was considered the sacrifice most valuable; and thus the "laying calves upon the altar" means the offering of works of the most perfect justice to the Lord God.

Psalm 50: Miserere me Deus 

Vulgate	Douay-Rheims
In finem. Psalmus David cum venit ad eum Nathan propheta, quando intravit ad Bethsabee.	Unto the end, a psalm of David, 2 when Nathan the prophet came to him, after he had sinned with Bethsabee.
1 Miserére mei Deus, * secúndum magnam misericórdiam tuam.	Have mercy on me, O God, according to your great mercy.
2  Et secúndum multitúdinem miseratiónum tuárum, * dele iniquitátem meam.	And according to the multitude of your tender mercies blot out my iniquity.
3  Amplius lava me ab iniquitáte mea: * et a peccáto meo munda me.	Wash me yet more from my iniquity, and cleanse me from my sin.
4  Quóniam iniquitátem meam ego cognósco: * et peccátum meum contra me est semper.	For I know my iniquity, and my sin is always before me.
5  Tibi soli peccávi, et malum coram te feci: * ut justificéris in sermónibus tuis, et vincas cum judicáris.	To you only have I sinned, and have done evil before you: that you may be justified in your words, and may overcome when you are judged.
6  Ecce enim in iniquitátibus concéptus sum: * et in peccátis concépit me mater mea.	For behold I was conceived in iniquities; and in sins did my mother conceive me.
7  Ecce enim veritátem dilexísti: * incérta et occúlta sapiéntiæ tuæ manifestásti mihi.	For behold you have loved truth: the uncertain and hidden things of your wisdom you have made manifest to me.
8  Aspérges me hyssópo, et mundábor: * lavábis me, et super nivem dealbábor.	You shall sprinkle me with hyssop, and I shall be cleansed: you shall wash me, and I shall be made whiter than snow.
9  Audítui meo dabis gáudium et lætítiam: * et exsultábunt ossa humiliáta.	To my hearing you shall give joy and gladness: and the bones that have been humbled shall rejoice.
10  Avérte fáciem tuam a peccátis meis: * et omnes iniquitátes meas dele.	Turn away your face from my sins, and blot out all my iniquities.
11  Cor mundum crea in me, Deus: * et spíritum rectum ínnova in viscéribus meis.	Create a clean heart in me, O God: and renew a right spirit within my bowels.
12  Ne projícias me a fácie tua: * et spíritum sanctum tuum ne áuferas a me.	Cast me not away from your face; and take not your holy spirit from me.
13  Redde mihi lætítiam salutáris tui: * et spíritu principáli confírma me.	Restore unto me the joy of your salvation, and strengthen me with a perfect spirit.
14  Docébo iníquos vias tuas: * et ímpii ad te converténtur.	I will teach the unjust your ways: and the wicked shall be converted to you.
15  Líbera me de sanguínibus, Deus, Deus salútis meæ: * et exsultábit lingua mea justítiam tuam.	Deliver me from blood, O God, you God of my salvation: and my tongue shall extol your justice.
16  Dómine, lábia mea apéries: * et os meum annuntiábit laudem tuam.	O Lord, you will open my lips: and my mouth shall declare your praise.
17  Quóniam si voluísses sacrifícium dedíssem útique: * holocáustis non delectáberis.	For if you had desired sacrifice, I would indeed have given it: with burnt offerings you will not be delighted.
18  Sacrifícium Deo spíritus contribulátus: * cor contrítum, et humiliátum, Deus non despícies.	A sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, you will not despise.
19  Benígne fac, Dómine, in bona voluntáte tua Sion: * ut ædificéntur muri Jerúsalem.	Deal favourably, O Lord, in your good will with Sion; that the walls of Jerusalem may be built up.
20  Tunc acceptábis sacrifícium justítiæ, oblatiónes, et holocáusta: * tunc impónent super altáre tuum vítulos.	Then shall you accept the sacrifice of justice, oblations and whole burnt offerings: then shall they lay calves upon your altar.

And that was the final part in this series on Psalm 50.  For an introduction to the next of the Seven Penitential Psalms, Psalm 101, continue on here. 

The Penitential Psalms - Psalm 50/8 - verses 17-18

Caravaggio: The sacrifice of Isaac

Verses 17 and 18 of Psalm 50 draw out a lesson that is repeated over and over in both the Old Testament and the New, and that is that what God desires most from us is a contrite spirit, not sacrificial offerings.

The Fathers see these verses as foreshadowing the ending of animal sacrifices to God, to be replaced by the one sacrifice of Christ.  But they also point to a deeper truth, namely that even the sacrifice of the Mass will have no benefit for us if we do not have the right dispositions.  Instead of focusing on how many times we receive the Eucharist, for example, we must concentrate on receiving it as fervently as possible when we do, for the grace in the Eucharist is infinite, but the capacity to receive it depends on us.

17	V	Quóniam si voluísses sacrifícium dedíssem útique: * holocáustis non delectáberis.
	NV	Non enim sacrificio delectaris; holocaustum, si offeram, non placebit.
	JH	Non enim uis ut uictimam feriam, nec holocaustum tibi placet.
		ὅτι εἰ ἠθέλησας θυσίαν ἔδωκα ἄν ὁλοκαυτώματα οὐκ εὐδοκήσεις

utique, adv., surely, certainly, verily, indeed.

holocaustum, i, n. sc. sacrificium, a sacrifice or offering wholly consumed by fire, a whole burnt-offering, a holocaust.

delecto, avi, atum, are to delight, gladden, rejoice.

DR	For if you had desired sacrifice, I would indeed have given it: with burnt offerings you will not be delighted.
Brenton	For if thou desiredst sacrifice, I would have given it: thou wilt not take pleasure in whole-burnt-offerings.
RSV	For thou hast no delight in sacrifice; were I to give a burnt offering, thou wouldst not be pleased.
Cover	For thou desirest no sacrifice, else would I give it thee; but thou delightest not in burnt-offerings.

St Augustine explains the importance of a contrite spirit, and the offering of a sacrifice of praise:

David was living at that time when sacrifices of victim animals were offered to God, and he saw these times that were to be. Do we not perceive ourselves in these words? Those sacrifices were figurative, foretelling the One Saving Sacrifice. Not even we have been left without a Sacrifice to offer to God. For hear what he says, having a concern for his sin, and wishing the evil thing which he has done to be forgiven him: If You had willed, he says, sacrifice, I would have given it surely. With holocausts You will not be delighted. Nothing shall we therefore offer? So shall we come to God? And whence shall we propitiate Him? Offer; certainly in yourself you have what you may offer. Do not from without fetch frankincense, but say, In me are, O God, Your vows, which I will render of praise to You. Do not from without seek cattle to slay, you have in yourself what you may kill.

18	V/NV	Sacrifícium Deo spíritus contribulátus: * cor contrítum, et humiliátum, Deus non despícies.
	JH	Sacrificium Dei spiritus contribulatus: cor contritum et humiliatum, Deus, non despicies.
		θυσία τῷ θεῷ πνεῦμα συντετριμμένον καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ θεὸς οὐκ ἐξουθενώσει

contribulo, avi, atum, are  to crush, shatter; participle, contribulatus, a, um, afflicted, troubled, chastened.

despicio, spexi, spectum, ere 3 to look away from, not to look at, to slight; to despise; to look down upon

DR	A sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, you will not despise.
Brenton	Sacrifice to God is a broken spirit: a broken and humbled heart God will not despise.
Cover	The sacrifice of God is a troubled spirit; a broken and contrite heart, O God, shalt thou not despise.

Cyprian of Carthage explains that we must continuously offer ourselves as a living sacrifice to God:

But there cannot be felt any loss of either religion or faith, most beloved brethren, in the fact that now there is given no opportunity there to God’s priests for offering and celebrating the divine sacrifices; yea, you celebrate and offer a sacrifice to God equally precious and glorious, and that will greatly profit you for the retribution of heavenly rewards, since the sacred Scripture speaks, saying, “The sacrifice of God is a broken spirit; a contrite and humbled heart God doth not despise.”You offer this sacrifice to God; you celebrate this sacrifice without intermission day and night, being made victims to God, and exhibiting yourselves as holy and unspotted offerings, as the apostle exhorts and says, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God. And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God.” Letter 76

Psalm 50: Miserere me Deus 

Vulgate	Douay-Rheims
In finem. Psalmus David cum venit ad eum Nathan propheta, quando intravit ad Bethsabee.	Unto the end, a psalm of David, 2 when Nathan the prophet came to him, after he had sinned with Bethsabee.
1 Miserére mei Deus, * secúndum magnam misericórdiam tuam.	Have mercy on me, O God, according to your great mercy.
2  Et secúndum multitúdinem miseratiónum tuárum, * dele iniquitátem meam.	And according to the multitude of your tender mercies blot out my iniquity.
3  Amplius lava me ab iniquitáte mea: * et a peccáto meo munda me.	Wash me yet more from my iniquity, and cleanse me from my sin.
4  Quóniam iniquitátem meam ego cognósco: * et peccátum meum contra me est semper.	For I know my iniquity, and my sin is always before me.
5  Tibi soli peccávi, et malum coram te feci: * ut justificéris in sermónibus tuis, et vincas cum judicáris.	To you only have I sinned, and have done evil before you: that you may be justified in your words, and may overcome when you are judged.
6  Ecce enim in iniquitátibus concéptus sum: * et in peccátis concépit me mater mea.	For behold I was conceived in iniquities; and in sins did my mother conceive me.
7  Ecce enim veritátem dilexísti: * incérta et occúlta sapiéntiæ tuæ manifestásti mihi.	For behold you have loved truth: the uncertain and hidden things of your wisdom you have made manifest to me.
8  Aspérges me hyssópo, et mundábor: * lavábis me, et super nivem dealbábor.	You shall sprinkle me with hyssop, and I shall be cleansed: you shall wash me, and I shall be made whiter than snow.
9  Audítui meo dabis gáudium et lætítiam: * et exsultábunt ossa humiliáta.	To my hearing you shall give joy and gladness: and the bones that have been humbled shall rejoice.
10  Avérte fáciem tuam a peccátis meis: * et omnes iniquitátes meas dele.	Turn away your face from my sins, and blot out all my iniquities.
11  Cor mundum crea in me, Deus: * et spíritum rectum ínnova in viscéribus meis.	Create a clean heart in me, O God: and renew a right spirit within my bowels.
12  Ne projícias me a fácie tua: * et spíritum sanctum tuum ne áuferas a me.	Cast me not away from your face; and take not your holy spirit from me.
13  Redde mihi lætítiam salutáris tui: * et spíritu principáli confírma me.	Restore unto me the joy of your salvation, and strengthen me with a perfect spirit.
14  Docébo iníquos vias tuas: * et ímpii ad te converténtur.	I will teach the unjust your ways: and the wicked shall be converted to you.
15  Líbera me de sanguínibus, Deus, Deus salútis meæ: * et exsultábit lingua mea justítiam tuam.	Deliver me from blood, O God, you God of my salvation: and my tongue shall extol your justice.
16  Dómine, lábia mea apéries: * et os meum annuntiábit laudem tuam.	O Lord, you will open my lips: and my mouth shall declare your praise.
17  Quóniam si voluísses sacrifícium dedíssem útique: * holocáustis non delectáberis.	For if you had desired sacrifice, I would indeed have given it: with burnt offerings you will not be delighted.
18  Sacrifícium Deo spíritus contribulátus: * cor contrítum, et humiliátum, Deus non despícies.	A sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, you will not despise.
19  Benígne fac, Dómine, in bona voluntáte tua Sion: * ut ædificéntur muri Jerúsalem.	Deal favourably, O Lord, in your good will with Sion; that the walls of Jerusalem may be built up.
20  Tunc acceptábis sacrifícium justítiæ, oblatiónes, et holocáusta: * tunc impónent super altáre tuum vítulos.	Then shall you accept the sacrifice of justice, oblations and whole burnt offerings: then shall they lay calves upon your altar.

You can find the next part in this series on Psalm 50 here.

The liturgical genius of St Benedict: Christ the fulfillment of the law**

Those who have been listening to Fr Cassian Folsom's series on Praying without Ceasing will know that one of his key themes has been the need to recover the reading of the psalms as the Fathers and St Benedict would have read them, above all, Christologically.   Fr Cassian has also drawn attention to the idea that St Benedict literally interprets the Office as being about Christ: put nothing before the work of God/Put nothing before Christ.

I came across a possible solution to something that has been puzzling me yesterday, and it is a nice example, I think, that takes what Fr Cassian has been talking about just a step further.  Accordingly, I thought I would share it partly by way of encouragement to catch up with his talks if you haven't already done so; partly as a taster for some broader research on the structure of the Office I hope to share here in due course; and also to stimulate your own meditations on the Office.

Any  comments on the plausibility or otherwise of my hypotheses below will be gratefully received on or offline.

The puzzle of Prime

One of the key features of the Benedictine Office, compared to the Roman Office that St Benedict took as his starting point, is the design of Prime.  In the old Roman Office, Prime to None were the same every day, featuring Psalm 118.  St Benedict instead varies the psalms for this hour every day, using Psalms 1-2, 6-19 and four stanzas of Psalm 118.

In many ways the use of these particular psalms is an odd one on the face of it, for instead of Sunday Matins starting the week with Psalm 1, it starts seemingly in the middle of things, with Psalm 20 (though as it turns out, that psalm is particularly apt to Sunday given that the Fathers saw it as pertaining to the Resurrection; and the likewise the psalms that follow).

Once one starts looking more closely though, there are in fact several reasons why St Benedict might have chosen to highlight these particular psalms.  Dom John Fortin pointed out some years back, for example, that they seem to echo some of the key themes in the Rule [1].

Christ the fulfillment of the law?

The particular feature of the Prime psalms that I've been interested in though, is their emphasis on the law. There are, in the psalter, three psalms that deal above all with the law, known as the three 'Torah psalms', namely Psalms 1, 18 (19) and 118 (119).  All three feature at Prime one day after another: Psalm 18, which features the line 'The law of the Lord is perfect, reviving the soul' on Saturday (the old Sabbath); four stanzas of Psalm 118, the long hymn in praise of the law, on Sunday; and Psalm 1, 'Happy the man...who meditates on the law day and night', on Monday.

The threefold repetition is surely no accident, but rather symbolises the Trinity and perfection.

But what seemed particularly puzzling to me is why St Benedict arranges things so that this little trilogy starts on Saturday.  One possible answer is suggested, I think, by yesterday's Matins readings (for Thursday in the third week of Lent).

One of the most important themes of the Fathers was the idea of Christ as the fulfilment of the law.  A nice example of how this theme plays out in Patristic Scriptural exegesis is provided by St Ambrose's comments on why the first miracles recorded in St Luke's Gospel are of Christ healing on the Sabbath.  St Ambrose comments that:

"That the Lord began to heal on the Sabbath-day showeth in a figure how that the new creation beginneth where the old creation ended. 

It showeth, moreover, that the Son of God, Who is come not to destroy the law but to fulfil the law, is not under the law, but above the law.

Neither was it by the law, but by the Word, that the world was created, as it is written "By the Word of the Lord were the heavens made."

The law, then, is not destroyed, but fulfilled, in the Redemption of fallen man. Whence also the Apostle saith: "Put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts and be renewed in the spirit of your mind and put on the new man, which after God is created in righteousness and true holiness."

Our hymn of praise to the law at Prime then, starts, as St Ambrose suggests on the Sabbath, to symbolise that the new creation starts where the old ends.

It continues on the 'eighth day', that celebrates the Resurrection and our redemption.

And is repeated a third time on Monday, a day I suggest that St Benedict makes a celebration of the Incarnation (most of the psalms of Matins are clearly linked to this theme by the patristic commentaries, indeed virtually the whole of the Benedictus and Magnificat can be reconstructed from lines in these psalms; moreover, Psalm 2 at Prime gives us the Introit verse for the Midnight Mass of Christmas).

It is a nice tie in that seems to me to illustrate the deeply Christological approach that St Benedict took to the design of his Office.

Christ the King

Just to reinforce that point, I should note that St Benedict actually takes the repetition of ideas further than the idea of Christ as the fulfillment of the law, for it is not just the 'Torah' psalms themselves we should look at, but also the other psalms placed with them.

In particular, on both Saturday and Monday we are also presented, in the following psalm, with the image of Christ the victorious king.  Michael Barber, in his book Singing in the Reign [2], drew attention to the similarities in content between Psalms 1 and 2 (Monday), and Psalms 18 (19) and 19 (20) (Saturday):

"Psalm 19 [18] is unique because of  its strong emphasis on wisdom.  Its role may be better understood when examined in light of Psalm 20 [19].  Together these two psalms - situated at the centre of book I - mirror Psalms 1 and 2.  Psalm 19 exalts the law of the Lord, the source of wisdom: "The law of the Lord is perfect, reviving the soul: the testimony of the Lord is sure, making wise the simple" (v. 7).  Them Psalm 20 evokes Psalm 2, speaking of the Lord's deliverance of the Davidic king from his enemies, sending support from Zion.  Thus, as in Psalms 1 and 2, wisdom is connected with the victorious Davidic king."

A similar point can be made on the similarities in content between these two sets of psalms, and the first four stanzas of Psalm 118 St Benedict uses at Sunday Prime.  Both Sunday Prime and Monday, for example, begin with a beatitude, praise the importance of the law, call for or prophesy the destruction of enemies and point to the victory 'over princes' (Ps 2; Ps 118, esp 21-23).

There is also arguably a reason why St Benedict uses Psalm 118 at Sunday Prime rather than Saturday or Monday, for on Monday, the beatitude contained in Psalm 1 'Happy the Man' is singular, referring as St Augustine insists in his commentary, to Christ himself.  Psalm 118, on the other hand, opens with a plural beatitude (Happy those who...): for Christ has opened the way to many through his Resurrection.

This particular example of a key motif in the Benedictine Office is also strongly suggestive of the linkages between the organisation of the Benedictine Office and St Benedict's spirituality more generally.

The dominant image of Christ as King certainly seems to echo through the Rule of St Benedict, for the very opening lines of the Prologue invite the monk to enlist in the army of the true King, Christ, and its an image that is repeated several times through the Rule directly (eg 42.4; 61.10), as well as underpinning the directions on how to pray (Chapter 20) and how to welcome visitors (RB 53).  A similar point can be made about the association between the Rule and the law.

The spirituality of St Benedict's Office?

Is this all too much of a stretch?  Personally I think that this example serves to illustrate the importance of looking at the psalms the way St Benedict would have, in order to unpack the true depths of meaning of his Office, and has hopefully served as a taster for a more thorough reconsideration of the design of the Benedictine Office.

Most contemporary commentators on St Benedict's Office, it has to be said, have struggled to find any systematic thematic or programmatic intent in St Benedict's psalm selections [3].  The consensus view has long been that established by Dom Adalbert de Vogue back in the 1960s, to the effect that St Benedict's changes to the old Roman Psalter were essentially minor ones, aimed primarily at giving the hours from Prime to None a little more variety. [4]  Indeed, James McKinnon summarised the received view on St Benedict's reforms of the Office as follows:

"The process was clearly not one motivated by selecting thematically appropriate psalms.  There was a measure of that only at Lauds and Compline.  Rather, the process was, in Vogues words, a "mechanistic" one, "a matter of a very modest task of arithmetic."[5]

My view is though, that a careful look at the psalms read in the light of the Fathers, as well as close examination of what actually lies behind the liturgical provisions of the Rule, will lead to a rather different conclusion.

Far from being purely mechanistic, I think St Benedict's construction of his Office was a very deliberate work indeed, with his ordering of the psalter aimed at providing both horizontal and vertical unity to it, and reflects a deeply Christological theology.

I'm certainly not the first to suggest this: there have been a few lonely voices that have hints of a deeper spirituality behind St Benedict's design of his psalter, and my comments build on this work. [6]  One key recent contribution, I think, is that of ex-Trappist turned Orthodox scholar Patrick Reardon, who has pointed to the existence of a weekly cycle in both the Orthodox and Benedictine Offices, that runs from Wednesday to Sunday each week and echoes the events of Holy Week. [7]  This cycle, he suggests, starts on Wednesday, with the betrayal of Christ by Judas (reflected in the fact that this was traditionally a fast day in the Benedictine Rule), takes in the events of the Triduum, and ends on Sunday, with a weekly mini-Easter Day celebration of the Resurrection.  All the same, he argues that the Benedictine psalter's programmatic focus is relatively limited, particularly compared to the Orthodox version.

My own view is that closer examination reveals that St Benedict's program is actually much more far reaching.  The bottom line is that in my view, far from representing a purely mechanistic process of adaptation, St Benedict's Office arguably represents a very deliberate spiritual agenda indeed.

Such an agenda does not, of course, have to be understood explicitly in order to shape a particular spirituality: as the experience of the old and new rites of the Mass suggests, an implicit theology can be a surprisingly powerful force in shaping attitudes and understandings.

Prime is of course, one of those hours that no longer exists in the horariums of most modern monasteries.  Indeed, even many monasteries that still say the entire psalter each week have abolished the hour.

Accordingly, making explicit what is implicit in St Benedict's Office may help make the case for the recovery of St Benedict's Office as part of the patrimony of his Order, as well as stimulate our own meditations on the psalms, and enhance our understanding of the Office more generally.  Accordingly, I hope you have found this 'taster' of interest.

Footnotes

[1] John D Fortin, “The Presence of God: a linguistic and thematic link between the doctrinal and liturgical sections of the Rule of Saint Benedict”, Downside Review 117 (1999) 293-308.

[2] Michael Barber, Singing in the Reign The Psalms and the Liturgy of God's Kingdom (with an introduction by Scott Hahn), Emmaus Road Publishing, 2001; pp90.

[3]  The two standard histories of the Office in general, which draw together and provide references to most of the key research on the Benedictine Office are Robert Taft, The Liturgy of the Hours in East and West The Origins of the Divine Office and its Meaning for Today, Collegeville: The Liturgical Press, rev ed, 1993, and Paul F Bradshaw, Daily Prayer in the Early Church A Study of the Origin and Early Development of the Divine Office, Eugene: Wipf and Stock Publishers, 2008 reprint.

[4] For the mainstream views of the Office within the Order, see Adalbert de Vogüé, OSB, The Rule of Saint Benedict A Doctrinal and Spiritual Commentary, trans John Baptist Hasbrouck, Cistercian Publications: Kalamazoo, Michigan, 1983, pp 127-163; Timothy Fry OSB, Imogene Baker OSB, Timothy Horner OSB, Augusta Raabe OSB and Mark Sheridan OSB editors.  RB 1980. The Rule of St Benedict in Latin and English with Notes. Collegeville: Liturgical Press, 1981; and Terrence G. Kardong, OSB, Benedict’s Rule. A Translation and Commentary. Collegeville: Liturgical Press, 1996, pp209-217.

[5] James McKinnon, "The Origins of the Western Office", pp 63-73 in The Divine Office in the Middle Ages, Methodology and Source Studies, Regional Developments, Hagiography, Written in Honor of Professor Ruth Steiner, edited by Ruth Steiner, Margot Elsbeth Fassler, Rebecca Anne Baltzer, Oxford, Oxford University Press, 2000: 72.

[6] See for example Laszlo Dobszay,“Critical Reflections on the Bugnini Liturgy: The Divine Office”, 1983 PDF available from http://musicasacra.com/literature/

[7] Patrick Henry Reardon, Christ in the Psalms, Conciliar Press, revised 2011.  See especially pp 125-126; 181-182.  It should be noted that helpful as this book is, it needs to be treated with some care from a Catholic perspective.  I should also note that I've recently come across a reference to a book on the psalms of the Benedictine psalter by the German monk Georg Braulik, which from its blurb at least sounds promising in this context; my copy has yet to arrive however.

**Update: I've now got the Braulik book, and at first glance at least, though of academic interest at least (providing you can read German) it is less relevant than I had hoped, being concerned primarily with modern arrangements of the psalter rather than St Benedict's (though there is a chapter on the Sunday Office that may have some relevant material in it).


**Cross-posted from Saints Will Arise

The Penitential Psalms - Psalm 50/7 - verse 16

Verse 16 of Psalm 50 appears to have been one of St Benedict's favourites: he sets it to open Matins every day; and also uses it as part of the ceremony for the  blessing of the weekly reader (RB 38), accordingly, it is worth meditating on carefully.

There is of course, great symbolism in its use at Matins, for in the case of David, he is asking to be allowed to worthily praise God again after his sin; in the case of the monk, these are the first words said aloud in the darkness after the nightly great silence.  The silent night is the night of our sin; in the morning we arise refreshed and forgiven, ready to sing God's praises afresh.

16	V/NV/JH	Dómine, lábia mea apéries: * et os meum annuntiábit laudem tuam.
		κύριε τὰ χείλη μου ἀνοίξεις καὶ τὸ στόμα μου ἀναγγελεῖ τὴν αἴνεσίν σου

DR	O Lord, you will open my lips: and my mouth shall declare your praise.
Brenton	O Lord, thou shalt open my lips; and my mouth shall declare thy praise.
MD	O Lord open Thou my lips and my mouth shall proclaim Thy praise
RSV	O Lord, open thou my lips, and my mouth shall show forth thy praise.
Cover	Thou shalt open my lips, O Lord, and my mouth shall show thy praise.

St Thomas Aquinas instructs us that:

But it must be understood that man at times is prevented from instruction also on account of the hindrance of speaking inwardly; and this happens at times on account of the fault of the hearers. Ezech. 3. "I will make thy tongue stick fast to the roof of thy mouth, and thou shalt be dumb." And below: "Because they are a provoking house." And on account of his particular sin. Psalm 106. All iniquity shall stop her mouth. Because then God only "made the tongues of infants eloquent:" Wisdom 10. Therefore he asks: O Lord, take away the hindrances, which I have incurred through sin, from my lips; and thou Wilt open my lips. Ephesians 6. "That speech may be given me, that I may open my mouth with confidence to make known the mystery of the gospel." But it must be noted that in the opening of the mouth is understood the depth of instruction, wherever in the Scriptures is found the opening of the mouth; as in Job 3. "After this Job opened his mouth."  And Mattthew 5. "Opening his mouth, Jesus." that is, in the depth of Scripture. And then my mouth shall declare thy praise; as if he were saying: What I hold in my heart, I shall confess with my mouth.

Psalm 50: Miserere me Deus 

Vulgate	Douay-Rheims
In finem. Psalmus David cum venit ad eum Nathan propheta, quando intravit ad Bethsabee.	Unto the end, a psalm of David, 2 when Nathan the prophet came to him, after he had sinned with Bethsabee.
1 Miserére mei Deus, * secúndum magnam misericórdiam tuam.	Have mercy on me, O God, according to your great mercy.
2  Et secúndum multitúdinem miseratiónum tuárum, * dele iniquitátem meam.	And according to the multitude of your tender mercies blot out my iniquity.
3  Amplius lava me ab iniquitáte mea: * et a peccáto meo munda me.	Wash me yet more from my iniquity, and cleanse me from my sin.
4  Quóniam iniquitátem meam ego cognósco: * et peccátum meum contra me est semper.	For I know my iniquity, and my sin is always before me.
5  Tibi soli peccávi, et malum coram te feci: * ut justificéris in sermónibus tuis, et vincas cum judicáris.	To you only have I sinned, and have done evil before you: that you may be justified in your words, and may overcome when you are judged.
6  Ecce enim in iniquitátibus concéptus sum: * et in peccátis concépit me mater mea.	For behold I was conceived in iniquities; and in sins did my mother conceive me.
7  Ecce enim veritátem dilexísti: * incérta et occúlta sapiéntiæ tuæ manifestásti mihi.	For behold you have loved truth: the uncertain and hidden things of your wisdom you have made manifest to me.
8  Aspérges me hyssópo, et mundábor: * lavábis me, et super nivem dealbábor.	You shall sprinkle me with hyssop, and I shall be cleansed: you shall wash me, and I shall be made whiter than snow.
9  Audítui meo dabis gáudium et lætítiam: * et exsultábunt ossa humiliáta.	To my hearing you shall give joy and gladness: and the bones that have been humbled shall rejoice.
10  Avérte fáciem tuam a peccátis meis: * et omnes iniquitátes meas dele.	Turn away your face from my sins, and blot out all my iniquities.
11  Cor mundum crea in me, Deus: * et spíritum rectum ínnova in viscéribus meis.	Create a clean heart in me, O God: and renew a right spirit within my bowels.
12  Ne projícias me a fácie tua: * et spíritum sanctum tuum ne áuferas a me.	Cast me not away from your face; and take not your holy spirit from me.
13  Redde mihi lætítiam salutáris tui: * et spíritu principáli confírma me.	Restore unto me the joy of your salvation, and strengthen me with a perfect spirit.
14  Docébo iníquos vias tuas: * et ímpii ad te converténtur.	I will teach the unjust your ways: and the wicked shall be converted to you.
15  Líbera me de sanguínibus, Deus, Deus salútis meæ: * et exsultábit lingua mea justítiam tuam.	Deliver me from blood, O God, you God of my salvation: and my tongue shall extol your justice.
16  Dómine, lábia mea apéries: * et os meum annuntiábit laudem tuam.	O Lord, you will open my lips: and my mouth shall declare your praise.
17  Quóniam si voluísses sacrifícium dedíssem útique: * holocáustis non delectáberis.	For if you had desired sacrifice, I would indeed have given it: with burnt offerings you will not be delighted.
18  Sacrifícium Deo spíritus contribulátus: * cor contrítum, et humiliátum, Deus non despícies.	A sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, you will not despise.
19  Benígne fac, Dómine, in bona voluntáte tua Sion: * ut ædificéntur muri Jerúsalem.	Deal favourably, O Lord, in your good will with Sion; that the walls of Jerusalem may be built up.
20  Tunc acceptábis sacrifícium justítiæ, oblatiónes, et holocáusta: * tunc impónent super altáre tuum vítulos.	Then shall you accept the sacrifice of justice, oblations and whole burnt offerings: then shall they lay calves upon your altar.

You can find the next part in this series on Psalm 50 here.