Friday, May 16, 2014

Masterpost: Matins in the Benedictine Office

"At midnight I rose to give praise to thee." (Psalm 118: 62, RB 16)

In this 'masterpost', I want to provide something of an overview of the hour of Matins in the Benedictine Office, as well as links to notes on its psalms (which I'll update as I add more to the blog over time).

Matins, it has to be said, is a particularly monastic hour, and not one that the Oblates and other laypeople will generally have time to say: traditionally, going back to the most ancient times of the Church, it is the hour that religious say on our behalf.  My own view is that if you want to say something to mark this hour, saying one or both of the Matins invitatory psalms would be appropriate.  Alternatively, you could say the much shorter Matins of the Little Office of Our Lady.

All the same, it is worth knowing something about it for those occasions when we can say part or all of it.  And of course, it is important that we become familiar with all of the psalms, regardless of where they are placed in the liturgy.

A light in the darkness

St Benedict made it clear, in his Rule, that the symbolism of light and darkness was extremely important to him.  In particular, he devotes an entire chapter to the timing of the Divine Office at night, in order to ensure that the monks rose early enough to enable Lauds to be said at first light.

The long night Vigil, however, in which the monk keeps watch through the darkness of the literal and metaphorical night, reflects the particular Office of the monk in dispelling the darkness on behalf of us all.

Unsurprisingly then, Matins is the workhorse of the Benedictine Office, easily the longest 'hour' of the day, almost as long,  most days of the week, as all the other hours combined.

The structure of the hour

St Benedict opens Matins with a verse from Psalm 50 (RB 9), to be said three times, thus invoking the symbolism of the Trinity, that asks God to cleanse us from our sins, and make us worthy to praise him:

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.

He then provides for two psalms to be said every day at Matins, namely Psalms 3 and 94. 

A hymn then follows. 

The hymn is followed by twelve psalms or parts of psalms selected from Psalms 20-108, divided into two 'Nocturns'. 

There is, it should be noted, a mystical significance to the number of psalms to be said in the two Nocturns, for twelve is a number that the Fathers took as symbolising universality: hence the twelve tribes of Israel; the twelve apostles, and so forth.  Cassian's Institutes (Book II chapter 5) go a step further, suggesting that the number of psalms to be said was settled as twelve by means of an angelic intervention in a dispute amongst the desert monks.  

On Sundays, to mark the weekly celebration of the Resurrection, St Benedict adds an additional Nocturn consisting of three canticles; he also adds four readings for each Nocturn, the Te Deum and Te Decet hymns, and the Gospel.  

An Office of Psalms

In the modern Liturgy of the Hours Vigils or Matins has been replaced by an Office of Readings that can be said at any time of the day.

St Benedict makes it clear though, that in his version of the Office, the psalms should have priority. 

Indeed, unlike the Roman Office, the Rule specifies that daily readings of Scripture occur at weekdays Matins during winter and on Sundays; and even then St Benedict instructs that they be cut short if needs must so as to enable Lauds to start at daybreak.

The crafting of the psalmody

Given the number of psalms to be said at this hour over the course of the week, one might expect that there would be little thematic unity in the psalms of Matins.  Despite its apparent length though, the Benedictine version of Matins is actually much shorter than the Roman Office designed for the secular clergy: St Benedict's version is some 23 psalms shorter.  Moreover, the saint also divided several of the longer psalms.

In fact, by virtue of his decision to start the Matins sequence at Psalm 20 rather than Psalm 1, to place additional psalms at Lauds, and to divide some of the longer psalms, the saint was able to craft the hour in several key ways.

St Benedict often, for example, seems to have selected the psalms of the other hours of each day of the week with a view to their links of those of Matins.  On Monday, for example, consider, the phrase 'convertantur et revereantur' (let him be converted and turned back, which can be interpreted as a call for the defeat of the devil) and variants on it (avertantur et retrorsum, convertentur, confundantur) recurs not only throughout Matins (most explicitly in Psalms 34&39) but also in the last psalms of the key hours Prime (Psalm 6) and Vespers (Ps 128).   Similarly, on Wednesday the first verses of Psalms 67 and 68 are closely echoed in the opening verses of Psalm 9 and 11 at Prime (at least in the pre-1962 version of the Benedictine Office).

More importantly though, he also seems to have carefully organised his psalter so as to take advantage of thematic groupings of the psalms as they appear in Scripture, and so as to ensure that the first psalm of the day relates to the theme of the day in a cycle based around the life of Christ.

By starting at Psalm 20 on Sunday, for example, he is able to set for that day a group of psalms that contain many prophecies of the Resurrection.  On Monday the psalmody opens with a psalm that the Fathers saw as announcing the Incarnation, Psalm 32, and continues with a group of psalms firmly centred on what monastic commentator, Rabanus Maurus, described as 'the beginnings of our salvation'.  On Tuesday the psalmody moves to the theme of the Temple and the heavenly Jerusalem, and opens with Psalm 45 that announces that 'God is amongst us', an appropriate text for a day that can be seen as about the public ministry of Christ in the Office.  Thursday's psalms focus on the escape of the Israelites from Egypt, and their wanderings in the desert; while Friday's opening psalm, Psalm 85, has long been interpreted as the prayer poured out to the Father by Christ on the cross.

The repeated psalms

St Benedict also though, ensured a horizontal unity for this hour though the structural foundations provided in the psalms repeated each day of the week, Psalm 3 and Psalm 94, which serve to set us in the right frame of mind for the day.

St Benedict manages to pack a lot of symbolism though, into the repeated psalmody of the hour.  Firstly, the start of Matins marks the end of the overnight 'great silence' that starts after Compline.  How appropriate then, that the first words the monk or nun says each day is a plea for God to allow him to speak in praise of him:

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.

The first full psalm of the hour, Psalm 3, also includes a verse that can be taken very literally - though it also has an important spiritual meaning as we shall see  - in a reference to waking from sleep:

6  Ego dormívi, et soporátus sum: * et exsurréxi, quia Dóminus suscépit me.
I have slept and taken my rest: and I have risen up, because the Lord hath protected me

Psalm 3, though, is primarily a call to take up the spiritual warfare at the start of the new day, a reminder that the battle will not end until we are in heaven.  It is not accidental, in my view, that St Benedict's Rule also opens with a call to become spiritual warriors for Christ.

The second invitatory, Psalm 94, is a joyful invitation to worship our creator, redeemer and protector, but also contains an important warning not to put off repentance, but to respond to God’s call here and now should we here it.  It is worth noting that this psalm features heavily in the Prologue to St Benedict's Rule, so it's appearance here too, is unlikely to be a coincidence.

THE PSALMS OF MATINS

Daily

Psalm 3
Psalm 94




Key to the tables 

T=in the context of Tenebrae
P=as a penitential psalm
M= in context of Mass propers
D=in context of Office of the Dead
L=in context of festal Lauds
*=with links to verse by verse posts

Sunday


Nocturn I
20: T
21
23: T
24: MM
25
Nocturn II
26: T
27
28
29: T
30
31:P*

Monday

Nocturn I
32
33
34
36/1
36/2
37: TP*
Nocturn II
38
39: TM
40: D
41: D
43
44

 Tuesday

Nocturn I
45
46
47: M, M
48
49: M
51
Nocturn II
52
53:MT
54
55
57
58: T

Wednesday

Nocturn I
59
60
61
65
67/1
67/2
Nocturn II
68/1: T
68/2
69: M,T
70: T
71: T
72: T

Thursday

Nocturn I
73: T
74: T
76: T
77/1: M
77/2
78
Nocturn II
79
80
81
82
83
84: MT

Friday

Nocturn I
85
86
88/1
88/2
92: L
93: T
Nocturn II
95
96: M
97
98
99
100

Saturday

Nocturn I
101: P*
102
103/1
103/2
104/1: M
104/2
Nocturn II
105/1
105/2
106/1
106/2
107
108

Thursday, May 15, 2014

Psalm 94 v10-11

The concluding verses of Psalm 94 deals with the consequences of rejecting God.

10
VL
Quadragínta annis próximus fui generatióni huic, et dixi : semper hi errant corde  
V
quadraginta annis offensus fui generationi illi, et dixi : semper hi errant corde.
NV
Quadraginta annis taeduit me generationis illius et dixi: Populus errantium corde sunt isti.
JH
Quadraginta annis displicuit milii generatio illa, et dixi, Populus errans corde est,

τεσσαράκοντα τη προσώχθισα τ γενε κείν κα επα ε πλαννται τ καρδί κα ατο οκ γνωσαν τς δούς μου

Text notes: The ‘proximus’ of the Old Roman here does, on the face of it, appear to be a mistranslation of the Greek.  Though perhaps not – after all, during the forty years God did indeed keep this generation near, guiding them with the smoke and pillar of flame, despite their sins.

Quadragínta annis= Forty years
próximus fui generatióni huic= I kept this generation near
et dixi= and I said
semper hi errant == always these stray
corde= in the heart

quadraginta, num. adj., forty.
annus, i, m year
proximus, a, um,  very near, close at hand;  neighbour
generatio, onis, a begetting, generating, generation  
semper, adv., ever, always, at all times.
hic, haec, hoc,  this
erro, avi, atum, are, to wander, stray, rove,
cor, cordis, n., the heart, regarded as the seat of the faculties, feelings, emotions, passions; the mind, the soul.

DR
Forty years long was I offended with that generation, and I said: These always err in heart.
NETS
For forty years I loathed that generation and said always do they stray in heart
Cover
Forty years long was I grieved with this generation, and said, It is a people that do err in their hearts

The Catechism offers this explication of the importance of forty:

CCC 539: The evangelists indicate the salvific meaning of this mysterious event: Jesus is the new Adam who remained faithful just where the first Adam had given in to temptation. Jesus fulfils Israel's vocation perfectly: in contrast to those who had once provoked God during forty years in the desert, Christ reveals himself as God's Servant, totally obedient to the divine will. In this, Jesus is the devil's conqueror: he "binds the strong man" to take back his plunder. Jesus' victory over the tempter in the desert anticipates victory at the Passion, the supreme act of obedience of his filial love for the Father.

11
VL
Ipsi vero non cognovérunt vias meas : quibus jurávi in ira mea : si introíbunt in réquiem meam.
V
et isti non cognoverunt vias meas : ut juravi in ira mea : si introibunt in requiem meam.
NV
Et ipsi non cognoverunt vias meas; ideo iuravi in ira mea: Non introibunt in requiem meam ”.
JH
et non cognoscens uias meas : et iuraui in furore meo, ut non introirent in requiem meam.

ς μοσα ν τ ργ μου ε εσελεύσονται ες τν κατάπαυσίν μου

Text notes: The si phrase is the form of an oath – if so and so, then…, in this case, they shall not enter into my rest, viz the Promised Land (see Numbers 14:26ff), or as the author of Hebrews makes clear, heaven.

Ipsi vero non cognovérunt=they themselves have not truly known
vias meas= my ways
quibus jurávi = so I swore
in ira mea= in my anger
si introíbunt in réquiem meam= if they will enter into my rest, ie, they will not enter into my rest

verus, a, um, true
cognosco, gnovi, gnitum, ere 3, to know, see, learn, perceive, be come acquainted with.
via, ae, a way, road, path, street. God's way, God's policy, way of life
juro, avi, atum, are, to swear, take an oath
ira, ae, f, anger, wrath
introeo, ivi or ii, itum, ire, to go into, to enter.
requies, ei, /.,  rest;  a resting-place.

DR
And these men have not known my ways: so I swore in my wrath that they shall not enter into my rest.
Cover
for they have not known my ways, unto whom I swore in my wrath, that they should not enter into my rest.

St Augustine draws out the import of this warning here:

We began with exulting joy: but this Psalm has ended with great fear: Unto whom I swore in My wrath, that they should not enter into My rest Psalm 94:11. It is a great thing for God to speak: how much greater for Him to swear? You should fear a man when he swears, lest he do somewhat on account of his oath against his will: how much more should you fear God, when He swears, seeing He can swear nought rashly? He chose the act of swearing for a confirmation. And by whom does God swear? By Himself: for He has no greater by whom to swear. Hebrews 6:13 By Himself He confirms His promises: by Himself He confirms His threats. Let no man say in his heart, His promise is true; His threat is false: as His promise is true, so is His threat sure. You ought to be equally assured of rest, of happiness, of eternity, of immortality, if you have executed His commandments; as of destruction, of the burning of eternal fire, of damnation with the devil, if you have despised His commandments....

Psalm 94: Venite Exultemus Domino
Vulgate
Psalter (Vetus latina)
Douay-Rheims
Laus cantici ipsi David.

Praise of a canticle for David himself.
1 Venite, exsultemus Domino; jubilemus Deo salutari nostro;
1. Veníte, exsultémus Dómino, jubilémus Deo, salutári nostro:
Come let us praise the Lord with joy: let us joyfully sing to God our saviour.
2 præoccupemus faciem ejus in confessione, et in psalmis jubilemus ei
præoccupémus fáciem ejus in confessióne, et in psalmis jubilémus ei.
2 Let us come before his presence with thanksgiving; and make a joyful noise to him with psalms.
3 quoniam Deus magnus Dominus, et rex magnus super omnes deos.
2. Quóniam Deus magnus Dóminus, et Rex magnus super omnes deos
3 For the Lord is a great God, and a great King above all gods.
4 Quia in manu ejus sunt omnes fines terræ, et altitudines montium ipsius sunt;
: quóniam non repéllet Dóminus plebem suam : quia in manu ejus sunt omnes fines terræ, et altitúdines móntium ipse cónspicit.
4 For in his hand are all the ends of the earth: and the heights of the mountains are his.

5 quoniam ipsius est mare, et ipse fecit illud, et siccam manus ejus formaverunt
3. Quóniam ipsíus est mare, et ipse fecit illud, et áridam fundavérunt manus ejus
5 For the sea is his, and he made it: and his hands formed the dry land.
6  Venite, adoremus, et procidamus, et ploremus ante Dominum qui fecit nos:
Veníte, adorémus, et procidámus ante Deum : plorémus coram Dómino, qui fecit nos,
6 Come let us adore and fall down: and weep before the Lord that made us.
7  quia ipse est Dominus Deus noster, et nos populus pascuæ ejus, et oves manus ejus.
quia ipse est Dóminus Deus noster ; nos autem pópulus ejus, et oves páscuæ ejus.
7 For he is the Lord our God: and we are the people of his pasture and the sheep of his hand.
8 Hodie si vocem ejus audieritis, nolite obdurare corda vestra
4. Hódie, si vocem ejus audiéritis, nolíte obduráre corda vestra,
8 Today if you shall hear his voice, harden not your hearts:
9 sicut in irritatione, secundum diem tentationis in deserto, ubi tentaverunt me patres vestri : probaverunt me, et viderunt opera mea.
sicut in exacerbatióne, secúndum diem tentatiónis in desérto : ubi tentavérunt me patres vestri, probavérunt et vidérunt ópera mea.
9 As in the provocation, according to the day of temptation in the wilderness: where your fathers tempted me, they proved me, and saw my works.
10 Quadraginta annis offensus fui generationi illi, et dixi : Semper hi errant corde.
5. Quadragínta annis próximus fui generatióni huic, et dixi : Semper hi errant corde ;
10 Forty years long was I offended with that generation, and I said: These always err in heart.
11 Et isti non cognoverunt vias meas : ut juravi in ira mea : Si introibunt in requiem meam.
ipsi vero non cognovérunt vias meas : quibus jurávi in ira mea : Si introíbunt in réquiem meam.
11 And these men have not known my ways: so I swore in my wrath that they shall not enter into my rest.

Wednesday, May 14, 2014

Psalm 94 verses 8-9

Verse 8 of Psalm 94 demands that we not put off repentance, but rather respond now.

It is extremely important to Benedictines due to its citation by St Benedict in his Rule.  The verses remind us of the urgency of conversion, lest we too find ourselves, like those companions of Moses, unable to enter the promised land, and condemned instead to wander the desert eternally.

8
VL/V
Hódie, si vocem ejus audiéritis, nolíte obduráre corda vestra
NV
Utinam hodie vocem eius audiatis: “ Nolite obdurare corda vestra,
JH
Hodie, si uocem eius audieritis, nolite indurare corda uestra,

μ σκληρύνητε τς καρδίας μν ς ν τ παραπικρασμ κατ τν μέραν το πειρασμο ν τ ρήμ

Text notes:  The speaking voice shifts again here to a prophetic tone.

Hódie=today
si vocem ejus audiéritis=if you shall hear his voice
nolíte obduráre be unwilling to harden
corda vestra=your hearts

hodie, adv.  today
vox, vocis, the voice of a person, or, the sound of an instrument, thunder. 
audio, ivi or li, Itum, ire to hear; to hear gladly; sound forth, utter, announce;  hear favorably, to grant,
nolo, nolui, nolle  to be unwilling, not to wish, to refuse It is generally found in the imperative followed by the infinitive of another verb.
.
DR
Today if you shall hear his voice, harden not your hearts:
Cover
Today if ye will hear his voice, harden not your hearts

Hebrews provides an extended commentary on these verses, pointing out that there are consequences to God’s providential care for us: we are part of a covenantal relationship which means we too have obligations towards God, most importantly not to reject him through sin and unbelief.  Instead, we are called not only to adore God, but to obey his commandments and do good works.  

St Benedict uses this passage to call us to the more intense spiritual life he proposes in his Rule:

Let us arise, then, at last,  for the Scripture stirs us up, saying, "Now is the hour for us to rise from sleep" (Rom. 13:11). Let us open our eyes to the deifying light,  let us hear with attentive ears  the warning which the divine voice cries daily to us, "Today if you hear His voice,  harden not your hearts" (Ps. 94[95]:8).  And again, "Whoever has ears to hear,  hear what the Spirit says to the churches" (Matt. 11-15; Apoc. 2:7).

9
VL
Sicut in exacerbatióne, secúndum diem tentatiónis in desérto : ubi tentavérunt me patres vestri, probavérunt et vidérunt ópera mea.
V
sicut in irritatione, secundum diem tentationis in deserto, ubi tentaverunt me patres vestri : probaverunt me, et viderunt opera mea.
NV
sicut in Meriba, secundum diem Massa in deserto, ubi tentaverunt me patres vestri:
probaverunt me, etsi viderunt opera mea.
JH
sicut in contradictione, sicut in die temtationis in deserto: ubi temtauerunt me patres uestri, probauerunt me, et uiderunt opus meum.

ο πείρασαν ο πατέρες μν δοκίμασαν κα εδοσαν τ ργα μου

Text notes: Britt notes that the MT has: (Harden not your hearts) as at Meribah ( = quarrel, strife), as in the day of Massah ( = temptation) in the wilderness. The Greek translators and St. Jerome took these words for common nouns. He notes that they both designate one and the same place in the desert of Pharan, where the Hebrews, suffering for want of water, murmured against God, Cf. Exod. 17,1-7; Num. 20,1-13.

Sicut in exacerbatione=as in the provocation
secundum diem tentationis=according to the day of temptation
in deserto=in the wilderness.
ubi tentavérunt me=where they tried me
 patres vestry=your fathers
probavérunt= and they tested
et vidérunt ópera mea= and saw my works

sicut, adv., as, just as, like.
exacerbatio, onis, rebellion, disobedience,  an exasperation; in particular the stirring of Divine anger by the Jews in the desert, the provocation.
secundus, a, um following in time or order; the next, the second.
dies, ei, m& f. a day
tentatio, onis, a trial, temptation; an attack.
desertum, i, n., a desert, wilderness.
tento, avi, atum, are, to tempt
pater, tris, m. a father; mostly pi. in the sense of forefathers, ancestors
probo, avi, atum, are to try, to test, prove, examine; to search, prove
video, vidi, vlsum, ere 2,  to see, behold; consider; experience, undergo, suffer, realize; keep watch, look for, meditate on
opus, eris, n., work.

DR
As in the provocation, according to the day of temptation in the wilderness: where your fathers tempted me, they proved me, and saw my works.
RSV
as at Mer'ibah, as on the day at Massah in the wilderness, when your fathers tested me,
and put me to the proof, though they had seen my work.
Cover
as in the provocation, and as in the day of temptation in the wilderness, when your fathers tempted me, proved me, and saw my works.

This verse points to one of the most grievous sins against God, namely putting oneself in a situation and demanding that God rescue us from it.  The Catechism cites this psalm in support of its analysis of the sin:

“Tempting God consists in putting his goodness and almighty power to the test by word or deed. Thus Satan tried to induce Jesus to throw himself down from the Temple and, by this gesture, force God to act. Jesus opposed Satan with the word of God: "You shall not put the LORD your God to the test." The challenge contained in such tempting of God wounds the respect and trust we owe our Creator and Lord. It always harbors doubt about his love, his providence, and his power.” (CCC2219)

The devil of course tempted Our Lord in this way, daring him to throw himself off the heights in order to be rescued by the angels.

Psalm 94: Venite Exultemus Domino
Vulgate
Psalter (Vetus latina)
Douay-Rheims
Laus cantici ipsi David.

Praise of a canticle for David himself.
1 Venite, exsultemus Domino; jubilemus Deo salutari nostro;
1. Veníte, exsultémus Dómino, jubilémus Deo, salutári nostro:
Come let us praise the Lord with joy: let us joyfully sing to God our saviour.
2 præoccupemus faciem ejus in confessione, et in psalmis jubilemus ei
præoccupémus fáciem ejus in confessióne, et in psalmis jubilémus ei.
2 Let us come before his presence with thanksgiving; and make a joyful noise to him with psalms.
3 quoniam Deus magnus Dominus, et rex magnus super omnes deos.
2. Quóniam Deus magnus Dóminus, et Rex magnus super omnes deos
3 For the Lord is a great God, and a great King above all gods.
4 Quia in manu ejus sunt omnes fines terræ, et altitudines montium ipsius sunt;
: quóniam non repéllet Dóminus plebem suam : quia in manu ejus sunt omnes fines terræ, et altitúdines móntium ipse cónspicit.
4 For in his hand are all the ends of the earth: and the heights of the mountains are his.

5 quoniam ipsius est mare, et ipse fecit illud, et siccam manus ejus formaverunt
3. Quóniam ipsíus est mare, et ipse fecit illud, et áridam fundavérunt manus ejus
5 For the sea is his, and he made it: and his hands formed the dry land.
6  Venite, adoremus, et procidamus, et ploremus ante Dominum qui fecit nos:
Veníte, adorémus, et procidámus ante Deum : plorémus coram Dómino, qui fecit nos,
6 Come let us adore and fall down: and weep before the Lord that made us.
7  quia ipse est Dominus Deus noster, et nos populus pascuæ ejus, et oves manus ejus.
quia ipse est Dóminus Deus noster ; nos autem pópulus ejus, et oves páscuæ ejus.
7 For he is the Lord our God: and we are the people of his pasture and the sheep of his hand.
8 Hodie si vocem ejus audieritis, nolite obdurare corda vestra
4. Hódie, si vocem ejus audiéritis, nolíte obduráre corda vestra,
8 Today if you shall hear his voice, harden not your hearts:
9 sicut in irritatione, secundum diem tentationis in deserto, ubi tentaverunt me patres vestri : probaverunt me, et viderunt opera mea.
sicut in exacerbatióne, secúndum diem tentatiónis in desérto : ubi tentavérunt me patres vestri, probavérunt et vidérunt ópera mea.
9 As in the provocation, according to the day of temptation in the wilderness: where your fathers tempted me, they proved me, and saw my works.
10 Quadraginta annis offensus fui generationi illi, et dixi : Semper hi errant corde.
5. Quadragínta annis próximus fui generatióni huic, et dixi : Semper hi errant corde ;
10 Forty years long was I offended with that generation, and I said: These always err in heart.
11 Et isti non cognoverunt vias meas : ut juravi in ira mea : Si introibunt in requiem meam.
ipsi vero non cognovérunt vias meas : quibus jurávi in ira mea : Si introíbunt in réquiem meam.
11 And these men have not known my ways: so I swore in my wrath that they shall not enter into my rest.

And you can find the final part in this series on Psalm 94 here.