Cap. XII
QUOMODO MATUTINORUM SOLEMNITAS AGATUR

[Ms P, fol. 77v – Paulus Diaconus – 
Ps.-Basil: Ms K², fol. 177r; Ms E¹, fol. 83av; Ms. E2, fol. 120r]

Ch. 12
HOW THE SOLEMNITY OF THE MORNING OFFICE IS CELEBRATED

Translated by: Susan Boynton

₁In matutinis dominico die imprimis dicatur sexagesimus sextus psalmus sine antiphona in directum. ₂Post quem dicatur quinquagesimus cum Alleluja.

₁The morning office on Sunday shall begin with Psalm 66 said straight through without an antiphon. ₂After that let Psalm 50 be said with Alleluia.

Dominicum diem apostoli ideo religiosa solemnitate sanxerunt, [ommitted in ed. Mittermüller, added from CCSL 113: quia in eodem redemptor noster a mortuis resurrexit.Quique ideo dominicus appellatur ut in eo a terrenis operibus vel mundi illecebris abstinentes tantum divinis cultibus serviamus, dantes scilicet diei huic honorem et reverentiam propter spem resurrectionis nostrae quam habemus in illo. Nam sicut ipse dominus Jesus Christus et salvator noster tertia die resurrexit a mortuis, ita et nos resurrecturos in novissimo saeculo speramus. Unde etiam in dominico die stantes oramus quod est signum futurae resurrectionis. Hoc agit universa ecclesia, quae in peregrinatione mortalitatis inventa est, exspectans in fine saeculi quod in Domini nostri Jesu Christi corpore praemonstratum est, qui est] primogenitus a mortuis. [1 Cor 1:18] [Isidore of Seville, De ecclesiasticis officiis I, c. 24.1-2, CCSL 113, p. 27]

The apostles sanctified the Lord’s Day by religious solemnity because on that day our redeemer rose from the dead. Thus, this day is called the ‘Lord’s’ so that on it, abstaining from earthly works and the allurements of the world, we might serve him only in divine worship, giving honor and reverence on this day, certainly, for the hope of our resurrection which we have in him. For just as our Lord and savior Jesus Christ himself rose from the dead on the third day, so also we hope that we shall be raised on the last age. Hence also on the Lord’s Day we pray standing because this is a sign of the future resurrection. The universal church which is found in the pilgrimage of mortality does this, looking forward at the end of time to what was first indicated in the body of our Lord Jesus Christ, who is the ‘firstborn from the dead.’ [Col 1:18] [Isidore of Seville, De ecclesiasticis officiis I, c. 24.1-2, transl. by Thomas L. Knoebel, Isidore of Seville. De Ecclesiasticis Officiis, Ancient Christian Writers, vol. 61, New York/Mahwah NJ, 2008, pp. 47-48]

Sabhathum autem datum est [ommitted in ed. Mittermüller, added from CCSL 113: priori populo in otio corporaliter celebrandum, ut figura esset in requiem; unde et sabbatum requies interpretatur. Dies tamen dominicus non Judaeis sed Christianis per resurrectionem Domini declaratus est, et ex illo habere coepit festivitatem suam. Ipse est enim dies primus qui post septimum reperitur octavus; unde et in Ecclesiasten ad duorum testamentorum significationem dicitur: Illi septem et illi octo. [Ecl 11:2]

The Sabbath was given first to people to be observed bodily in leisure, so that their bodily form might be at rest. Thus Sabbath is translated as rest. The Lord’s Day, however, was made known not to Jews but to Christian through the resurrection of the Lord, and from this its celebration began. For this day, the first to be found after the seven, is the eighth. Hence, even in Ecclesiastes its significance for the two Testament is stated: ‘Divide your means seven ways for the one, or even eight.’ [Sir 11:2]

Primo enim solum celebrandum sabbatum traditum est quia erat antea requies mortuorum. Resurrectio autem nullius erat qui resurgens a mortuis non moreretur, mors illi ultra non dominaretur. [Rom 6:9]

At first it was handed down that the Sabbath was only to be observed because formerly it was the rest of the dead/ There had not been, however, the resurrection of the one who ‘being raised from the dead, will never die again; death no longer has dominion over him.’ [Rm 6:9]

Jam postquam facta est talis resurrectio in corpore domini, ut praeiret in capite ecclesiae quod corpus ecclesiae speraret in finem, dies dominicus, id est octavus qui et primus, in festivitate successit. Apparet autem hunc diem etiam in sanctis scripturis esse solemnem. Ipse enim dies primus saeculi: in ipso formata sunt elimenta mundi, in ipso creati sunt angeli, in ipso quoque a mortuis resurrexit Christus, in ipso de caelis super apostolos sanctus descendit spiritus. Manna in eodem die in heremo primum de caelo data est; sic enim dicit dominus: Sex diebus colligetis manna, in die autem sexto duplum colligetis. [Ex 16:26/29]

Now after their has been such a resurrection of the Lord in the body, so that there might occur first in the head of the church what the body of the church hopes for in the end, the Day of the Lord, that is, the eighth day which is also the first, came forward in celebration. This day appears as solemn even in Sacred Scriptures. For this is the first day of the world: on this day the elements of the world were formed, on this day the angels were created, on this day also Christ rose from the dead, on this day the Holy Spirit descended from heaven upon the apostles. On this day in the desert manna from heaven was first given. For thus says the Lord: ‘Six days you shall gather it, on the sixth day he gives you food for two days.’ [Ex 16:26]

Sexta enim dies est parasceve quae ante sabbatum ponitur; sabbatum autem septima dies est quem sequitur sominicus in quo primum manna de caelo venit. Unde intelligant Judaei jam tunc praelatam esse Judaico sabbato dominicam nostram; jam tunc indicatum quod in sabbato ipsorum gratia dei ad eos de caelo nulla descenderit sed in nostram dominicam in qua primum manna] dominus pluit. [Isidore of Seville, De ecclesiasticis officiis I, c. 25.1-4, CCSL 113, pp. 28-29]

Thus, the sixth day is the day of preparation that is placed before the Sabbath. The Sabbath is the seventh day, which is followed by the Day of the Lord on which the manna from heaven first came. Consequently, the Jews may now understand that our Lord’s Day is superior to the Jewish Sabbath. It is now clear that the grace of God never descended on them from heaven on their Sabbath but rather on our Lord’s Day, on which the Lord first rained down the manna. [Isidore of Seville, De ecclesiasticis officiis I, c. 25.1-4, transl. by Thomas L. Knoebel, Isidore of Seville. De Ecclesiasticis Officiis, Ancient Christian Writers, vol. 61, New York/Mahwah NJ, 2008, pp. 48-49]

Notandum est, quantum aestimari potest, quia ea ratione dixit Deus misereatur nostri et reliq., cantari in directum, qua ratione dixit similiter cantari Domine quid multiplicati sunt in directum ad nocturnum, ut ad psalmum Miserere mei Deus secundum magnam misericordiam tuam, [Ps 50:3] possint omnes occurrere. Miserere mei Deus secundum magnam misericordiam tuam, sicut S. Benedictus dicit, cum Alleluja debet cani.

It should be noted how greatly Sunday is esteemed, since for that reason [Benedict said] that Deus misereatur nostri etc. is sung straight through, and for that reason he said likewise that Domine quid multiplicati sunt is sung straight through at the night office, so that all can meet at the psalm Miserere mei Deus secundum magnam misericordiam tuam. [Ps 50:3] Miserere mei Deus secundum magnam misericordiam tuam must be sung with Alleluia just as Saint Benedict says.

Cum dicit ₃dicatur centesimus septimus decimus, subaudiendum est: cum Alleluja. Similiter cum dixit ₃sexagesimus secundus, subaudiendum est: cum Alleluja. Similiter cum dicit ₄benedictiones et landes, subaudiendum est: cum Alleluja.

When he says that ₃Psalm 117 is said, it should be understood with Alleluia. Likewise when he says ₃Psalm 62, he means with Alleluia. Similarly, when he says ₄benedictions and praises, he means with Alleluia.

In hoc, quod dicit ₄lectionem de Apocalypsi, attendendum est, quia omni dominica sive de Adventu sive de Nativitate? sive de quotidianis dominicis sive de Quinquagesima sive de Pascha, quid dicam? in omnibus dominicis semper lectionem de Apocalypsi debet legi memoriter.

In this regard, one must take heed of the fact that he says ₄a lesson from the Apocalypse, since every Sunday (whether for Advent, Christmas, or on ordinary Sundays, or for Quinquagesima or Easter – in short, on all Sundays) the lesson from the Apocalypse must always be recited from memory. Perhaps someone will say: ‘one must read lessons appropriate for the day itself.’

Forte dicit aliquis: 'ad ipsum diem pertinentes lectiones debent legi.' Cui respondendum est: 'verum est, quod ita regula dicit, sed tamen quia possunt inveniri in omnibus dominicis lectiones de Apocalypsi, sive ad omnes festivitates, ideo debes legere secundum hanc auctoritatem regulae semper de Apocalypsi.' Similiter intelligendum est [page 293] atque observandum de illa lectione, quam memoriter dicit legere de Apostolo, i. e. semper illa lectio, quae memoriter legitur, de Apostolo debet esse, sive de Adveutu sive de quotidianis sive de Quadragesima sive etiam de omnibus festivitatibus, debet esse lectio de Apostolo, quia in omnibus supra dictis solemnitatibus vel festivitatibus de Apostolo lectiones possuut reperiri?

To this one must respond: ‘it is true that the rule says this, but nevertheless, since lessons from the Apocalypse can be found for all Sundays, and for all feasts, therefore you must always read from the Apocalypse following this Rule’s authority.’ The same is to be understood [page 293] and observed concerning that lesson from the Apostle that must be recited from memory. That is, that lesson which is recited from memory must always be from the Apostle, whether for Advent, or for ferial days, or for Lent, or indeed all feasts, there must be a lesson from the Apostle, because on all the aforementioned solemnities or feasts, lessons from the Apostle can be found.

Et hoc intuendum est, quia, ubi dicit sive recitanda sive recitetur, semper ex corde debet memoriter dici lectio ipsa, sive habeat ex corde sive non.

And it should be noted that where he says either ‘it must be recited’ or ‘it is recited,’ that same lesson must always be said by heart, from memory, whether one has it by heart or not.

Verumtamen sciendum est, quia dominica die semper psalmi cum Alleluja cani debent.

Certainly, it should be known that on Sunday, psalms must always be sung with Alleluia.

Forte dicit aliquis: 'Quare dicit S. Benedictus de quinquagesimo: cum Alleluja debet cani, et non de aliis psalmis?' Bene dixit, quia quinquagesimus contrarius est ad Alleluja, eo quod quinquagesimus attinet ad poenitentiam, h. e. ad lamentationem, et Alleluja pertinet ad laetitiam, ideo dixit, in quinquagesimo specialiter Alleluja canendum; nam reliqui paene omnes allelujatici sunt et nullus eorum attinet ad lamentationem, ideo specialiter in illis non dixit Alleluja, sed per subauditionem voluit intelligi. Et hoc est intuendum, quia, si in diebus dominicis, etiam in quotidianis dici potest Alleluja cum autiphonis, nil nocet nec contrarium est regulae, si etiam in diebus dominicis antiphonas cum Alleluja cantaveris.

Perhaps someone will say: Why does Saint Benedict say about the fiftieth psalm that it must be sung with Alleluia, and he does not say this about the other psalms? He spoke well, since Psalm 50 is contrary to Alleluia, because the fiftieth psalm refers to penitence, that is, to lamentation, and Alleluia pertains to joy, whereupon he said specifically that Alleluia must be sung with the fiftieth psalm; for the others are nearly all alleluiatic psalms and none of them pertains to lamentation. Therefore, he does not specifically state that they should be sung with Alleluia, but he wanted it to be understood. And note that, if on Sundays, even on regular days Alleluia can be said with antiphons, there is no harm nor is it contrary to the rule, if also on Sundays you should sing the antiphons with Alleluia.

Sciendum est, quia versus cum Alleluja dicimus, nam ₅responsorium non jam dicimus cum Alleluja. Versus ideo dicimus, quia non est congruum, caetera cum Alleluja cani, versus autem non; responsoria, ideo non canimus cum Alleluja, quia regula prohibuit dicens: responsoria autem nunquam canautur cum Alleluja. Notandum est autem, quia Benedictus Dominus Deus Israel non debet cani cum Alleluja, sed cum antiphona, quae Alleluja habet.

One must know that we say the verses with Alleluia, for we do not say the ₅responsory with Alleluia. We say the verses, because it is not fitting for other things to be sung with Alleluia, but not the verses; therefore we do not sing the responsories with Alleluia because the rule has prohibited this, saying that responsories are never sung with Alleluia. It should be noted, however, that Benedictus Dominus Deus Israel should not be sung with Alleluia but with an antiphon that has Alleluia in it.