\376\377\000C\000:\000\\\000R\000e\000s\000e\000a\000r\000c\000h\000\\\000C\000h\000a\000n\000t\000s\000\\\000T\000e\000x\000t\000s\000\\\000L\000i\000t\000u\000r\000g\000y\000\\\000L\000i\000t\000u\000r\000g\000i\000c\000a\000l\000C\000o\000m\000m\000i\000s\000s\000i\000o\000n\000\\\000V\000o\000l\000u\000m\000e\0000\0004\000N\000u\000m\000b\000e\000r\0000\0003\000.\000x\000p\000s

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Liturgy

cisterciansofthestrictobservance

OCTOBER 1970

VOL 4 N0.3

L I T U R G YVol ume 4, Number 3 / October 1970

EDITOR I s PAGE

THE BURIAL OF A MISSIONARY IN THE YOABOU REGION OF NORTH DAHOMEY3Pati ent REDOIS, Bi shop of Nati ti ngouA PIGMY FUNERAL CHANT9MEETI NG OF THE CISTERCI AN LITURGY FOR CANADA1 1REPORT OF THE FRANCOPHONE LITURGY COMMISSION. NOTRE-DAME DES GARDES,[OCTOBER, 1 969 19RETURNS FROM THE OFFICE QUESTIONNAI RE OF THE FRANCOPHONE LITURGY COM[MISSION FOR EUROPE, OCTOBER, 1 969 39TOWARDS A SPECIFIC OPENI NG FORMULA FOR THE PRAYER OF THE HOU RS55Pl aci de VERNETINTRODUCTORY MONITIONS FOR THE LORD'S PRAYER71Jean- Eudes DAVIDA CONFERENCE BY SISTER CHRISTIANE BECKER: PRAYING IN THE HERE AND[NOW / PRAYING THE HERE AND NOW79THE OFFICE IS A CELEBRATI ON83Si ster M .A. VERHEECKEENTRANCE INTO THE NOVITI ATE : THE EXPERIMENTAL RITE AT NEW MELL ERAY 87CONCELEBRATION IN COWL?91Eoi n de BHALDRAITH EA SECOND-CENTURY OD E ABOUT THE WORD OF GOD99

LI'IURGY Bulletin serves to share with others whatever thoughts and ex periences may contribute ta.vards the developrent of a living liturgy for today.

Manuscripts should be fo:rwarded to:

Fr.Chrysogonus Gethseroani Abbey

Trappist, Kentucky 40073 (U.S.A.)

Material for the next issue (probably January/February 1971) should be

received, if possible, by late Decanber, 1970.

1

EDITOR'S PAGE

Man pl ans, but i t's sti l l God who has the l ast word ...The Mi nutes of the recent meeti ng of the Order' s Li turgy Commi ssion at Ros Crea,

Irel and, i n early September, have yet to arri ve. I accordi ngl y have

to cl ose the present i ssue of Liturgy wi thout bei ng abl e to i ncl ude thi s report among the vari ous studi es and arti cl es whi ch make up a nonethel ess substanti al col l ecti on of materi al . Our contri butors pre sent qui te a spectrum: an early Chri sti an communi ty i n Syri a (2nd century! ); a bishop of our own times from North Dahomey; a tri be of Afri can pi gmi es; a pai r of Bel gi an nuns who fol l ow i n the great tradi ti on of thei r predecessors Lutgarde, Beatri x of Nazareth , and the tri o of ldas; an Iri sh monk wi th eyes focussed on the future as wel l as on the present ...As for the Ros Crea report, thi s wi l l be sent to al l i n terested parti es by separate mai l , as soon as the French text i s re cei ved and engl i shed.

There i s no dearth of reports i n thi s current i ssue. We have, fi rst of al l , the report from our Canadi an Commi ssion. Thei r ori entati on i s signi fi cant and rather characteri sti c, I'm happy to say, of the ori enta tion taken i n recent times by simi l ar work-groups, for whom the deep ex peri ence of prayer i n common i s central to the work bei ng done by the commi ssion i n question. A l i turgy commi ssi on concerned wi th the cel ebra tion of a truly l i vi ng l i turgy on the occasi on of thei r meeti ngsthi s i s a rel ati vely recent phenomenon i n some Orders and Congregati ons ...

The report from the 1969 meeti ng of the speci al Commi ssi on for French speaki ng Europe i s especi al ly ri ch. Taken together wi th the q uesti onnai re returns, pp.39-53, we have an extremely hel pful and practi cal di rectory

for anyone i nterested i n taki ng advantage of our present Zoi-cadre l egi s l ati on. Fr. Pl aci de of ctteaux, and Fr. Jean-Eudes of Bri cquebec, both

of whom have contri buted to past i ssues, deal wi th parti cul ar probl ems touchi ng on the Offi ce. (I owe an apol ogy to Fr. Pl aci de: I had al ready typed hi s arti cl e, wi th i ts many Lati n prayer-texts , when I recei ved a copy of the same arti cl e, but wi th prayer-formul ae rendered i nto French. Si nce the transl ati on of Versi on I of hi s arti cl e had al ready been

2

pri nted by the time I recei ved Versi on II , I was unabl e to i ntroduce the perti nent texts i n the mother-tongue .)

Further exampl es of cel ebrati ons i n the concrete are offered by Bi shop Redoi s 1 account of the death and buri al of the much l oved mi s sionary, Fr. Chazal , and by the New Me11eray experi mental rite for entrance i nto the novi ti ate . Materi al of thi s sort i s eagerly wel comed by the edi tor, and greatly appreci ated by al l readers. J udgi ng from comments heard and l etters recei ved, however, i t appears that arti cles deal i ng wi th the theol ogi cal foundati ons of l i turgy and com muni ty are no l ess enthusi asti cal ly recei ved. The two arti cl es by

Sr. Chri sti ane Becker and Sr. M.A. Verheecke are cases i n poi nt . And i t gi ves me consi derabl e pl easure to remark that Sr. Chri stiane's ar ti cl e, "Three Permanent Aspects of the Divi ne Offi ce", i n the l ast i ssue of Lit2l'gy , was used at New Mel l eray to spark off an extremely rewardi ng communi ty di scussi on about the l i turgy.

A speci al vote of thanks i s due our Fr. Eoi n.It i s an embarras si ng fact that most of the materi al so far appeari ng i n thi s modest journal i s ofan extremely non-controversi al nature . We mi ght get excited about this or that arti cl e, but almost never because our vi ew poi nt i s markedly di fferent from the Author' s. Fr. Eoi n 1 s contri buti on i n thi s i ssue rel i eves somethi ng of thi s monotony. Perhaps the ti tl e i s more restri cti ve than the actual content of hi s arti cl e mi ght suggest . Had I had time to exchange l etters wi th Fr. Eoi n, I shoul d have sug

gestedi nstead of 11 Concel ebrati on i n Cowl ?", the sl i ghtly expanded form: 11 Concel ebrati on i n Cowl ? or Whither Concel ebrati on?11 At any rate, nu merous readers i n every communi ty wi l l appl aud Fr. Eoi n's contri buti on; at l east a few wi l l be found i n al most every communi ty to take excepti on

to this or that detai l of the presentati on. But anyone and everyone shoul d fi nd i n thi s materi al a means of comi ng to a deeper appreci ati on orhffiatter at hand and the probl ems i nvol ved.I hope that Fr. Eoi n wi l l be a fre quent contri butor to future i ssues of thi s b l l eti n.

Chrysogonus Waddel l Gethsemani Abbey

3

THE BURIAL OF A MISSIONARY

IN THE YOABOU REGIONOF NORTH DAHOMEY

The death of Father Chazal, after 47 years in Africa -in Togo, in Nigeria, and in Dahaney -came as a surprise neither for him nor for us. Father's physical corxlition declined steadily, week by week , and he wait ed for death as for a friend.His great joy during his last nonths was to knCM for sure that he was finally going to die in the village where he

had retired, in the midst of his beloved i:x::ior of Cotiakou, quite close to Tanguieta.

After having founded his numerous missions, Father Chazal had re tired as a hennit in a small village in the bush country;and there he lived like Father de Foucauld.By his presence, his prayer, his devotion tavards our Lady, and his love, Father was able during the twelve years he was there to draw the whole village to the little chapel he had built with his own hands and had deicated to our Lady of the Assumption.Four times a year we used to go to him on pilgr.iroa.ge for the great feasts of our Lady, whether for the blessing of the seed for the new crops, or for the offering of the first fruits of the harvest.Every evening after cat echism, Father used to pray the rosary with tl1e children, but especially with the old men and 'WCiile11- his "old scrap-iron", as he used to call

than. But arrong these pieces of "old iron", there were twenty whom he had baptized, and another six whan he was preparing for baptism.For a long time, Father Chazal had been adopted as the "senior" of the village.

Father Chazal wanted to die in the midst of his own; in fact, he him self had dug his own grave in his own garden, so as to be nore certain of being buried like a Yoabou, in his tata.

Father Chazal is the first missionary to die and be buried here in the diocese of Natitingou, where our oldest mission is less than thirty

years old.His burial marked a historic m:::ment in the history of the Church

in Daharey, for Father is the first priest andespecially the first white

man to be buried with the rites traditional in our oountry :arrl this is sarething which is very important for us! It means that this missiona ry, who had never gone through any initiation rite, is nevertheless ro foreigner, but one of our 0NI1 native sons -a Yoabou, a Sanba, a Bariba, a Pila It also ireans that the Church has christianized without :rrore a do the magnificent funeral rites of the Yoabou people.

When Father 's death was announced at the noon angelus, the great drum used to spread the news of saneone's death procla.i.rred the sad event to the whole village.There then followed an unbroken procession of old men and v.aneI1 to the chapel, where the body lay. All night long they prayed their beads, "N'ou dari Maria" -- that breviary of the I.XJOr

which Father had taught them so well. The rosaries were intercalated by the wcm:m 's lairentations, repeated as refrains by thE: whole crowd :

For our sake you were with us night and day;

it is right for us to stay with you this final night,

to sing and dance.

Here in our midst you gave us all you had;

and we have only song and dance to give you in return : God give you what we cannot give!

Old and rich in years, you ranained with us, and this was good;

remain with us even DCM,

and rest in peace:

a young roan cx:xnes to take your place, and here he shall grow old,

even as you grew old.

The village seniors had fixed the burial for 4 P.M.The whole vil.1-age was there; and when I say "the whole village", this is mt just a figure of speech. All the diocesan missionaries, fathers, sisters, African cler gy were gathered there aro'l.Illd the departed; and hDN many friends had care fran every oorner of the country !The "Consul of Auvergne", as he had been

(4)

Buria Z of a Missionary5

called, or even the "Pope of Ataoora" , had been well kna.vri and much

loved. The Dahc::lrEy government was represented , as well as the neighboring department of Borgou.M:>nseigneur Gantin, Archbishop of Cotonou, was unable to cane; but he sent Bishop Durand to act as his representative beside the bcxiy of his old friend, Father Olazal.

"I don 't want to be sent of f in a cof f in," Father had written in his last will and testam:mt. So, just as he had wanted , he was rolled in a white cloth, like a Yoabou. '!he traditional signs of nourning were ob

served with the nurrerous cloth drapes f astened to the trees and to Father ' s hut.

'!he religious cererrony took place outside; there were too many people present for it to take place indoors! The Yoabou songs, with their Yoabou rhythm, had been carp:>soo by Father Charnbe1.y, our f irst Af rican priest, who brought a small group of singers fran his next-door parish.

In keeping with our custan, the cerarony began with the of f ering made to God ofoxen. 'I\..o young men cane to present than to the Lord, while the drums beat and the cJ:OWd remained in silence.The oxen were twice led past the f ront of the chapel. '!hen they were ilmolated, and their meat was distributed to the poor and to the close friends of Father. Vesbnents f or the ooncelebrated Mass were white, the Yoabou nourning color.

Af ter the Mass, two of the village seniors brought a funeral bier which they themselves had f ashioned in such a way that it could be carried on top of the heads of two men.With great gentleness they took Father 's body , and rolloo it in a ma.t made fran the banboo of the region. '!hen they oovered the mat with a cloth woven by the ware11 of the village, fran the cotton of the same region. (It should be roted that, here in our region , our people can

go through initiation cererronies only if they are naked or clothed in gar rrents made in this sane place. )The two elders bound the bcxiy securely to the bier; then they carried it on their heads to the front of the chapel. '!here they danced - three steps fo:rward, three steps backward, as if they were entering the chapel, and then going out again. In this way they of f ered the body to God.Three young rnen beat the loud drums to set up the dance-

rhythm; and while all this was going on, the crowd remained in deep, re oollected silence. The offering was beautiful, digniied, reverent.Then it was the turn of two young men to take the body in their turn, and of fer it to Gcx:1 with the same dance pattern.Mean.vhile, two elderly \V01E11 -

Christians, both of than -were doing a sober dance on either side of the body . (This was a rreans of "christianizing" the ritual offering of the body to Gcx:1 -a rite which the pagans call "Death's questioning".)

Upon. the carq>letion of this act of offering, a triumphal procession circled around Father 's house.Young men, taking turns carrying the body on their heads, twice went around the ta ta . Their pace was fast, and they sang:

Be happy and rejoice!

You go now to rest with Gcx:1 forever.

Deal with us kindly!

The drum went before the departed; the cr recognize Jesus as lord are gathered together as a Church.

This means that, at a level deeper than that of external refonn, each m::nk and nun should be oonscious of his or her rranbership in the Church, and rrore precisely of one's insertion into that a:mrunion which constitutes the group of one's brothers and sis ters. The Ccmnission hopes that everything will be done to re alize a true corrmunity of life, since it is upon this oorrmunion that the vitality of ccmnunity prayer depends.

2. According to an idea dear to the Fathers of the Church, the litur gy itselfresses and builds the ccmnunity. Understood in this way, the Word of God takes on a prinordial importance: it is the Word which oonverts each individual, the Word which gives rise to our assanbly. To becane a true member of the ccmmmity, each per son's heart must be changed, converted. 'I'he Bible recalls con stantly that it is the Word which has this pc:Mer to penetrate in

to the depths of our heart and to lead us to repentance (Heb 4:12). If each individual hears the Word, receives it, and changes his heart, he can then participate to the full in the prayer in carm:m . At the same tinE it is the Word which gathers together the believ ers. By recalling to us the great events of salvation history, the Word invites believers to recognize themselves as a People redeaned, to give God thanks, to pray for rren of the present day.

Here we understand the role and importance of the hanily.It is the hanily which should bring out the neaning of the Word proclairred

(14)

(Canadian Liturgy Commission Report) (15)

here and na.v, today.lv!.

eryooo, then, is invited to scrutinize the

Word of God; and those especially who are responsible for the spreading of the Word are urged to carry out their ministry, so true is it that the hanily ronstitutes one of the principal means of building up the camrunity.

3. Finally, and alx:>ve all else, it is important to realize and re nenber always that this cx:mnunion in which we live and which we seek to perfect is the work of the Spirit in us. The first task of each one, then, is to listen and try to understand what the

Spirit is saying to the churches, and to sul:rnit one 's life day by

day to the inspirations of this same Spirit.

B.Rubrics

Liturgists all agree that the ne.v rubrics (Ordo Missae, rituals, etc) ought not to be read with the same mentality as the earlier ru brics. The role of the rubric is before all else directive.In this sense it signifies the order to be followed in a given celebration, so as to make as real as possible the mystery being celebrated .A rubric pre supposes a certain nurriber of cirCllltlStanCE s, apart fran whicli1 it no longer has any meaning or reason for existence.

We have to learn, then, ha.v to read the rubrics with discernment.

Not all rubrics have the same importance.In no case should the final de cision be orientated solely on the basis of the text of the rubric.Nor is the interpretation of a rubric the affair of just one single individu al. Since the liturgy is a oonmunity celebration, the concrete orienta tion has to be taken with the good of all in mind.This is especially

hue for the celebrants, who OUJht to enrourage before all else the ex

pression of the prayer of the assembly.

c. Holy Week

For Holy Week, several trial experiments were made last year.We should like simply to undersrore the folla.ving points:

1. On I-bly Thursday, the Mand.atum has three possibilities:

a- Mandab.Jrn in the cloisr, as usual. In this case, avoid a doublet for the reading of the St.John Gospel both in the cloister and in the Mass.

b- Mandatum in the church:

1) The aboot washes the feet of all the monks .This is possi ble is smaller canmunities, or even in larger ones, when the arrangement of the place makes it possible to carry out the rite expeditely, and without too nruch hustle and bustle.

2) The abbot washes the feet of a feN "representative" nonks. It is also suggested that sane of the retreatants participati.pg in the liturgy have their feet washed, too.

2.Good Friday:

The universal prayer raises a feN difficulties:too long, perhaps too diffuse. We note the follo.ving possibilities:

a- replace the kneeling for each nonition by a period of silent prayer -standing;

b- sinplify the nonitions, or even use just "Let us pray to the

lord";

c- group several requests under one and the sazre monition.

D..M:>nastic Initiation

Fran the very first we should e:nphasize the .importance of a theologi cal understanding of ccmnittnent.Accordingly, the orientations proposed

by the carmission presuppose certain doctrinal positions, which we should here at least sketch.

Basically, fran one's entering the rronastery until one's solann pro-: fession, the ccmnit'bren.t or engaganent is one single response to a single, unique call fran God. If the gift of self and the deeper understanding

of the mystery of one's call are realized only by stages, it is no less

.i mportant to insist strongly on the organic developnent and the unity of orientation.

Sam= canonical prescriptions effect a kind of "chopping up" of the monk 's effective ccmnittment.One may well wish for a better coordination of these

(18)

(Canadian Liturgy Commission Report) (17)

juridical "steps" or stages. Be this as it may, whatever is purely juri dical or "danestic" should be treated as such, that is to say, at the ju ridical or "darestic" level.Thus, only the truly.significant stages - significant fran the theological point of view -should be accorded a li turgical celebration.

In this sense, then, we propose a rite of welcane, to mark the matEnt

of one's effective entering into the carmmity; and a rite of solemn en gagarent or cx:mnittnent.These rites will be shaped up along the lines of those proposed by the Ordo Professionis Religiosorwn (Religiosarwn).

E.'ll1e Sick and the Departed

The Crnm:i.ssion did a detailed examination of Fr.G&ard Dubois'prp ject, which is to be discussed by the Order's Liturgy Comnission.

1- The sacrament of the sick can be administered : a- during Mass,

b- or outside Mass, either in the infinnary or in church.

If the celebration takes place in the infinnary, note the following suggestions:

procession:facultative

facultative emission of .incense and holy water;

the abbot wears cowl and stole.

The schema-type for the celebration includes the follc::Ming elanents:

Liturgy of the W:>rd,

confession:the sick person oonfesses his faults .to the a::mwni-

Pf. The carmunity accuses itself of its own failings tONards the sick m:mk .He should be left free to express himself in his own words, if he can, and there should be no recitation of any kind of formula in his name.

- the anointings:three -lips ( rd), breast (heart), hands

(action); other anointings can be made.

- prayer:nonition, short litany, final collect, blessing.

2- Viatictnn

At least a few nonks should acccmpany the abbot, so as to signify

the presence of the cx:mnunity.

- the abbot carries the Blessed Sacrament;

holy water and the confiteor are facultative;

Ccmrun.ion.

3- Fr.Ge'rard has proposed that, for certain liturgical days (Sun days, solenmities, Ash Wednesday, Holy Week, Easter Week}, the l:x:xly of

a deceased IIDnk oot be brought to church. The Ccmnission prefers to anit this limitation. The deceased was truly a nernber of the cammmity. As such, his presence expresses the paschal If!YStery .

4- Final oomrendation

- IIDnition,

incensation (holy water facultative),

prayer.

5- For the procession to the caretery, the chanting of psalns or their

omission is decided at the local level.

6- In the cemetery :

Since the cemetery is already blessed, there is oo blessing of the

(18)

grave.

After the burial, no need to return to church in procession.

Fr.Ge'rard had added a certain nl.IIlber of details with regard to the suffrages for the departed approved provisionally by the General Chapter. The Ccmnission thinks that these details are urmecessary, since the official docurrent is sufficiently explicit.Anything added over and above is the con cern of each nonastery, and does not call for the inte:rvention of the Litur gy Coomission.

***

This report makes oo claim to being cx:mplete. The only points retained were those which were the object of a clear consensus on the part of the Ccmnission.The redactor of this report was Fr. Jacques Julien, nonk of Notre-Dame du Lac.

Trane., Gethsemani Abbey

19

REPORT OF THE FRANCOPHONE LITURGY COMMISSION NOTRE-DAME DES GARDES, OCTOBER, 1969

One of the objectives of the Francophone Liturgy Carrnission is to foster creativity with a view to.vards the shaping up of a liturgy which is nore living, better adapted to the needs of the various cx::mnunities and capable of givin:J expression to their spiritual experience.This cre ativity is called for at different levels of this shaping-up process,

whether for the creation of texts and melodies, or for the effort to bet ter grasp the inner dynarnis:n of the liturgical celebration and the speci fic role of its different elarents .

In this perspective, and in order to render our cx::mnunities the ser vice they expect frau this carmission, the ccmnission heads organized a tri-partite rooeting held to.vards the end of October, 1969, at the abbey

of Notre-Dane des Gardes.

This rooeting included :

1- a "WOrkshop for the group concerned with texts: Oct. 25-26; 2- an exchange between musicians and authors:Oct. 27-28;

3- the annual plenary session ofthe Conmission:Oct.29-30.

The participants were the follo.vin:J (underlined names indicate members of the Francophone Ccmnission):

PARTICIPANTSTextsTexts-Plenary

musicsession

1.Dom Emmanuel, Abbot of Bellefontaine,

President of the Commission+

(3.server for theFr. DominigueFrench Congregation, O.S.B.Aiguebelle++4.Br . ClaudeBellefontaine+++5.Fr. ClementBellefontaine++6.Mother ThereseBelval+7.Fr. DanielBordigne, Carmel Ste-Anne+)2. Dom H. de Ste-Marie, Abbot of Clervaux, ob-

(22)

PARTICIPANTSTextsTexts

Plenary

mus ic session

8. Fr. Jean-Eudes

9. Sr. Marie-Pierre

Bricquebec Chambarand

+

+

+

+

+

+

10. Sr. Myriam

Chambarand

+

11. Fr. Placide

12. Sr. Christiane

ctteaux

Clairefontaine

+

+

+

+

13. Fr. Irenee

En-Calcat

+

14. Fr. Marie-Bernard,

Fleury, observer

for

the

French Subiaco Province+

15. Sr.Ancelle

16. Sr. Franois

17. Fr. J. Gelineau

18. Cesar Geoffray

19. Hother Pia

20.Victor Martin

21. Fr. Gerard

22. Fr. Emmanuel

23. Fr. Jean-Marie

24. Fr. Nivard

25. Fr. Eugene

26. Fr. Tarcise

Les Gardes++

Les Gardes++

Paris++

Lyon+

Laval+

Paris++

Mont-des -Cats++

Orval++

Orval++

Port-du-Salut+

Rochefort (St-Remy)+

Rochefort (St-Rimy)+

27. Fr. Robert Gantoy, St-Andri, Bruges, observer

for the Belgian Congregation, O.S.B.++

28. Fr. Maur

29. Fr. Marie

30. Sr. Emmanuel

Scourrnont Sept-Fons Soleilmont

++

+++

++

31. Antoine ToulmondeVirton (Belgium)+

32. Fr. Paul

Tournay++

***

irbis rep:>rts gives a brief survey of the work done at the first two m=etings, as well as the synthesis-report for the plenary meeting.

Francophone Liturgy Corrunission Report21

I.Vl)RKSHOP FOR TEXTS

The authors of the hymns, antiphons and prayers subjected to edito rial revision by this working ccmnission were for the rrost part present, and this made it possible to put the finishing touches to these texts.

At the same tine an extensive technical infonra.tion was given, occasioned by the difficulties encountered and the m:xlifications proposed.

'l'he working ccmnission has thus finished a certain number of texts

for the Epiphany Office, as well as hymns for the various Day Hours. These texts have been sent to the musicians in the Order, and to those who in one way or another are in contact with the group "Chant et .Mona steres". An '?ttanpt will be made to get the Epiphany material to our ccmnunities in time for it to be used for January 4, 1970.

Besides the projects still being shaped up (cfr.the partial can

missionich met at Clairefontaine, July, 1969), this Texts section

has proposed to carp::>se an Office for All Saints, 1970, and a collection of New Testament antiJ:iions based on the repertory proper to each nnnaste:ry and, so often as called for, reworked.

II.EXCHANGE BE"IWEEN MUSICIANS AND AUl'HOR3

Thanks to the much appreciated presence of Fr.Gelineau and of the c:x:xtpJSers cesar Geoffray, Victor Martin, and Antoine Toulrronde, the dia logue between the authors of texts and the musicians was able to be en riched by detailed technical infonra.tion dealing, arrong other things , with isorhythmic m:!ter, the rhythms of the musical phrase, the global rllythm of the whole piece.The exigencies of a work of art were rrore clearly per ceived; and particular en;>hasis was placed on the fact that poetry and music should lead one beyond the language they employ.Language, which be longs to a different order of things than that of discourse, does not have the same logical character proper to discourse. There is question, rather, of sanething uttered by way of suggestion, which provides for a margin of liberty in its interpretation.

The oornpositions set to music by sare of the Order's musicians present, and based an texts cx:mnunicate:l earlier by the Texts Section of the Ccmnission, were carm:mted ur:on and criticized.The various aspects of the difficulties to be overcare were more clearly grasped, and account of these difficulties will be taken in future efforts at canposition. It

was noted that, apart fran those limits imr:osed on the musician by reason of the text, there are those limits v.111ich derive fran the poverty of rreans of perfonnance in our monasteries.

Whatever may be the future evolution of liturgical art -the style of which is still being searched for at the present time -only a rrore careful artistic culture will make it r:ossible for our carmunities to pro duce and to appreciate the music which fonns the texture of their prayer.

III. PLENARY SESSION OF THE CDMMISSION

Purpose.As defined by Dom Emnanuel Coutant, President of this CCln mission, theprecise purpose of this session was to pin-r:oint the studies and experin'Ents dealing with the Office, and undertaken by French-speaking ccmrnmities, so as to facilitate the application of the loi-cadre by orien tating future and further research; there was, however, no intention of im posing any one solution.

A questionnaire circulated arrong our monasteries by the secretary, Fr.

Gerard Dubois, served as the basis for the drawing up of the prograrrme . (The results of this questionnaire are given at the end of this rer:ort.) The functionality and the position of the different elerrents of the Office were the objects aquite animated discussion.The synthesis-rer:ort of this discussion follows.

THE DIFFERENT ELEMENTS OF THE OFFICE

A.T he opening of the Office

The opening or beginning of the Office has a two-fold function:

1- to afford each individual the r:ossibility of entering into a psycho logical attitude (to pass by degrees fran distraction to an entering into

the carmunity celebration of the mystery);

2- to knit the carrnunity together by a chant sung in ccmnon .

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(23) (Francophone Liturgy Commission Report)

We are dealing with a cx:mnunication-structure of universal value. lm.y conversation has to ba:Jin by a gratuitous exchange of "Hello", "Good rrorning" by a dialogue ccrnr:osed of relatively insignificant remarks. In the same way, the Office, too, has to have a ba:J inning, a starting point.A a:lITIITllll1al "getting started" marked by a dialogue approach, :with out a precise notional content, seems to be opportune.

A few psaversests treated in such a way as to be experienced as a stimulus addressed by the singer to the assernbly: this is an excellent typ: of opening chant. An element of surprise, capable of arousing one's attention, is not to be neglected. In some rronasteries, the choice of versets or refrains is not decided in advance, but is left to the initia tive of the singer responsible for starting off the Office.

The traditional invitatory -at least when the refrain has the

fonn of an invitation -also fulfills this opening function in an adequate manner, provided that it is not oonsidered as a kind of psalmody in which the psalm has to be respected in its textual integrity.The opening section of the Office, in point of fact, precedes the psalrncx:1y in the strict sense. Even if this initial section is ccm:i;:osed of elements fran the psalms, there is, at this point, no question of identifying the invitatory with the ibrd of God in the manner so essential to the actual psalrrody.The invitatory psalm has always been functional.One can cite the Rule of the Master,

where Psalm 94 acoonpanies the entrance of the rronks into choir; and the Rule of St. Benedict, which prescribes a slower temp:> so as to allow for the arrival of late-caners.

- We note that the opening dlant (psalm-versets or invitatory psalms) does not attain to the full lyricism of the'which is placed at the beginning of the Office, and which launches the celebration by making the assembly, through its oormon song, enter into the actualization of the mystery of the day or of the Hour.Under this aspect, the hyim rightly finds a place at the beginning of the Office, as is the case in alrrost the totality of our rronasteries for Vigils and for the Little Hours.In the

new lbnan Office, the same option has been made for Lauds and Vespers; and several nonasteries have adopted this practice.

24

Nevertheless, the hymn also retains all its value as a lyric rredi tation on the Word of Gc:x:1. Its place is then after the reading or the capitulwn. This obviously presupp:>ses hymn material of real imp::>rtance; and the Syrian tradition offers us the most representative type.

- The question of an opening troparion , which was on the progranme of this session, was not discuessed.The replies to the written question naire indicate that such a fonrula is used fran time to time in sane rron asteries in place of the h:ymn.

For the opening of the Office, as for the other parts of the Office, variety in the manner of beginning seems to be a good thing, not only fran cx:mnunity to ccmrru Iity, but within the same cx:mnrunity -especially to indicate the specific nature of the different Hours of the Office.Diversi ty of forms and a certain stability in essential structures should balance each other off, so as to lead to greater spontaneity of expression.

It seaus that the structure 'Which includes a psalm-verset (sa:-ietirnes repeated) with doxology plus an invitatory psalm plus a hynm, is much too "heavy": one should always be on the watch to avoid doublets.On the oontra ry, 'When the hynm is not at the beginning of the Office, a single opening verse before the psalrnody is insufficient to allow the gradual "wanning up" needed for the Office to get off to a real start.

Prical infonnation:

For opening chants canposed of psalm verses, see the Taize Office.

For invitatory psalms, besides Psalm 94, there are those used by Schema B (Ps.133 at Vigils, Ps.116 or Ps.66 at Lauds) and Schema C (Ps.99, in certain places)

For invitatory refrains, the Texts section of the canmission en visages the publication of a technical note with numerous examples in a 1970 issue of Liturgie . This article will doubtless appear in a parallel English version in an early issue of Liturg y , 1971.

B.Psalrnody

During the oourse of our exchange on the prob of French psalm:x:ly

and the different fonns of psalrrody, the participants enjoyed the bene fit of a succinct exposeby Fr.Gelineau, who referred to his recently

published work, Psalmodier en fra:nc;ais.1 His rerrarks are extremely use

ful for our carmunities, and so it seaiis opportune to cite here those passages which best synthesize what Father said during the session:

We have to create a real psalnndy in FrenchPsalm:xly remains, at the very heart of liturgical singing, a pr.imJrdial fonn of expression. The value of psalmody as used in Christian worship does not flow only from the inspired nature of the texts. It al so stems fran a particular way of proclaiming and celebrating

the Word.The psalm, of course, is mt the only rranent for setting up a oorrmunication by the Word in the assembly; nor is it the only fonn of ccmnunication of God's word. But alongside the word which is read, proclained, explained, turned into prayer, musical ly developed in song, etc., psa.l.rocxly is a specific rreans of man 's appropriating for himself God 's own language.Other fornis of word and song are ccmplem:mtary to psa.lrrody; but no other fonn of word or song can replace it (op.cit., p .3).

Value of each fonn of psalm:xly.Al.rrost every fonn of psal.rrody is able to fulfill the function of prayer in the Office psa.lrrody.It helps, however, to be able to use a variety of these fonns with in the sOffice, especially by using the fonn which, in this or that particular Office, will best bring out the original na ture of each psalm.Each of these fonns is a different approach

to praying the psalms.The ...same psalm is revitalized so often aH

it is used with variable fonns of psalm:Jdy.

a- direct psallrody

A psalmist {or several in succession, according to the poetic structure of the psalm) reads or psal.m:x:lizes the psalm-text.Every one listens.This is the fonn used by the first cenobites {Pachani-

1 = Eglise qui chante 98, Supplenent, Document 2, 1969, rue de Fleurus, Paris 6e.

(Frqnoophone Liturgy Commission Report) (25)

26

an). It is extrarely "oontanplative". Indeed, freed fran

the necessity of having to follCM a set text and pronounce it word by word, the spirit remains wholly "open", "available", so that it can savor this or that image and stop there, or let it self be carried along by the novanent of the prayer, or else lis ten to the echo within itself of each word heard. One remains open to the "happeninJ", to the "event" of the challenging Word; and this experience can unexpectedly take place even in the in stance of verses which have been repeated a hundred-fold, but which suddenly beaJrre new and intensely personal.This teaches

us that all prayer is first of all "passivity", docility to the Spirit who prays in us.

b- re?ponsorial fo.rm in the strict sense

This fonn of psa.J.m:xiy reconciles at one and the sarre time passivity and activity. It keeps a part of the advant-.ages of the direct fonn to which one simply listens, since a psalmist says the strophes or series of verses.But to this it adds an activity on the part of the listener, since the one who "responds" or answers is taking an

active part in the psa1rrody . But instead of burdening the individu al with the oomplication of ever-changing texts, this fonn of psalm ooy reduces one's participation to a single refrain.'Ihus concen trating his exterior activity over a minimumarea, which quickly becx:mas a reflex action, the individual keeps his spirit free to follCM the progress of the psalitr.But the fact that he remains in

a certain state of tension andin good fonn thanks to the refrain, protects him fran a pure passivity. This minimum of external parti cipation helps maintain vigilance of heart.

Contrary to what one might think, this fonn of psalmody is not sim plistic.Easy fran a material point of view, it is spiritually de manding.It will be rrore fruitful for contemplative souls, who will taste the possibility it affords for an activity in passivity -

sorrething' they will much appreciate.others will find it boring, a bit childish.

c- antiphonal psalm:rly in_ the strict sense

Sama characteristics as the preceding, but with an additional ele rrent which enlivens the psalrrody.The two choirs alternate the re frain, and this helps maintain the active-passive aspect, thanks to the dialogue-play between the two groups.

It is significant that, for the rrorning and evening Offices, east ern usage resulting fran long experience has finally settled on this fonn of psalrrody. Under several aspects, this kind of psalrro dy can be considered as a stmmit and model for the praying of the psalms by a stable, cohesive c:x::nununibJ

d- forms of psay with refrain

We thus designate res.p:msorial or antiphonal fonns in the broad sense, with intercalary refrain (or short antiphon) sung between strophes (or versets). These fo.rms keep certain values of the foDTIS described above.They are easier, rroreover, for a congrega tion cartfX:>Sed of people from many different backgrounds, as a pa rish or other group assembled only for a particular occasion.But such forms entail a notable "heaviness" if there is question of singing an entire psalm in this way.They risk the appearance of being rather on the dismal side.But the effect is good so of ten as the psabn itself includs the refrain-text; the effect is also gc:xx.1 with the shorter psaJms

e- alterna pselm:rly

The assembly, divided into two choirs, alternates the verses (or the strophes, depending on the literary structure of the psalm), which are thus sung by the entire group.. Tr1is fonn of psa.J.m:x:ly gives each individual the possibility of "eating" the text, of

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28

actively identifying oneself with the Word, of personally making one's own the poetic and lyric rrovement of the psalm.Thanks to the alternation between two choirs, this fonn of psa..lm:x1y never theless keeps an element of rep::>se {activity-passivity) and the

p::>ssibility of listening interiorlysanething much to be prized. It effects an interplay of respiration and alternating rhythm whol ly in keeping with the vocal praying of the psalms.

This fonn of psal.rrody, which is alrrost unknavn among Eastern Chris tians, asserted itself in the Middle Ages in groups of Western Christians who were more given to action and singing. Groups of young people enjoy this kind of psal.rrody . It cannot be denied, hCM ever, that the exclusive use of this fonn risks introducing into the Office an activist character, a predcminance of the "rational"

{especially when the vernacular is used, since the rapidity of ex ecution imposes a real burden on the spirit, which wants to grasp everyrd), finally, at the extrent.l.imit, a ritualistic function ing.With this kind of psalroody, there is sometimes an absence of that relaxed atnosphere which is so helpful for a:mtanplation; and

its tightly woven texture calls for anpty spaces, so to speak, through

which the Spirit's breath can pass.

f- oontinous fonn {direct psa..lm:x1y by the entire group)

In this fonn of psal.rrody we find the same advantages as in the pre

ceding , but reinforced by the fact that each individual says the

whole text.Its l.imitations are likewise the same as in the preceding, but in a rrore i.Jmejiate, direct manner.

This kind of psa..lm:x1y is excellent for short psalms of the invitato ry and hyim types, which launch the psa.J.rrody to follCM.After the effort required for singing a psalm in this manner, a choir will profit all the rrore by the more relaxed fonns of psal.rrody (op. cit.,, pp. 109-112) .

In the Benedictine and Cistercian corrmunities represented at this neeting, there are indications of an openness to these various fonns of psalrrody . '11he direct fonn is quite rare, at least for an entire psalm. Several rronasteries have tried it rrore or less successively for the his torical psalms, and for Psalm 77 in particular. The remark was made that we are here dealing with a .roetic reading rather than with a proclamation of the Word. The resp:msorial and antiphonal psalmJdy in the strict sense have been insufficiently exploited, chiefly because of the practical dif ficulties of perfonnance; but several camrunities are investigating this fo.rm of psalrrody. The altemating fo.rm between two choirs ranains the one rrost generally anployed (several monasteries are as yet unfamiliar with

any other fo.rm).'Ihe advantage of alternating between schola and the rest of the cxmnunity was pointed out (it breaks the rronotony, and makes it pos sible for the cantors to keep up the pitch and rrovement); but account was

also taken of the value of a sustained chant which fosters a state of prayer due to the alternation between two choirs, with music reduced to a very sim ple melodic fo:rmula.Sane ccmnunities habitually use this type of psaJ..m:x.ly for the Little Hours.This fo.rm seems to be also especially suitable for CCJnpline.

In view of the variety of psychological temperaments, it seems ju:li cious to make a ha:rm::>nious use of the different fonns, while at the same tine taking account of the concrete circumstances of performance, and also respecting the literary genre of the psalm in question.For the choice of

the appropriate fo.rm of psalmody, several cantors referred to the practical

1

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(29) (Francophone Liturgy Corronission Report)

directory in Pour chanter l 'Office.

One can DON also consult the appendix

chapter in Psalmodier en frangais, pp.117 ff., which gives detailed techni cal information.

The greater number of rronasteries which use psalm-distribution sch.arias

with a less ample anount of psa.lrocx1y have rediscovered the fundamental value of periods of silence in the course of the psal.rrOOy, which is concluded in sane

1 MinEographed publication printed by the Abbaye de St-Andr, Bruges.

instances by a psalter collect.The organ is sanetimes used to create an atrrosphere of prayer by brief preludes or interludes.A ffM attempts at using instrunentsalternating with singing seem to open up new

paths of investigation which are of special interest for ccmnw1ities pro vided with stringed instrurrents.

The "cursing" psalms

The question was not treated at depth.It was simply noted that this is before all else a pastoral p.r:oblem, and that special account has to be taken of those assisting at the Office. It should also be noted that the problem does not conrern just the i.rrprecato:cy verses. It is a question, rather, of the way we app.r:opriate any psalm text, and this is a problem at the level of poetic expression in general.

The doxologies

Although the trinitarian conclusion is always valuable for explicitly turning the psalm into Christian prayer (perhaps it would be desirable to recover the ancient formula, "Glory be to the Father, th.r:ough the Son, in the Holy Spirit"), there are sone instances in which this doxology could well be suppressed:

when the psalm itself ends with a doxology (e.g., Psalm 88) ;

when the psalm is read by a psalmist;

after an i.rrprecato:cy psalm (?);

when a penitential psalm is followed by a psalmof praise, so as to give the whole of its praising density to the latter (orie rrona stery simply introduces a brief silence between the tvAJ psalms and suppresses the doxology).

The practice of interrupting the longer psalms with doxologies seans to be extremely artificial, exrept for Psalm 118, which lends itself well to such breaks; but one can also leave rrorents of silence between these sections.

Except for the strict responsorial fonn, it is advisable for the exe cution of the doxology that the entire assanbly join in with the singing;

nor is this caTllIDn singing of the doxology to be excluded for psalm::>dy with refrains, in which the other strophes have been entrusted to a so loist.

The posture for these doxologies remains subject to discussion; the important thing is that the vocal action and the bodily posture be in harrrony.One here touches onthe problem of bodily expression in the liturgy; and in this area, the psychological preparation of the corrmunity is a fundamental elenent.

Translations

The replies to the questionnaire show that the use of the Jerusalem Bible psalter is generalized; two m:masteries use the Pierre-qui-Vire trans lation, and another rronastery has a local translation based on the Jerusa lem Bible psalter and Dho:nne. A few ccmnunities have tried the psalms so far translated by the oorrmission for the Ectnnenical Psalter for the Liturgy (Psautier Liturgique Oecumenique).

Fr.Gelineau and Fr.Jean-Eudes David, member of this oorrmission, gave sare interesting details about the work of the translation canmission.

Plans are being made for provisional fiches to alla.v experimentation with this translation in those rronasteries which wish to use it.Though one is well aware of the practical difficulties involved in using a provisional translation, and of the incx:mvenience for one's merrory and for making a text one's own prayer when several versions of the same psalm are used, such an experiment can be considered as a service to the Church, thanks

to which the new text can be refincd in the crucible of choral psalm:xly. C.Antiphons

In order to discern rrore clearly the role of antiphons in psalm::>dy,

it is important to distinguish the various types and to settle on a clear, precise tenninology.According to their content and their form, we can classify antiphons as follows:

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(Francophone Liturgy Commission Report) (31)

Reprises: brief refrains integrated into responsorial psa.lrrody of the strict kind (e.g., Ps.135);

Antip1ons for psalms with refrains :the refrain is repeated throughout the original psalm as part of the psalm (e.g., Psalm 45) ;

Antiphon-settings: 1- psalrilic refrains (texts taken fran the psalm itself);

2- New Testarrent key-antiphons, intended to th.rov1 light on the Christian meaning of the psalm. (See the article by Fr.Jean-Eudes David, "New Testament Antiphons for the Psalms", in Liturgy, July 1970, pp.87-98.)

Troparia:biblical or non-biblical texts which give a particular cx:mrentary - often festive -on the psalm or canticle they accom pany. :t;ecause of their poetic imagery, these troparia are, in gen eral, "open"; that is to say, ti1ey can be linked to several differ ent psalms, especially if ti1ese psalms are chosen in function of a theme.

It migl1t be useful to note that the psalm does not necessarily have to be bounded on eiti1er side "oy an antiphon.A rocment of silence or an in strumental interlude can also be used to begin and end a period of psalno

d.y.'lhis remark is particularly true for: psalnis chanted by the whole d1oir, psalms whici1 are read,

canticles of t11e hymn type,

fixed psal.rrody (Little Hours, Carpline)

Lven if the practice of singing an antiphon or troparion before and af ter the gospel canticle of Lauds or Vespers retains its value, we can also envisage the singing of these canticles without antiphon, possibly by using a more structured. or polyphonic musical setting of the texts.

Antiphons of one kind or another are anong the elenents which make it possible to bring out ti1e festive character proper to the Office. In virtue of their content, tiiey have, then, a specific role in the actualization of

the mystery being celebrated; and the latin antiphons saretilres fulfilled this role admirably. At the same tirre, it should be remarked that, with the present rather limited repertory of antiphons in French, it is not always easy to find an equivalent. It is better in such cases to use the ordinary anti1l1ons taken fran the psalm text itself, them to maintain a

hybrid fonn of the Offia= combining psalms in Frend1 with festive antiphons

in Latin. It should be noted, rroreover, that the hymn, the reading, and the liany suffice to specify the Office in function of the feast being celebra ted.

Another error to avoicJ. is that of accx::nipanying several psalms with a

psalm refrain taken ran the series, but not appropriate for all the psalms for whid1 it is used.Likewise to be avoided. is the use of a New Testament antiphon to open and close a series of psalms, 'When the antiphon is appropri ate to only one of the psalms; or a hagiographical antiphon suitable for none of them

D. Responsories or responses

The question is the follaving: Do we need responsories after readings?

l:lo.v should we do it in French?

It should be noted straightway that the tenn "response" or "responsory" seems too restrictive if we wish to envisage that i.rrqx>rtant element of the Office 'Which ronstitutes the reaction of the assembly to the Word of Gcxi (every liturgical reading being considered, at its own level, as the Word

of Gcxi) .

This reaction, this response, can be given under fonns quite different than the rather limited one of the short or solemn responsory. The nurrerous solutions proposed each have their own value; but the choice of this or that fonn of response has to be detennined for each concrete case. Once again, there is no question of i.rrqx>sing a ge.11eral prescription.'We can, then, en visage the follaving:

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the short responsory with a simple melody (here we have a possi ble way of retrieving versicle-texts, by using them under the

fonn of short responsories after the cap.ituZa);

prolix or solemn responsories, of a :rrore elaborate type, whether

based on psalm texts or not;

responsorial psalm (possibly with a New Testament refrain);

the hymn treated as a rreditation song for the Word of God;

the acclamation or doxological hymn - especially suitable after

the gospel (e.g., Arren.! - Te decet - Te Dewn in the French version).

All these fonns of response can follow the reading either imrediately or else after a silence, which is itself, :rroreover, often an adequate and sufficient fonn of response.The important thing is to use a sung response only when it follows naturally fran the reading.This is one spot in the liturgy which lends itself exceedingly well to improvisation. Sare ccmnu nities have already taken this direction: one of the cantors gives out a refrain which can be rrerorized instantly, and then improvises the versets. There are also camrunities which envisage a short hanily or dialogue re flections as an "inspired" response to the reading.In sare instances, an improvised prayer based on the pericope just heard would be in order.

If we leave the door wide open to iroprovisation, there is obviously a risk that unexpected reactions, even an occasional really ridiculous attanpt at improvised prayer, will slip through.But in that case, we should recall, with Fr.Gantoy, that a smile or a discreet chuckle is saretiroes a legiti mate and unmalicious way of participating in the liturgy.

E.The Conclusion of the Office

camrunities where the litany has been restored to Lauds and Vespers have to a considerable extent adopted the sarre structure (except for the position of the prayer proper to the day):

a- invitatory-m::mition

b- dialogue intentions-invocations (improvised intentions)

c- collect for the day

d- lord 's Prayer with introductory formula

e- (biblical blessing), Airen.

The collect for the day is saretirnes placed before the intentions, saretimes after the lord 's Prayer. There are those who think that this structure is too "heavy", and prefer Fr.Jounel's project.At the last General Chapter, the francophone group experimented with Fr.Jounel's proposal: the collect follows the hynm, which is at the beginning of the Office as in the Mass.

There are also sore ccrrmunities which integrate the camanoration of our Lady under the fonn of an antiphon, either before the litany, or af ter the intentions.

Differences between the practice of our m::ma.steries derive chiefly fran the various fonns of the litany:

stereotyped,

series repeated periodically (based, for instance, on the psalms),

chosen fran a pre-existing repertory,

canposed by the litanist,

improvised by the litanist or cantor (often based on the reading) ,

prayer intentions fonnulated by the abbot or hebdanadary,

intentions spontaneously fonnulated by manbers of the ccrrmunity.

All these litany-fonns take on the nature of petition, praise, or ex hortation, as the case may be; and they regroup the intercessions, the cx:xn maTorations, and the chapter prayers (fonnerly attached to Prilre) Sare oarmunities want to have precise, concrete intentions; others prefer peti tions of a general kind.One might think that the Office lends itself better for local intentions than the universal prayer of the Mass.

In sane m:masteries, the intentions are sung as a rule; in other rrona steries, only fran time to time.The invocations or responses are alrrost always sung; but one rronastery simply follCMs the intentions with brief

:rocments of silent prayer.

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(35) (Franaophone Liturgy Commission Report)

One cx:mnunity has an ample fonn of the litany for the midday Office; a number have the short litany at all the Hours, so as to integrate the versets for the departed and the absent brethren whim -were at the end of the fonrer Office.

There is a fear, however, that this involves a certain "heaviness", especially in the case of the Little Hours . It does not seem necessary to pray for the absent and the departed at every Hour; it suffices if this intention has its proper place in the general ensemble of the whole Office.

For the I.Drd 's Prayer, various degrees of "solemnity" are to be noted: 1- sung by all at Vespers and Lauds, with doxology,

recited by all at Vigils and the Little Hours, without doxology,

recited by the hebdanadary at Carpline (or by the abbot, so as to carry

out St.Benedict's intention}

2- sung by the abbot at Lauds and Vespers,

prayed in silence at the other Hours.

3- cx:mbinations and variants of the above two.

The final blessingis followed by an Amen, either sung or not sung. All these elarents of conclusion, including the prayer and the intro

ductory nonition to the I.Drd 's Prayer, offer considerable possibilities for improvisation, or for the creation of texts to relate the prayer of the lo cal cx:mnunity more directly with the W:>rd of Cbd and with the "Happening

I:'. vent", that is to sey, with the mystery or the Hour being celebrated, world events, family events, etc

F.T The place of Marian devotion in the Office

With regard to the expression of our Marian devotion in the Office, the sane general current of thought is prevalent alrrost everywhere in the Order.On the one hand, the artificial dl.aracter of badly integrated Mari an CXlillTlE!IIDr ations is felt -especially in the case of the "abridged Of

fice" which precedes or follows the Hours, and fonns a doublet.On the other

hand, there is a fear that every daily expression of Christian devotion to-

wards the Mother of God is going to be suppressed.

We are told that sare have an exaggerated enotional attachment to certain fonns of Marian prayer; but this springs fran a laudable concern to maintain a virile Cistercian devotion towards the Virgin Mary, and it should carefully be distinguished fran just any sentimental devotion.

The new Ranan Office as contained in the provisional l:xx:>k , Prieres

du Temps present, makes no provision for Marian devotions for ferial days, but by way of contrast collects an impressive number of Marian elements for feasts of our Lady. But it does not seem that this solutionuld be an especially gcxxl one for the Order of ct.teaux.We should prefer a rrore

habitual integration of the mystery of the Virgin with the mystery of Christ and the Church, so as to give the Office its full "incarnational" dimension. (Fr.Placide Vernet opportunely recalled that the carmaroration

of our Lady, in the beginning of the Order, was strictly speaking a caman::r ration of the Incarnation.) The Eastern liturgy offers a typical orienta tion in this sense, that Mary is present throughout the whole liturgy.She appears in the doxologies, intercessions, numerous troparia, and readings. For us, we shall doubtless in the future follav this exarrple by emphasizing Mary 's place in the mystery of salvation through our choice of liturgical texts, and by rendering her present -at tins by a simple mention -at

the major points of articulation in the Office.

As of nav, a large number of rronasteries still keep the abridged Ma rian Office either before or after the Office.One of these ccmnunities conceives of this Marian antiphon and prayer, sung kneeling, as a prepara tion for the Office.In one abbey, where the Benedictus and Ma.gnificat an tiphons are not repeated after these canticles, there is a Marian troparion at the end of the Benedictus and Ma.gnificat; at the other Hours, a Marian acclamation follavs the opening verse (for instance, "Blessed be Jesus Christ, Son of the Virgin Mary!") . Other a:mnunities integrate the carmerro ration of our Lady in the litany, either under the fonn of an antiphon,

or of a litany-intention. The Salve is fran time to time integrated with Conpline; and in one rronastery it is follaved by a series of acclamations

(38)

(37) (Franoophone Liturgy Commission Report)

addressed to the Virgin, with the subse:iuent suppression of the collect.

In any case, it is not desirable to have a camenoration of our Lady before the Office or at the errl. At times the Angelus can serve as this ccmrerroration; and the Angelus can also be rung 'While the comnunity leaves the church.

QUESTIONS NOT TREATED

The question of readings was consideredtoo vast to be delved into.

It could well be the subject matter for an entire session

Who presides at an Office -the abbot or the hebdana.dary? This prob lem was scarcely touched.What about non-priests presiding in monasteries where there are priests present for the Office? (This is the practice in one Benedictine nonastery, which was offered a an example.}

Finally, the question of the reception and the participation of guests and other faithful was on the progranne, but lack of t.i.rre precluded this discussion. So too the question of the arrangement of the place of cele bration -a topic often touched upon when exper.i.rrents of various ccmnuni ties were described.One could note certain adaptations (often involving elements of s:mtaneity, intimacy} depended to a great extent on the man

ner of grouping the participants, the arrangement of the fonnal choir stalls, the size of the church, etc; in brief, the whole style of celebration

is conditioned by such factors.This is an important point which calls for further study; but this was not possible at this year's meeting.

Translation, Gethsemani Abbey

RETURNS FROM THE OFFICE QUESTIONNAIRE FRANCOPHONE LITURGY COMMISSIONFOR EUROPE OCTOBER,1969

In order to prepare for the plenary meeting of the Franoophone Liturgy Corrmission for Europe, held at Notre-Dane des Gardes, October 29-30, the oorrespondents of the camti.ssion were sent a questionnaire on October 2.

The Ccmni.ssion wanted to know the results of the various experi

ments which had been undertaken; it wanted, too, to ask the advice of the various carrnunities on several points -in particular, the psalter and the structure of the Office.The purpose of this was to enable the different nonasteries to orientate their experimentation even more ef fectively.

Twenty-three rronasteries sent in returns -14 of rronks, 9 of nuns.

(MonksAIGUEBELLEAINunsALTBRONNALBELLEFONTAINE DESERTLES DOMBES MELL ERAYEMONT DES CATS ORVALPORT DU SALUT ROCHEFORT SCOURMONTBF DE DO ME MO OR PO RO SCBELVAL CHAMBARAND LES GARDES GRACE DIEU IGNY SOLEILMONT UBEXYLAVALBV CH GA GR IGsoUB LASEPT-FONS TAMIE TIMADEUC LA TRAPPESE TA TI TR)The names of these rronasteries are indicated in the following pages by these abbreviations:

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(39)

PSALTER

1. Is your camlunity, taken as a Whole, satisified or dissatisfied with the distribution of the psalms adopted by your nonastery (:rren which distribution of psalms you use)?

R. - Traditional Benedictine structure: 3 - DE, DO, IG

Schema A : 5 - BF, ME, SC, PO, LA

(BF, ME and SC have rrade changes in the sherna)

Schana B: 9 - AI HV, GA, M), OR, RO, TA, TI, TR (occasional changes)

Schema C:6 - AL, CH, GR, SE, SO, UB

Is everyone satisfied?

R. - In the first group (traditional O.S.B.structure):DE notes that only a minority wants a change in favor of Scerra C.

In the case of Schana A, B, and C, the majority is always satisfied.

Why?

R.- Schema A:distribution of psalms is close to that of St.Benedict (LA)

Schana B:Offices are nore leisurely; helpful for prayer (BV) ; prayer is nore authentic (TR) , more contemplative (OR)

Schaua C:the choice of therres is good (AL, 00, UB with reserves);

no overloading (AL, SO), but CH is more nuanced: too "heavy" for Vigils

and Lauds; psaJms are too reduced to the sa:rre level .

2. Is there a desire for a more frequent or less frequent repetition of certain precise psalms? Which ones?

R. - The question is raised particularly with regard to Schaua B.In gen eral, requests are often rrade for a nore frequent repetition of Ps.50.

HV w:>uld like the whole of Ps.118 every week;

OR Pss. 50, 62, 85, 138 nore often; Pss. 108, 58, 82 less often. GA Pss.50, 92 nore often; Ps. 143 less often.

Three monasteries using Schema. c nevertheless want a repetition of cer tain psalms : SEnot clear; UB, 13 sisters; QI is ready to adopt a divisions of psalms over a two-week period.

3. "Cursing" psalms and verses?

R.- Opinions differ very much. In general, the difficulty, when this is in

dicated, a:xres fran the presence of guests.

Several nonasteries have already suppressed certain imprecations:AL,

SE, SO, TA; others wish to do so, and are heading in that direction: FN, rn, GA, LA, OR; as well as 8 sisters at UB .

Sane want to keep than : IG.Well sung, they are oot shocking (GR}; or, on the contrary, "when read, they just pass by" (ME, ID).

It is also a question of interpreting them correctly (AL, who refers

to an article by Sr.Jearme d 'Arc, o.P., in Vie spirituelle , July

1960); at the sane ti.Ire, an intellectual sort of "transp::>stion", such as is required, is extranely irritating (CH).

Historical psalms?

R. - Almost everyone wants to keep them; only OR mentions wanting to use them less often.

4. In Sdlema B, does the choice of the 3rd psalm after the reading at Lauds

and Vespers felt to be good?

R. - Yes, the choice is good: 6 replies (OR finds Ps.113B a less good choice). Cfr.Question 17, on the place of this psalm after the readinJ.

5. Are special psalms chosen for feasts?

R. - Sdlema A:

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(Franaophone Liturgy Questionnaire) (41)

Vigils

Lalrls

Yes, in general (choice based on Latin Office)

PO, SC Fran tilre to time (Office BVM: Pss. 66, 92, 62, Cant.XII, Ps. 150)

VespersBF (BVMPss.121, 131, 147; Confessors Pss. 110, 111, 149); SC (on two occasions :adds Ps. 44 for Marian feasts); PO and IA Y.Ould like special psalms.

- Schema B:All make changes (ID, only at Friday Vespers)

Vigilschanges are quite habitual (rather free choice at l\'D ,

to hanronize with the feast)

Laudsnot mentioned mudl (the schema prop::>ses Pss. 66, 144, 62, Cant.XIII, Ps. 150)

Vespersmentioned often (called for on certain days, notably on Friday; few indications as to choice)

Little Hours'fN

- SCl'lerna C:Changes quite generalized:

ALall the Offices, even the Little Hours, Friday, and CHall Offices except the Little Hours[Sat.

GRVigils and Lauds; one day's pss.are scmeti.Ires transferred to another day, in order to keep the weekly schema.

SEVigils, but only for the greater feasts SOsorneti.Ires at Vigils

UBVigils and Lauds especially - Pss. 62, 92, 99, Daniel, Ps. 150. Ps.108 at Friday Sext could be replaced by

Pss. 18 and 23.

6. Which translation do you use? Are you satisfied with it? Are you plan ning an any changes?

R.- Jerusalem Bible psalter:19 nonasteries

2 nonasteries have tried the 25 psalms of the Ecurrenical translation: TI and MO; M) was not very satisfied with the rhytlunic indications.

No great enthusiasm, but no great impatience to change, either. People are waiting for the publication of the Ecumenical transla tion. TI, however, notes its overall dissatisfaction.

- Pierre-qui-Vire translation:2 ME, SE (SE notes that sare of the translations call for revision).

- IDCal translation:PO, for sane psalms; ro uses the Jerusalem Bible psalter, but corrected according to Dho:rme.

- "fN proposes the use of certainpsalms translated in La Bible et son message.

7. Old and New Testarrent Canticles

HCM do you use them? Where in the Office?

R. - Old Testament canticles

Schema A :At their usual place in Lauds . Schema B:

OR has a 3rd Nocturn "cursus"; see the Appendix to this report.

IvD uses Ex 15 and the Song of Harmah for the Sunday 3rd Nocturn, as well as others of the usual canticle.At Lauds, only the Benedicite for Sundays and feasts.

AI traditional usage for Lauds; "fNonly rarely at Lauds.

GA Canticles XII and XIII at Lauds; other canticles will be used as soon as suitable rrelcxlies are found for them .

TI uses only Canticles XII and XIII.

TA canticles at Lauds and at the 3rd Nocturn.

TR takes the canticle as a Lauds reading, but is not very satis fied with this.

ID wants to replace the usual 3rd Nocturn canticles.

Schema C: In general, no change in the "cursus".

- New Testament canticles

Schema B provides for the Ranan Breviary's new canticle-series:4 nona steries use these canticles; but 4 have also opted for the reading al so provided as an alternative.

Schema A uses these canticles fran time to time:

LA between the 2nd and 3rd psalms;

PO instead of the 4th psalm;

BF as capitula.

WJuld be appreciated at SE and GR (Schema C) as well as at DE for Lauds. Nunc d.irnittis:mentioned by 9 nonasteries; RO \\Ould like to have it.

What about the daily use of the Canticles of Zachary and our Lady?

R.- Benedictus and Magnificat: unan.ir.ously in favor of their retention; at CH, a slight reticence, perhaps, for the Benedictus.

The question was raised: Would not the Beatitudes or the St.John Pro logue be a good choice fran time to time?

8.I)) you introduce a doxology to mark the psaJm-divisions?

R.- Schema A :Yes PO, BF (prefers not to have it for Ps.118); NoLA, ME, SC (except for Pss.143, 113, 118).

Sche:na B:NoAll, except TI (but this seems quite "questionable").

Used, however, with Ps.118 (TR, M:> , GA) ; with Ps.9

(ID, BV).

Schema C:No, with the exception of Ps. 77 , which is divided into two sections (AL, SE; also SO, provisionally); and Ps. 118

(AL, UB).

Several nona.steries introduce a period of silence or an interlude be

tween the strophes of Ps. 118 (GR, FN).

+++

STRJCTURE OF THE OFFICE

9. Devotion to OUr La.dy : What liturgical expression do you have of the Marian devotion traditional in our Order? Have you kept the Marian antiphons be for the Office? Do you plan on any changes? If so, in what direction?

R.- 19 nonasteries keep the usual antiphons before the Office (BF only for the Little Hours; at Lauds and Vespers, a troparion after the New Testa nent canticle);.

FN anits them on Saturdays of our Lady and on Marian feasts;

3 make provisions for their integration into the Office: LA, TR, CH

(in general, before or after the litany; CH would like it to be at the beginning of Vigils);

3 or 4 nonasteries would like such an integration with the Office, but

do not knav how to go about it;

4 said nothing about such a possibility;

5 wish to change nothing (00, UB, AL, GR - "all except l" -, SO unani-

- 'M: "the question is not yet mature".[nous.

Note:At ID, all remain on their knees, tw:ned tcMards the altar as for the private preparation preceding the Office; this preparation continues, but in camon.The carmunity then rises for the beginning of the Office.

AL:before the Office -meaning that one prays the Office "under the protection of our Lady".

3 nonasteries integrate the ccmnaroration with the Office:

SC antiphon at the end of the !burs, but this is not wholly satisfactory.

GA before or after the litany, according to the !bur.

OR Angelus before Vigils; at the other Hours, antiphon at the end of the prayer.

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(Franophone Liturgy Questionnaire) (43)

Other remarks:

ID Marian readings for certain seasons (Advent) or other periods (May'October) ;

ClfA questionnaire shc:Ms that at the daily Office, the nuns are thinking about Mru:y 's intercession; while on the Marian feasts, they contemplate the Virgin.

10. Is there any desire for orientations with a view to the p:?Ssible re structuring of the Hours?

R.- The question was equivocal:

- Sare understood it as meaning: Do you want a new structure? And for the rrost part, they answered No. FN would like greater flexibility and a simplification.

- As regards receiving any kind of orientation:one strong No.

Questions asked :

CHWhat is the proper diaracter of each Hour?

GAWhat are all the p:?Ssibilities? How can we kncM if what we are doing is all right?

MO and BF p:?int out that the Office assembles hardly anyone except the fo:rner choir nonk.s:would not this derive fran the overly "cleri cal" nature of the Office, and the lack of a certain lyricism acces sible to all? It seems (at least at ID) that not enough of a distinc tion is made between the role of the schola and that of the ccmnuni ty; people have gotten used to everyone singing ev.Conclu sion:either it is too difficult (and too clericalOie!Se it is

too flat (lack of lyricism). Provide things in which everyone can participate (easy material) and interventions of a rrore lyrical na ture (teach then how to listen)

11. Structure of Vigils.What is the structure of your Vigils? Two or three Nocturns? Or a rrore unified Office? Do you have over and above this a Office made up of readings? At least fran time to time?

R.- 13 nonasteries keep the three nocturns for feasts.

Paschal 3rd Nocturn on Sunday: at least BF and CH (SC would like to

have it).

Weekdays and feasts when there is work:ME and MO abridge the 3rd Noc turn (canticle, G:>spel, but neither reading nor Te Detml) ; TA, on the contrary, keeps the hcmily and the Te Delml, but not the G:>spel.

For the weekday 2nd Nocturn, patristic readings :

10 nonasteries (principally those Which use Schema B); 3 rronasteries have short readings;

OR :patristic reading for 1st Nocturn, scripture capitulwn for the 2nd Nocturn.

- Insertion of a pericxi for silent prayer

MO A quarter-hour afterthe 1st Nocturn hymn {for the sake of those who do not take part in Vigils, but who are thus able to be part of the whole ccmnunity assembled after rising);

TA A quarter-hour between theNocturns .

Suggestions:

BFWhy not a single Nocturn? Regroup the psa.lros, and have them follCMed by two readings linked by an intercalary respJnsory: sane structure as at the other Offices.

ALIs there a chance of having a prayer of intercession? (Note that the final versets of the sung Te Deum are an embryonic prayer of intercession.)

12. Structure of the other Hours. What is the structure of the other Hours? In particular, what about Conpline? And what about the Office which pre cedes Mass?

R. - Canpline:

Several insert the Salve into the Office (e.g., between the prayer and the blessing}:AL, LA, FN , TI, TR.

OR project: in order to avoid doublets, after the psalmody hymn:Sunday, "Il se fait tard";

Saturday, "Sainte Lumiere", with the Nunc dimittis; weekdays, "Avant la fin" or sore other hymn;

capitulum :taken fran the Gospel {e.g., on Sunday, the pilgrims to Emnaus};

short resfX)nsory, Lord 's Prayer, prayers (several ad Zibi tum) ;

prayer for the departed and the absent; silent prayer {two or three minutes); Salve; Angelus; blessing; dismissal.

- Lauds and Vespers

Mention is made of the hymn placed at t:ilres at the beginning, after

the intrcxiuction {see also Questions 15, 16, 23 and 24).

- Ferial Lauds at MO:

Opening with Ps.116

1st psalm {of a penitential stamp); seated, without doxology, but with a pericxi for silence, followed by a psalter oollect;

2nd psalm with the antiphon for the day;

Reading (see Appendix 2; choice based on the psalm which follows in Schana B);

ResfX)nsorial psalm after a pericxi of silence;

Hymn, verset, Song of Zachary;

Litany (variable fonnulary, but with set intentions, including cx::mrarorations and prayers for the departed and the absent);

Silence {the abrot can suggest ooncrete intentions); Prayer, Lord's Prayer with doxology, biblical blessing.

(Francophone Liturgy Questionnaire) (45)

46

GA places a troparion af ter the opening verse, and keeps the hymn in its traditional place.

See Appendix 3 for the structure of the Of f ices at BF, with the indication of those elements which vary acoording to the f east.

Little Hours

Project at BV: Hymn, psalm::>dy (alternate choirs, without antiphon, and with the doxology only at the end of the psalmJdy) , chapter , silence, f inal prayer (camrunity remains seated between the hynn and the f inal prayer) .

13. Opening versets.IO you want to have variety?

R. - 5 responses Yes: LA, ME, BV, GA, TR

12 responses No: but this does not exclude the possibility for each type

of Hour having its awn proper opening fo.rmula.

14. Invitatory I Hymn.When the hymn is placerl at the beginning of the Of f ice, do you think that the invitato:ry psalm should be retained?

R. - 2 rronasteries think that the invitato:ry psalm is too much: 'fN, ID;

at TR, opinion is divided. The rest af f inn that the tv..o are mutually carplementary (each has its own proper function: BF , OR) .The hymn is an application of the invitato:ry (SC) , develops it (AI ) , is rrore

lyric (OR) ; it translates the mystery in ourtenns , "assimilates it" , while the invitato:ry orientates us tc:Mards God under a particular as pect of his mystery (GA)

- In Schema C, the invitato:ry introduces the psalms of Vigils or of the

day;the hymn gives the thare of the f east or of the Hour (AL, CH) .

- Be sure that the f onn of the hymn is oot the same as that of the invitato:ry psalm, as is the case of sane of the French hymns (GA) .

- Schema B, at Lauds: TI suppresses Ps. 66 or 116 , which forms a doublet with the hynn.

15. Use of an opening troparion.Are you f amiliar with this practice?

R. - Few answered: ORin place of the hynn;

GR and ID once in place of narrative-antiphons;

ro envisages a project with troparia; GA and CH for f easts.

16. IO you use troparia elsewhere in the Of f i ce?

R. - As an antiphon for the Bened.ictus or .Magnif icat: BF, GA, OR, TR; (cf r. Marial troparion af ter the canticle: BF , Question 9.)

17. Schema B: At Lauds and Vespers, what arout the sequence between the reading and the f inal psalm?

- Acoording to TI and ID, satisf actory;

'fN and GA: not suf f iciently related (see Appendix 2 f or the solution proposed by M)) ;

TR notes a dif f iculty: jubilati on seems awkward after a pericxi of silence. GA treats this psalm as a hynn , with the result that it forms a doublet with the hymn.

18. Do you use a trinitarian doxology after each psalm?

R. - OR, TA, TR and CH omit it for the psalms which conclude the five books of the psalter and which have their avn doxology;

GR likewise omits it for Pss.40, 71 and 88. GAanission for Pss. 113, 117, 38, 56, 136.

MJAt the 1st psalm of Lauds; see Question 12.

FNSarreti.Jres replaces it with an organ interlude. Several omit it between Pss.41 and 42.

BF asks the question of the principle to be followed; for instance, should the doxology follav a psalm such as Ps. 87? or a psalm read by a soloist?

See also Question 8.

19. What do you think about antiphons for the Benedictus and Magnificat? R.- 6 nonasteries want to keep than.

Many stress the problems they raise:

that of their translation and of their reference to an out of date lectionary :AL, BV, UB, MO use the ferial day antiphons for Saturday.

that of their reference to the canticle itself (FO)

MJ: just as the Mass Liturgy of the Word and Sunday Vigils culminate in the reading of the Gospel, so also Lauds and Vespers culminate in the Gospel canticle. A link with the Gospel for the day or the mys tery being celebrated is excellent, it seems. But it "WOuld be bet ter if the antiphon texts were based in part on the canticles them selves.Would not a phrase fran the Gospel in the fonn of an invita tory suffice fran time to time?

GA also mentions that these antiphons give the mystery being cele brated its evangelical tone or color.

BF: on ferial days, the antiphon serves as the key to the node; but on Sundays and feasts, a troparion advantageously replaces the

short resp:msory and the antiphon.Havever, care should be taken

-to avoid the juxtap:>sition of a nunber of minor elem:mts.

OR raises the problan of all antiphons, in particular narrative-an tiphons (cfr. the Vigils antiphons for the feasts of St.Benedict, St.Martin );

the link with the psalm is not apparent;

either make the antiphon an independent troparion, or else replace it with a read invitatory, which situates the psalm in the spirit of the day.

SE fran tine to time uses the fonn of a read invitatory .

BF and GA have experimented with texts of St.Bernard of Vigils of his feast, August 20.

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(47) (Froancophone Liturgy Questionnaire)

20. Versets or versicles in the Office?

R.- All are suppressed at ME, SE, CH. FN would like to do the sane

(and already does so on certain days)

AI keeps than at Vigils and Compline ("their practical value seans dubious"); TA and TI only at Vigils and the Little Hours (except for Sext, TI); GA, OR, BF only for the Little Hours, under the fonn of a response to the little chapter (BF uses only 4 kinds of versets). Same is desired at ID; at TR, only for Vigils and the major Hours.

ID uses versets fran Ps. 118 before the readirs.

BF: "A study on their origin and function are needed if they are to

be retained."

21. Responsories: What do you do for the Vigils responsories? or for the short responsories which could be used for the Day Hours?

R. - Various usages:

Taize responsories used by IA, SC (short responsories);

BF, TA, TI, TR (long responsories);

Responsories fran the Livre d'Heures by BF, ID, TI;

Gregorian responsories for feasts of senron by IA (2) , 00.

Orval translation, often read, by PO, SC , RO, AL , GR, DE;

Sundays and feasts by SE;

- Local a:mpositions by CH , TI, TA, OR (on an easy pattern, allCMing improvisation); SE (ferial days and 3 lessons:refrain and verset fran psalms) ; ID uses as the verset the text of the responses fran the Ranan Mass lectionary .

- No responsories:CH, ME (provisionally); ID after the patristic or hagiographical reading during the week, or the Sunday hanily (Te Deum as at DE); FN , from time to time. The question has been raised at GA.

- FN wants to have a Vespers solann responsory.

22. Litany:fo.nn? where placed in the Office?

R.- See the remarks in the preceding report of the session at Notre-Dame des Gard.es.

23. Place of the prayer or oollect?

R.- In general, as an embolism after the Lord's Prayer.

GA:before the IDrd's Prayer;

MO, OR:before the Lord 's Prayer at Lauds and Vespers, but after the Lord's Prayer at the Little Hours;

OR v.uuld like to place it after the opening verse and hymn as a rite of oonclusion for this section, similar to the oollect which closes the entrance rite of the Mass.

BF :At Lauds and Vespers, before the litany (but plans to abridge them and place them after the Lord's Prayer.TR has followed the same evolution)

BF calls in question the need to have a prayer which fonns a doublet

with the Lord's Prayer.

CH, SE, IA and TR question the need for a oollect at the Little Hours.

24. Necessary to have the Lord's Prayer at all the Hours?

R.- 10 replies answer in the affirmative (with the exception of Terce and Lauds,whenMassfollavsirrmediately,GA);

4 negative replies; OR notes that there is no Lord's Prayer at festive Vigils in the traditional Office;

Opinion divided at BF and SC.

25. Integration of current events in the Office celebration?

R. - M:Jst :rronasteries mention the litany as the place and means to allude

to current events.

AL adds the possiliility of adapting the readings; on one occasion, af ter a visit fran a lay missionary fran Brazil, Psalm 71 was sung.

ID: readings during the Week of Prayer for Christian Unity; anointing of the sick during an Office;

Canpline expanded as a wake for a departed brother; Vespers and .Mass of burial.

CH has also integrated Compline and the wake for a deceased rum. OR proposes the special choice of readings and short resp:msories.

TI is preparing a project far the Week of Prayer for Christian Unity.

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(Franaophone Liturgy Questionnaire) (49)

APPENDIX 1THIRD NOCTURN CANTICLE SERIES - ORVAL

OZd TestamentNew Testament

Advent Christmas Epiphany Lent

Palm Sunday, Holy Cross Eastertirre

Ascension Pentecost 'l'rinity Sunday Corpus Christi Sacred Heart Precious Blood Transfiguration Seven SorrcMs Holy Angels Christ the King All Saints Sundays

Apostles One Martyr

Several Martyrs

Virgins I Our Lady

Is 42:10-16

Is 9:1-6

Is 66:10-14

Ex 36:24-28

Ex 15:1-18

or Is 63:1-5

Dan 3:57-88

Dan 3:57-88

Prv 9:1-6, 10-12 Is 12:1-6

Lam 1:12-15

Dan 3:57-88

Ex 15:l-18 or

Dan 3:57-88

Is 61:6-9

Sir 14:20; 15:3-6

Wis 3:1-6 or 3:7-9

Sir 39:13-16 or Is 61:10-62:3

Phil 2:5-11

Rev 4:11; 5:9-10+12

Rev 11:17-18; 12:10b-12b Eph 1:3-10

Col 1:12-20

Rev 4:11; 5:9-lo+l2

APPENDIX 2 : LAUDS READINGS FOR SCHEMA B - 1-DNI'-DES-cATS

Texts are ahosen on the basis of the psaZm whiah foZZows and the nature of the Hour.

MJNDAY I - Psalm 110

Bar 5:1-9

Is 43:14-21

Gen 9:8-17 Os 11:1-9

The dawn of salvation

The prodigies of the New Exodus God's Covenant with man

God's love for his people

(52)

(51) (Franophone Liturgy Questionnaire - Appendix)

'lUESDAY I - Psalm 111

Ex 33:7-11

2 Chr 1:7-12

Dt 34:1-12

Gen 50:15-24

WEDNESDAY I- Psalm 112

Jdg 13:2-7 Is 54:1-10

2 Kgs 4:8-17

Jdg 6:11-23

Moses, friend of God Solaron asks for wisdan Death of Moses

Salvation accx::xnpl ished through Joseph's drarra

Miraculous birth of Samson Messianic fecundity of Jerusalem Miraculous birth pranised by Elijah

God reveals himself and c:x::.rres to save his people

'l'.HURSDAY I - Psalm 113 A

Ex 14:19-31

Ex 17:1-7

Jos 3:1-6, 15-17 Wis 10:15-11:5

FRIDAY I - Psalm 113 B Ex 32:7-14

Dt 7:7-11

Gen 32:23-31

Jos 24:16-24

SA'IURDAY I - Psalm 114

Passage through the Red Sea Watergushes forth fran the Rock Passage through the Jordan

Wisdom at \\Urk in the events of the Exodus

Moses' prayer after his people cxmnit idolatry God 's favor and election

Jacob's ccmbat

Joshua recalls the miracles of the Exodus, and the people renew the Covenant with the l.Drd

Dan 6:17-24 or 14:31-42 Deliverance of Daniel

Ex 1:22-2:10.M:>ses saved fran the waters

2 Kgs 20:1-11King Ezechiah healed

1 Kgs 17:17-24Resurrection of the son of the wida.v of Zarephath

MJNDAY II - Psalm 115

1 Chr 15:25-16:3

Ex 3:1-12

Ex 24:1-11

1 Chr 29:9-18 or 20

'l.UESDAY I- Psalm 145

1 Kgs 17:8-16

Dt 10:12-22

2 Kgs 4:1-7

Dt 8:1-6

Transfer of the Ark

God serrli Moses to frec his people, that they may v.Dr- Sinai Covenant roncluded[ship him David's prayer over the Tanple offering

Wido.v of Zarephath helpe1 by the l.Drd

!vbses' appeal for fidelity to the l.Drd who saves

God takes care of the wido.v

Lesson of the desert, M:>ses' disrourse

WEOOESDAY II - Psalm 146

Is 42:1-9

Is 30:19-26

Is 49:8-19

Jer 23:1-8

Prophetic annunciation of the Christ Future prosperity

Gathering of the scattered exiles The true SherJi.erd gathers his flock

THURSDAY II - Psalm 147

Ex 16:9-18Manna discovered in the rroming

Is 55:1-11God's efficacious 'IM:>rd feeds his people Jer 3110-14, 31-34 Abundance of messianic blessings

Is 25:6-lOaMessianic banquet

Mich 4:1-7Messianic peace proclaimed FRIDAY II - Psalm 148

Prv 8:22-36Wisdan the creator Sir 16:26-17:14Man in creation

Is 40:12-18, 25-31 God 's greatness Sir 1:1-20Mstery of Wisdan

SA'IURDAY II - Psalm 149

Zeph 3:11-18 or 20 Rannant of Israel

Ex 17:8-16l>bses stands on the rrountain top during the canbat Is 43:1-7God saves his people whan he loves above all else Jud 13:11-18God saves his people through Judith

APPENDIX 3 - STRUClURE OF THE MAJOR lDURS - SOIEMA A: BELLEFONTAINE ProJECI'