Second / Third Week of November


Sunday November 6, Trinity XX

NOTE: (p. C650) this Sunday is counted as the third in November because it falls on Nov. 6th.

All as in the Psalter & Ordinary except:

Matins: IX Lessons. Noct.: the Bk. of Daniel is begun (C656) Responds from table 6. Lesson IX is the ix-th Lesson given for the Octave (E519) or the Gospel fragment & Homily entire can be said for the commemoration of the Octave (Day 6) as one long lesson. Lessons vii & ix of the Sunday could be combined into one so that the III-d Nocturn Lessons of both the Sunday and the commemoration of the Octave are said entire. Te Deum is said.

Lauds & Hours: all for the XX Sunday w/ commem. of the Octave (E506) at Lauds.At Prime no Preces.

Vespers: all for the XX-ieth Sunday w/ commem. of the Octave & St. Willibrord (Table 7a, Collect E527).

Compline: of Sunday (no Preces).

Monday November 7, St. Willibrord, B.C., d.

All as in the Psalter & Ordinary except:

Matins: IX Lessons. Inv. & Hymn from Common 7. Noct. 1: Lessons from occurrent Scripture w/ responds from Table 6. Noct. 2: as in the proper (E527-8) w/ responds from Common 7. Noct. 3: Lessons from Common 7 series 1 (F79-80) w/ responds from Common 7, the ix-th Lesson is arranged as described for Sunday using the propers for the commemoration of Octave (Day 7) Te Deum is said.

Lauds & Hours: from Chapter onward of St. Willibrord, w/ commem., of the Octave.

Vespers: the Office is said as for the I st Vespers of all Saints w/ commem. of All Anglican Martyrs & Saints (Table 6a, Collect S72) and St. Willibrord. (Table 7c, Collect E527).

Compline: for Monday. No Preces.

Tuesday November 8, All Anglican Martyrs & Saints

All as for the Feast of All Saints except (no commem. of the Octave Day):

Matins: IX Lessons. All as for the Feast of All Saints except: 3d Noct. as on p. S72-3 (Gospel fragment). Te Deum is said. (the directions for including a commem. for the Four Crowned Martyrs could be added as follows: simply add the Legend to the last Lesson read). 

Lauds & Hours: all as for the Octave Day except the Collect (S72). (a commem. of the Four Crowned Martyrs could be said using Table 6b, Collect E530).

Vespers: as for the 2nd Vespers of the Feast of All Saints.

Compline: of Tuesday (no Preces).

Wednesday November 9, Memorial of St. Theodore.

All as in the Psalter & Ordinary except:

Matins: III Lessons. All as for the feria.

Lauds & Hours: Collect of previous Sunday w/ commemoration of St. Theodore using Table 5b, Collect as follows:

O God, who dost encompass and shield us by the glorious confession of blessed Theodore, thy Martyr: grant that we may profit by his example and be strenghtened by his prayer. Through …

At Lauds the suffrage is said. At Prime the Dominical Preces are said.

Vespers: all as for the Wednesday. Suffrage is said.

Compline: as for the Wednesday, Preces are said.

Thursday November 10, feria.

All as in the Psalter & Ordinary.

Matins: III Lessons as in the Proper of the Season.

Lauds & Hours: Collect of the previous Sunday at Lauds Suffrage is said and at Prime Dominical Preces are said.

Vespers: Vespers 3 for St. Martin of Tours (E536), Suffrage is not said.

Compline: of Thursday, no Preces. 

Friday November 11, St. Martin of Tours, B.C., d.

Mattins: IX Lessons. Inv. & Hymn from E536 and Common 7). Psalms from Common 7, Ants. from proper (E536-538). Lessons for all Nocturns as indicated in the Proper (E537-8) w/ responds as given in the Proper (St. Mennas is ignored in the Simple Kalendar).

Lauds & Hours: Pss. of Sunday rest as given in the Proper.

Vespers: 2nd Vespers for St. Martin (E540).

Compline: of Friday, no Preces.

Saturday, November 12, feria.

All as in the Psalter & Ordinary.

(alternatively the Saturday Office of Our Lady might be said)

Matins: III Lessons. Occurrent Scripture as in the Proper of the Season.

Lauds & Hours: all as for the Saturday ferial Office, Collect of previous Sunday (at Lauds Suffrage is said, at Prime Dominical Preces are said).

Vespers: all as for the Saturday Office, Collect of the next Sunday, Suffrage is said.

Compline: of Saturday, Preces are said.

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About Father Gregory

I am an Anglican Catholic Priest, currently residing in Orvelte, the Netherlands.
This entry was posted in Anglican Breviary, Ordo, Psalmody, Rubrics. Bookmark the permalink.

17 Responses to Second / Third Week of November

  1. David says:

    Please help me with the gospel fragment. Am I supposed to find my bible and continue? At times, it seems futile or rather frustrating if I don’t understand the context.

    • Father Gregory says:

      Hi David,

      The Gospel is only represented in the Anglican Breviary (and its Roman counterpart) as a fragment. It is read as such and the Homily follows immediately. The Anglican Breviary does not indicate what portion of the Gospel is read so it would be difficult – on that basis – to read the appropriate portion. What I have done – and this is merely personal preference – I use the Gospel of the Mass to which the Office corresponds (the Gospel of Matins & the Mass are identical).

      The reason the Gospel is only read as a fragment is abbreviation. The Divine Office has been shortened over its many centuries of existence and the length of the readings, the distribution of the Psalms have all been adapted to be more brief. If you own a copy of the People’s Anglican Missal you can simply look up the correct Gospel passage which will be given there entire. I suppose I could make it a regular feature of the Ordo to provide the Chapter & verse for the Gospel in case someone would like to read the entire passage and then the Homily. To do so is perfectly in line with the “spirit of the Office” it seems to me.

      I hope that helps. If not pls do not hesitate with a follow up question.

      Gregory +

      • David says:

        Thank you Father, this is very helpful. I am a Traditional Catholic who pitched the LOTH years ago. I have one edition of the Butte (winter), the Monastic versions and the 1962 Roman Breviary. The older form, I gather Pius X, from the Anglican Breviary I much prefer. I do not know the Peoples’ Anglican Missal. I can did out my 1955 Roman Missal and see if there is a match – hopefully. Thank you again, this is a worderful work of yours.

      • Father Gregory says:

        You are welcome David!

        The Roman Missal of ’55 will have most of the Gospels used in the AB. Though it might be possible that at some point the AB will use a non-Roman cognate for an Office (Sarum, Parisian, etc. ) which the Roman Breviary (Pius X edition) and the Roman Missal you mentioned might not exactly correspond to. In such a case the Roman use can be followed by following the directions given in the AB for Roman use. Though to adapt the Sundays after Trinity to Sundays after Pentecost makes the use of the AB rather more more complicated. The Monastic Diurnal & Matins published by Lancelot Andrewes Press are easier to adapt to the Roman use of Sundays after Trinity. Both the AB and the Monastic Office are a fantastic bridge between Traditional Catholics and (Continuing) Anglo Catholics. If we can pray together we could also learn to live together ! 😉

        The Bute edition of the pre-1911 (Tridentine) Divine Office is a great resource but its re-print (lulu.com) and online presence do not enable real use of it. The advantage to Bute is that the Psalms are distributed the way they were at the Council of Trent (which made modest reforms to the pre-Tridentine Roman Office). Another thing about the Bute edition is that it is aimed at lay use only and the ferial Psalms & Scripture are almost never used. In that respect the Pius X reform is much better. Though the distribution of the Psalms could have been a little less radical. Pope Pius X allowed the Psalter to be said in such a way that it is hard to see much continuity with how it was done previous to his reforms. On the other hand St. Benedict – when laying down the rules for his own rules for Psalmody – dod say that any distribution would be fine provided the whole Psalter is said in one week and that it begins again on Sundays. These principles are not violated and it may also be argued that Pope Pius X remained some significant continuity with the ancient Office lost in the Bugninified Office (it could also be argued that the LOTH implements the very same mistakes introduced into the Office the Anglican Reformation did).

        Gregory +

      • David says:

        I find the AB superior to the 1962 RC breviary in that the saints (history) and readings from the early Fathers of the Church are expanded and read very well to my ear. Is the Monastic Matins equally strong in readings? If so, I will purchase it. Is there a simple way to compare Sundays after Pentecost vs. Trinity as you suggest? The Monastic offices are simpler? You have been a great help!

      • Father Gregory says:

        David:

        The Monastic Breviary Matins (MBM) and the its companion volume containing the Day Hours the Monastic Diurnal (MD) mark the Sundays of the year according to Trinity and Pentecost. That makes it easier to use in the Roman custom to count the Sundays after Pentecost. The same principle is followed by the English Missal (re-print from lulu.com) which allows for both the Roman and the traditional English and Northern European Use of counting Sundays after Trinity,

        In other respects the Anglican Breviary is more user friendly even though its learning curve is quite steep, the curve for the MBM / MD is even steeper. The readings in the MBM are different and arranged according to the principles laid down by St. Benedict in his Rule. This means that for much of the year there is only one chapter (of only a verse or two) read in Matins. The Sundays have 4 Scripture Lessons, 4 Patristic Lessons, a Gospel Lesson followed by 4 Patristic Lessons. The Commons (and their Lessons are the same as in the Anglican Breviary – except that no non-Roman cognates are here included ). The MBM includes fewer Saints Legends in comparison to the AB and often are shorter (but not less edifying).

        The MBM / MD is – arguably – more Anglican in that its adapts its Kalendar to emphasize American-English Saints over continental European ones. It also resists to some extent the strong arm of the Papacy in choosing not to include the “Feast of the Immaculate Conception” but rather “The Conception of the B.V.M. and the Collect of this Feast as it was before the Papal dogmatic declaration. The Readings are chosen not from the Papal Bull but the Church Fathers (though in the appendix a Lesson from the Papal Bull defining the dogma is given as an option), the same is true for “Christ the King” lessons from the Papal Bull are in the appendix whereas the Office gives patristic readings. But the Prayer Book Collects are always supplemented with the traditional Roman ones so that some of the inappropriate “New Learning” does not maim the Office necessarily (see Collect(s) of the Second Sunday in Advent or any saint common to the Book of Common Prayer and the Roman Breviary). Yes, I do believe that some of the Prayer Book Collects – majestic as Cranmer’s English may truly be – maim the Office by concluding it with a prayer the theology of which is deficient (in the same way that the ICEL maims and introduces deficient theology into the LOTH). In this respect the MBM & MD are superior to the AB. However if you do not find a way to read Scripture and spend time immersing your mind in its world (under the guidance “orthodox and catholic fathers” – as St. Benedict says – the MBM & MD will potentially impoverish your spiritual development to the extent that you are not nourished on a balanced Bible & Tradition diet. The AB also runs that risk but to a much lesser extent.

        Should you decide to purchase the MBM & MD I would be willing to assist you in mastering it to the extent that I understand the mechanics of that Office (if it would be necessary of course).

        Gregory +

      • David says:

        Your charity is overwhelming, thank you. I have been given a copy of the MDM and a copy of a Roman Catholic Monastic Diurnal (Latin/English printed in 1956). I am going to spend the weekend comparing them and see if they are compatible. With the exception of the Kalendar (maybe), they should be. I have a lot to digest. I’ll write over the weekend and let you know how I am doing. This should be both interesting and fun.

      • Father Gregory says:

        It sounds like you have the Farnborough Abbey edition of the Monastic Diurnal. It is a very fine edition – I used to own a copy and I have used it for a while. The Farnborough Abbey edition of the MD would require that you use the page way in the back of the MBM “p. (2)” with the title Adaptations for 1956 Rubrics” the MD edition I suspect you have is a little different from the MD which for which the MBM was edited. Yet if you keep the adaptations in mind there should not be a problem.

        There is an excellent blog dedicated to the use of the Farnborough Abbey edition of the MD called “Saint Will Arise” http://saintsshallarise.blogspot.com/ . The blog has a section detailing the use of the MD but I don’t think it includes the Matins Breviary. I also believe the blog publishes an ordo for using the MD. I recommend that blog very warmly. It is an excellent labour of love.

        Gregory +

      • david penn says:

        How about the Monastic Diurnal, or the Dayd Hours of the Monastic Breviary, Mechlin, H. Dessain, 1952. According to the Reforms of Pope Pius X, compiled by the Monks of St John’s Abbey, Collegeville, MN? The Matins supplement is Lancelot Andrews Press, 1961.

      • Father Gregory says:

        That is a great edition I wish I could have gotten my hands on! You’re a very lucky man! The principles should still hold. They two should be compattible.

        Gregory +

      • David says:

        You know it then? I am pleased to hear this. It is a small, almost pocket edition made when I was about three years old for nuns and lay people. I did some early comparisons and everything apprers to match. Brevity (no pun!) I find in most feast days but this is made upfor in Lancelot’s Matins. I have the AB set aside for home prayer and reading, but having two smaller books to carry is good as I travel much. I’ll continue to work with these over the weekend. Your earlier help has been printed as an aid – thank you!

      • Father Gregory says:

        I know of it and I have always wanted to be able to look at it. The Divine Office is a bit of a passion for me. You should be able to keep the Saints Days of the MBM by using the corresponding Commons in your edition of the MD. I m assuming you actually have the MD they published and not the Benedictine Daily Prayer which – quite frankly I am much less impressed with.

        The AB could be used with the Benedictine Office for readings not contained in the Benedictine Office itself. Though perhaps you could take a look at the two year lectionary devised for the (traditional) Benedictine Abbey in Pluscarden, Scotland here: http://www.centreforcatholicstudies.co.uk/?page_id=765 The Seasons are not the traditional ones, but still the readings can be used with great spiritual benefit for the Benedictine Office. I very much appreciate this effort. It is not perfect to be sure, but a major step in the right direction. Perhaps it will be of help. Also the Martyrology might help in commemorating the Saints. You could also look at Dom Prosper Gueranger’s online edition of “The Liturgical Year” where he gives extensive information on the (pre-Pius X) Seasons and Saints of the Roman Breviary.

        The trick is tho, not to overburden yourself but to build up to extending your Office of Prayer gradually. The ever wise St. Evagrius Ponticus counsels that the enemy of our souls uses it as a strategy to make us fail to build and sustain a real life of prayer. If you wish we could continue this conversation here: frgregorywassen – at – gmail.com

        Gregory +

      • David says:

        Father,
        I have the “short prayer” more as a book end than anything else. I am afraid I have been clogging your blog and will continue this off line at your gmail address. many thanks!

      • Father Gregory says:

        David, this is what the blog is for! I just figured it might be easier that way and more private.

        Gregory +

      • David says:

        Your last comment really captured my attention now that I have the time to settle in with these books for some comparisons. If I read you properly, you are saying that though the MD and the MDM complement themselves nicely for my purposes, the AB yet remains the best source for readings; both biblical and patristric.

      • Father Gregory says:

        Also – I should mention – the Office contained in the MBM & MD will take much more of your time to say compared to the AB.

      • David says:

        My good friend is a retired Benedictine priest and just may be prejudiced (grin)!

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