Today we publish the second and concluding part of Dr. Paweł Milcarek’s study of the history of the psalter in the Roman divine office. Part 1 may be found here. —PAK
 |
| A commemorative medallion for the second session of Vatican II (source), at the end of which, the document on the liturgy was promulgated. |
The Psalter according to the Second Vatican Council: less is better
On the eve of the Second Vatican Council, the planned reform of the breviary – and hence also the introduction of a new arrangement of the Psalter – was one of the most widely discussed issues. In 1957, Pius XII had appointed a commission that surveyed a number of bishops on this matter. The Roman liturgical congregation had already had some concrete projects in its closets, waiting to make use of them.
The Council’s constitution Sacrosanctum concilium, promulgated on 4th December 1963, in its fourth chapter, devoted to the Roman Breviary, states that the restoration of this liturgical book, “so happily begun by the Apostolic See”, is introduced “in order that the Divine Office may be better and more perfectly prayed in existing circumstances, whether by priests or by other members of the Church”, which – in turn – is meant “to sanctify the day”. The Council Fathers were clearly motivated by the wish formulated by the commission appointed by Pius XII: “the traditional sequence of the hours is to be restored so that once again they may be genuinely related to the time of the day when they are prayed”, taking the pastoral conditions into account.
As far as the above mentioned “traditional sequence of the hours” is concerned, the Council decided to accept a compromise: the emphasis was put on Lauds and Vespers, while Compline and Matins were preserved, the latter losing its nocturnal character, with the exception of cases when celebrated in choir. In the case of daytime prayers, double standards were accepted - one for for celebration in choir, and another for celebration outside choir - and the hour of Prime was suppressed.
Having defined the Hours, the constitution moves on to the directives meant to enable the faithful to celebrate the Office “better and more perfectly”, though afterwards it happened out that the Council described this celebration also with two other adjectives: “more extensively and easily”.
Here we come to the regulation that is directly related to the issue analyzed in this lecture. Article 91 of Sacrosanctum concilium says:
Although during the 20th century, the reform of the breviary had been the engine for the reform of other liturgical books, the post-Vatican reform of this very book took rather long, and was completed only after the reform of the Missal and many rites from the Pontifical and Ritual. The decree of the Congregation for Divine Worship, promulgating the typical edition of the Liturgy of the Hours according to the Roman Rite [1], was issued on 11th April 1971. Together with Liturgy of the Hours, which was the new book of the Office, also newly arranged Psalter was introduced.
It is worth noting that already before, in 1969, the Pontifical Commission for the New Vulgate, headed by Card. Augustin Bea S.J., had published a revised Latin translation of the Book of Psalms, destined for the new Office book. Without here going into the comparative analysis of the three Latin versions of Psalms (that of Vulgate, that of the Pian Commission, and that of Neo-Vulgate), we can simply say that the Neo-Vulgate translation turned out to be in a way conciliatory toward the ancient tradition – much more so than the translation issued by the Pian Commission.
Let us now move on to discuss the new order of the Psalter.
Due to changes in the arrangement of the Hours [2], it was a specific wish of the Council to distribute Psalms not “throughout one week, but through some longer period of time” [3]. Behind this statement there was a recurring thought of the Psalter distributed over two weeks, as, for example, in the Ambrosian rite. But in the end the Psalter, was arranged into a four-week cycle, [4] on the model of the Anglican Book of Common Prayer [5], which means that in practice, that the majority of the Psalms is used in prayer once a month – while previously, each of them had recurred once a week.
The Liturgy of the Hours retained the custom of dividing some of the longer Psalms introduced by the Roman Breviary of 1911, and to a similar extent, but in many cases the Psalms have been divided differently.
The New Psalter, however, not complete. A few Psalms were eliminated entirely (57, 82 and 108), along with parts of nineteen other Psalms that due to their “imprecatory nature” could have created a “certain psychological difficulty” [6]. Such a move had had no precedent in the history of the Roman Breviary, though it is known among the reformed communities.
Each Psalm in the Liturgy of the Hours has been given a caption, explaining “its meaning and its import for the personal life of the believer”, accompanied also by a quotation from the New Testament or the Fathers of the Church, “to foster prayer in the light of Christ’s new revelation” [7]. Though the latter addition was some novelty, it had been deeply rooted in Christian tradition of understanding the Psalms [8].
The number of the canticles from the Old Testament has been significantly increased, from 17 to 26. Many of those already used at Lauds have been modified – their texts have been shortened or elaborately cut up. As a novelty, canticles from the New Testament have been introduced to Vespers.
Of course, the fundamentally new arrangement of the Psalter has caused new distribution of Psalms among particular offices.
As in case of the Roman Breviary of 1911, Matins – renamed now to the Office of Readings – underwent the biggest changes. The number of Psalms within each celebration has been reduced from 9 to 3. The arrangement of Psalms has been completely changed. The same may be said of Lauds, that from now have comprised not 5, but 3 Psalms, selected on a completely different basis.
The structure of the Minor Hours has remained the same, consisting of three Psalms. But the selection of Psalms is brand new.
While the reform of 1911 changed an earlier arrangement of the Vespers Psalms only to a very limited extent, in the Liturgy of the Hours of 1971, a true revolution has been made. The number of Psalms in each Vespers has been diminished from 5 to 2 (or to 3, if we count also the canticle from the New Testament). They have been distributed among the days of the week in a way that was unfamiliar both to the earlier tradition, and to the reform of 1911.
In short, the Psalter of the Liturgy of the Hours has little in common with earlier tradition of the prayer of the Church, both in terms of distribution of Psalms over the time, in relation to the number of Psalms within particular offices, and in regards to its completeness.
Let us now attempt to summarize briefly the historical evolution of the Psalter used in the Office of the Roman rite[9].
From the earliest times, the Roman rite preserved the principle of reciting the entire Psalter within one week – meaning that each Psalm was to be recited principally once a week, with many exceptiond for those recited more often, even daily (4, 50, 53, 62, 66, 90, 94, 118, 133, 148, 149, 150). A one-week cycle of the Psalter was retained in the RB 1911, though in such a way that actually excluded the possibility of saying some Psalms more often than once a week. Meanwhile, in case of the LH 1971, due to the distribution of the Psalter over the course of four weeks, the majority of the Psalms is recited once a month, with the exception of a few that recur weekly in Compline.
From the earliest times there were 8 Canonical Hours within the Psalter of the Office of the Roman rite: Matin, Lauds, Prime, Terce, Sext, None, Vespers and Compline. This was changed only in LH 1971, when Prime has been suppressed and the rest of the Minor Hours can be – if recited outside choir – substituted with one prayer, so called Middle Hour. Hence, in practice, the Office may be narrowed down to five Canonical Hours.
From the earliest times each and every Psalm had had its place within the Office, including those texts that had been the most likely to raise some reluctance or evoke questions.
From the earliest times there was no practice of dividing the Psalms in the Roman rite, with the exception of Psalm 118 – in all other cases they were recited in their entirety. Meanwhile, since RB 1911 division of Psalms has become a frequent solution, leading to situations where one Psalm, divided into three parts, may fill out the whole Hour.
From the earliest times, the number of Psalms on weekdays was never lower than 12, while on Sundays it was even higher: in the beginning it was twice as much (24), while from the 6th century to 1911 there were 18 Psalms in this office. Only RB 1911 equalized the number of Psalms on Sundays and ferias, , diminishing it to 9. Such an equality has been sustained in LH 1971, however the number of Psalms in Matins was further lowered to 3 Psalms (or to 3 units).
From the earliest times, up to RB 1911, nothing had changed in selection of Psalms assigned to particular days of the week. But in the 20th century this selection was changed practically completely twice (in RB 1911 and LH 1971). (Click on any image to enlarge.)
From the earliest times the psalmody of Lauds always comprised 5 Psalms, but in practice there were 7 Psalms and canticles, divided into five groups: 1, 1, 2, C, 3). BR 1911 lowers this number to the actual 5, while LH 1971 to .
From the earliest times the psalmody of Lauds was daily concluded with the three last Psalms from the Book of Psalms – but this custom was abolished in BR 1911. It was also then that the earlier way of distributing the Psalms among particular days of the week was severely changed – though it was not until LH 1971 when it was completely shattered.
One can note that the exceptional significance of Psalm 50 (acquired by it in the 6th century) has been preserved also in the 20th century, though the frequency of its use is constantly changing.
The long tradition standing behind Prime does not change the fact that its psalmody was subjected to numerous modifications throughout the centuries. Nevertheless, some of its characteristic features (concerning the selection of Psalms) had been generally preserved either until BR 1911, or even until the reform of 1971. But elimination of Prime, ordered by the Second Vatican Council, has ended its career within Liturgia Horarum.
Psalmody of the Minor Hours
Up until 1911, Terce, Sext and None consisted in daily recitation of subsequent parts of Psalm 118. In BR 1911 this particular Psalm was preserved only in case of Sunday office, while on weekdays other Psalms (previously used in Matins) were introduced. Meanwhile, in LH 1971 both so called “additional psalmody” and the current psalmody for particular hora media are based on such a selection of Psalms that was utterly unfamiliar to the tradition of the Roman rite[10].
Psalmody of Vespers
Throughout the centuries – from the oldest sources to BR 1568 – there was some kind of admirable changelessness in the structure and selection of the psalmody of Vespers. Also BR 1911 to a larger extent preserved this tradition. But LH 1971 has introduced a sudden and multidimensional change: number of the elements of the psalmody has been lowered down from 5 to 3; one of Psalms has been substituted with a canticle from the New Testament; selection of Psalms has ceased to show any continuity with previous, outstandingly long tradition – exceptional is the case of Sunday, where – among others – the primacy of Messianic Psalm 109 has been preserved.
Psalmody of Compline
The structure and selection of psalmody of Compline remained the same for a good many centuries and was interrupted only in the 20th century; but while in BR 1911 traditional selection of Psalms was preserved at least for Sunday, it has been finally disintegrated in LH 1971, and only traces of it can be traced in the offices after the First and Second Vespers of Sundays and Feasts.
The Council’s constitution Sacrosanctum concilium, promulgated on 4th December 1963, in its fourth chapter, devoted to the Roman Breviary, states that the restoration of this liturgical book, “so happily begun by the Apostolic See”, is introduced “in order that the Divine Office may be better and more perfectly prayed in existing circumstances, whether by priests or by other members of the Church”, which – in turn – is meant “to sanctify the day”. The Council Fathers were clearly motivated by the wish formulated by the commission appointed by Pius XII: “the traditional sequence of the hours is to be restored so that once again they may be genuinely related to the time of the day when they are prayed”, taking the pastoral conditions into account.
As far as the above mentioned “traditional sequence of the hours” is concerned, the Council decided to accept a compromise: the emphasis was put on Lauds and Vespers, while Compline and Matins were preserved, the latter losing its nocturnal character, with the exception of cases when celebrated in choir. In the case of daytime prayers, double standards were accepted - one for for celebration in choir, and another for celebration outside choir - and the hour of Prime was suppressed.
Having defined the Hours, the constitution moves on to the directives meant to enable the faithful to celebrate the Office “better and more perfectly”, though afterwards it happened out that the Council described this celebration also with two other adjectives: “more extensively and easily”.
Here we come to the regulation that is directly related to the issue analyzed in this lecture. Article 91 of Sacrosanctum concilium says:
Ut cursus Horarum, in art. 89 propositus, reapse observari possit, psalmi non amplius per unam hebdomadam, sed per longius temporis spatium distribuantur.
Opus recognitionis Psalterii, feliciter inchoatum, quamprimum perducatur ad finem, respectu habito latinitatis christianae, usus liturgici etiam in cantu, necnon totius traditionis latinae Ecclesiae.
[So that it may really be possible in practice to observe the course of the hours proposed in Art. 89, the psalms are no longer to be distributed throughout one week, but through some longer period of time.
The work of revising the psalter, already happily begun, is to be finished as soon as possible, and is to take into account the style of Christian Latin, the liturgical use of psalms, also when sung, and the entire tradition of the Latin Church.]
Those two statements – concerning the change of distribution of Psalms and the revision of the text – further defined the frame of reference for the reform of the breviary Psalter.
Ordo ex machina: the Psalter of the Liturgy of the Hours of 1971
Although during the 20th century, the reform of the breviary had been the engine for the reform of other liturgical books, the post-Vatican reform of this very book took rather long, and was completed only after the reform of the Missal and many rites from the Pontifical and Ritual. The decree of the Congregation for Divine Worship, promulgating the typical edition of the Liturgy of the Hours according to the Roman Rite [1], was issued on 11th April 1971. Together with Liturgy of the Hours, which was the new book of the Office, also newly arranged Psalter was introduced.
It is worth noting that already before, in 1969, the Pontifical Commission for the New Vulgate, headed by Card. Augustin Bea S.J., had published a revised Latin translation of the Book of Psalms, destined for the new Office book. Without here going into the comparative analysis of the three Latin versions of Psalms (that of Vulgate, that of the Pian Commission, and that of Neo-Vulgate), we can simply say that the Neo-Vulgate translation turned out to be in a way conciliatory toward the ancient tradition – much more so than the translation issued by the Pian Commission.
Let us now move on to discuss the new order of the Psalter.
Due to changes in the arrangement of the Hours [2], it was a specific wish of the Council to distribute Psalms not “throughout one week, but through some longer period of time” [3]. Behind this statement there was a recurring thought of the Psalter distributed over two weeks, as, for example, in the Ambrosian rite. But in the end the Psalter, was arranged into a four-week cycle, [4] on the model of the Anglican Book of Common Prayer [5], which means that in practice, that the majority of the Psalms is used in prayer once a month – while previously, each of them had recurred once a week.
The Liturgy of the Hours retained the custom of dividing some of the longer Psalms introduced by the Roman Breviary of 1911, and to a similar extent, but in many cases the Psalms have been divided differently.
The New Psalter, however, not complete. A few Psalms were eliminated entirely (57, 82 and 108), along with parts of nineteen other Psalms that due to their “imprecatory nature” could have created a “certain psychological difficulty” [6]. Such a move had had no precedent in the history of the Roman Breviary, though it is known among the reformed communities.
Each Psalm in the Liturgy of the Hours has been given a caption, explaining “its meaning and its import for the personal life of the believer”, accompanied also by a quotation from the New Testament or the Fathers of the Church, “to foster prayer in the light of Christ’s new revelation” [7]. Though the latter addition was some novelty, it had been deeply rooted in Christian tradition of understanding the Psalms [8].
The number of the canticles from the Old Testament has been significantly increased, from 17 to 26. Many of those already used at Lauds have been modified – their texts have been shortened or elaborately cut up. As a novelty, canticles from the New Testament have been introduced to Vespers.
Of course, the fundamentally new arrangement of the Psalter has caused new distribution of Psalms among particular offices.
As in case of the Roman Breviary of 1911, Matins – renamed now to the Office of Readings – underwent the biggest changes. The number of Psalms within each celebration has been reduced from 9 to 3. The arrangement of Psalms has been completely changed. The same may be said of Lauds, that from now have comprised not 5, but 3 Psalms, selected on a completely different basis.
The structure of the Minor Hours has remained the same, consisting of three Psalms. But the selection of Psalms is brand new.
While the reform of 1911 changed an earlier arrangement of the Vespers Psalms only to a very limited extent, in the Liturgy of the Hours of 1971, a true revolution has been made. The number of Psalms in each Vespers has been diminished from 5 to 2 (or to 3, if we count also the canticle from the New Testament). They have been distributed among the days of the week in a way that was unfamiliar both to the earlier tradition, and to the reform of 1911.
In short, the Psalter of the Liturgy of the Hours has little in common with earlier tradition of the prayer of the Church, both in terms of distribution of Psalms over the time, in relation to the number of Psalms within particular offices, and in regards to its completeness.
Attempted summary: Modifications of psalmody throughout the centuries
Let us now attempt to summarize briefly the historical evolution of the Psalter used in the Office of the Roman rite[9].
From the earliest times, the Roman rite preserved the principle of reciting the entire Psalter within one week – meaning that each Psalm was to be recited principally once a week, with many exceptiond for those recited more often, even daily (4, 50, 53, 62, 66, 90, 94, 118, 133, 148, 149, 150). A one-week cycle of the Psalter was retained in the RB 1911, though in such a way that actually excluded the possibility of saying some Psalms more often than once a week. Meanwhile, in case of the LH 1971, due to the distribution of the Psalter over the course of four weeks, the majority of the Psalms is recited once a month, with the exception of a few that recur weekly in Compline.
From the earliest times there were 8 Canonical Hours within the Psalter of the Office of the Roman rite: Matin, Lauds, Prime, Terce, Sext, None, Vespers and Compline. This was changed only in LH 1971, when Prime has been suppressed and the rest of the Minor Hours can be – if recited outside choir – substituted with one prayer, so called Middle Hour. Hence, in practice, the Office may be narrowed down to five Canonical Hours.
From the earliest times each and every Psalm had had its place within the Office, including those texts that had been the most likely to raise some reluctance or evoke questions.
From the earliest times there was no practice of dividing the Psalms in the Roman rite, with the exception of Psalm 118 – in all other cases they were recited in their entirety. Meanwhile, since RB 1911 division of Psalms has become a frequent solution, leading to situations where one Psalm, divided into three parts, may fill out the whole Hour.
Psalmody of Matins
From the earliest times, the number of Psalms on weekdays was never lower than 12, while on Sundays it was even higher: in the beginning it was twice as much (24), while from the 6th century to 1911 there were 18 Psalms in this office. Only RB 1911 equalized the number of Psalms on Sundays and ferias, , diminishing it to 9. Such an equality has been sustained in LH 1971, however the number of Psalms in Matins was further lowered to 3 Psalms (or to 3 units).
From the earliest times, up to RB 1911, nothing had changed in selection of Psalms assigned to particular days of the week. But in the 20th century this selection was changed practically completely twice (in RB 1911 and LH 1971). (Click on any image to enlarge.)
Psalmody of Lauds
From the earliest times the psalmody of Lauds always comprised 5 Psalms, but in practice there were 7 Psalms and canticles, divided into five groups: 1, 1, 2, C, 3). BR 1911 lowers this number to the actual 5, while LH 1971 to .
From the earliest times the psalmody of Lauds was daily concluded with the three last Psalms from the Book of Psalms – but this custom was abolished in BR 1911. It was also then that the earlier way of distributing the Psalms among particular days of the week was severely changed – though it was not until LH 1971 when it was completely shattered.
One can note that the exceptional significance of Psalm 50 (acquired by it in the 6th century) has been preserved also in the 20th century, though the frequency of its use is constantly changing.
Psalmody of Prime
Psalmody of the Minor Hours
Up until 1911, Terce, Sext and None consisted in daily recitation of subsequent parts of Psalm 118. In BR 1911 this particular Psalm was preserved only in case of Sunday office, while on weekdays other Psalms (previously used in Matins) were introduced. Meanwhile, in LH 1971 both so called “additional psalmody” and the current psalmody for particular hora media are based on such a selection of Psalms that was utterly unfamiliar to the tradition of the Roman rite[10].
Psalmody of Vespers
Throughout the centuries – from the oldest sources to BR 1568 – there was some kind of admirable changelessness in the structure and selection of the psalmody of Vespers. Also BR 1911 to a larger extent preserved this tradition. But LH 1971 has introduced a sudden and multidimensional change: number of the elements of the psalmody has been lowered down from 5 to 3; one of Psalms has been substituted with a canticle from the New Testament; selection of Psalms has ceased to show any continuity with previous, outstandingly long tradition – exceptional is the case of Sunday, where – among others – the primacy of Messianic Psalm 109 has been preserved.
Psalmody of Compline
The structure and selection of psalmody of Compline remained the same for a good many centuries and was interrupted only in the 20th century; but while in BR 1911 traditional selection of Psalms was preserved at least for Sunday, it has been finally disintegrated in LH 1971, and only traces of it can be traced in the offices after the First and Second Vespers of Sundays and Feasts.
NOTES
[1] Officium divinum ex decreto Ss. Oecumenici Concilii Vatricani II instauratum auctoritate Pauli Pp. VI promulgatum: Liturgia horarum iuxta ritum romanum
[2] Cf. SC, 89.
[3] Cf. SC, 91: „psalmi non amplius per unam hebdomadam, sed per longius temporis spatium distribuantur”.
[4] Cf. Institutio generalis de Liturgia Horarum (IGLH), 126.
[5] Cf. Bugnini, 1990, p. 499.
[6] Cf. IGLH, 131: „Tres vero psalmi 57, 82 et 108, in quibus præponderat indoles imprecatoria, omittuntur in Psalterio currente. Item aliqui versus nonnullorum psalmorum prætermissi sunt… Quorum textuum omissio fit ob quandam difficultatem psychologicam, etsi psalmi ipsi imprecatorii in pietate Novi Testamenti occurrunt, exempli gratia Ap 6, 10, nulloque modo intendunt ad maledicendum inducere”.
[7] Cf. IGLH, 111.
[8] Cf. IGLH, 109.
[9] In relation to the Psalmody of the Roman rite of the 5th and the 6th centuries, I refer here to the works by Joseph Pascher, as cited in: Robert F. Taft SJ, Liturgy of the hours in East and West, Collegeville 1993, p. 136.
[10] However, so called additional psalmody is almost completely consistent with so called Gradual Psalms.
