Antiquus Ordo Romanus Ad Usum Monasteriorum [Ex Codice Morbacensi]

For the Use of Monasteries, Fitted from a Manuscript of Murbach, from about a Thousand Years. In the Name of the Highest God Begins the Breviary of the Ecclesiastical Order, How in monasteries those faithfully serving the Lord, both according to the authority of the Catholic and Apostolic Roman Church, and according to the arrangement of the Rule of St. Benedict, should celebrate the solemnities of masses, or the birthday of saints, or the divine offices of the yearly cycle by day and night, with the Lord’s help, just as it was handed down in the holy Roman Church by wise and venerable Fathers. First, in the Advent of the Lord, they begin to celebrate with all the divine office from the Kalends of December, and on that very night they begin to read the prophet Isaiah at vigils until the Nativity of the Lord, always reading from the beginning. Then, one week before the Nativity of the Lord, they begin to sing about the Conception of St. Mary. In that same week, on the fourth and sixth feria, and also on the Sabbath, they hold public stations, and all observe a fast, and the solemnities of masses with all the divine office pertaining to that order are celebrated. On that same Sabbath, priests and other ministers of the Church are ordained, if necessary. But if the vigil of the Nativity of the Lord falls on the Sabbath of the preceding week, all the celebration or ordination we have mentioned is completed up to that Sabbath. In the ordination of priests, however, apart from the four seasons of the year, it is by no means performed.

That is the first spring, which is the first week of the first month, March: yet only if that week falls within Lent. Then another season is required, that of summer, which comes in the month of June, which is followed by the first week after Pentecost. The third season follows, that of autumn, which is the seventh month, September, which is observed in the third week of that month. Thence follows the fourth season of the year, winter, which is the tenth month, December, as we said above. This is the first week before the Nativity of the Lord, in the order we have said: the fourth and sixth ferias, or the Sabbath, are celebrated. The deeds of Saint Eugenius, or his commemoration, are celebrated on the day before the Nativity of the Lord only at vigils. At matins of the aforesaid day, the day before the Nativity of the Lord, his mass is sung and celebrated at the third hour. On that day itself, unless a Sunday should happen, all shall observe a public fast, and at the ninth hour they celebrate the vigils of the Nativity of the Lord, and the alleluia is not sung at all. At every time when they fast and celebrate masses at the ninth hour, neither the Gloria in excelsis Deo nor the alleluia is sung. On the vigil of the Nativity of the Lord itself, in the monasteries of monks, when night comes on they rest a little; then, rising early, they celebrate as is fitting the vigil of the Lord. That is, after completing nine psalms with antiphons, or nine lessons from the homilies of Saint Augustine or Pope Leo, or Saint

The responsories of Gregory, and the vigil ends; then matins follow with antiphons. When matins are finished, they prepare themselves as they ought to celebrate mass; and when the cock has crowed, they immediately enter for the masses with all the decorum and order of priests. When the solemnities of the masses are completed, let all communicate, and on that night at the masses they always sing Gloria in excelsis Deo and alleluia together. Then, as soon as daylight comes, they proceed to another church, and similarly celebrate another mass as before. Likewise, again at the appropriate hour of the day, they proceed to the church and celebrate the masses of the sacred Nativity of the Lord. One after the cock has crowed, another in the early morning, a third during the day, as is the custom, they are celebrated in honor of the Holy Trinity, as St. Gregory says in his homilies: "Because we are about to celebrate the solemnities of the mass three times today; so it is fitting that we likewise celebrate the day of the sacred Nativity of the Lord with the solemnities of the mass in the number of the Trinity.

The manner or order for celebrating the solemnities of the mass, both of that day and of all principal feasts, appears to be as follows. When the hour approaches for them to enter the mass, the priests and levites go into the sacristy, and put on the vestments with which they are seen to celebrate the masses. They arrange the offerings themselves in order, as is the custom, reverently at their seat, and again wash their hands. Likewise in the monastery, where women do not enter, after the priest has first washed his hands, the priests with the levites enter the sacristy, and take the offerings, and proceed from the sacristy, and offer them upon the altar, while the brothers meanwhile sing the offertories. Then the priest, approaching before the altar and taking his own offerings, with eyes and hands raised to heaven together with them, prays to the Lord, and places them upon the altar. He likewise offers the wine. The deacons, however, go behind the priests, and are arranged in order. The subdeacons, however, walk behind the altar, and are stationed in order. The priests, however, stand in their order before the altar. Then the priest, on the right and left, asks the other priests to pray for him; and, bowing his face to the ground, he says a prayer secretly, with no one else hearing, except that when he comes to the words *Per omnia saecula saeculorum*, all say *Amen*. Immediately he says *Dominus vobiscum*. Then he says *Sursum corda*.

Then let us give thanks to our Lord God, and he enters into the preface, so that it is heard by nearly all. Then when he comes to say "Let the Dominations adore," all priests or levites bow their faces to the ground. When, however, he reaches the point of saying "With suppliant confession saying 'Sanctus,'" the deacons, clergy, and all the people bow again. While they proclaim the Sanctus with great reverence and trembling, the priest begins the canon in a different voice, softly. The priests, deacons, and subdeacons themselves remain bowed always until the place where they say "To us also, sinners," and as soon as he comes to the word "with a propitious and serene countenance you deign to look," the priest, with head bowed, prays suppliantly before the altar until he says "as many as from this participation of the altar." When the subdeacons have risen, one of them comes and takes the paten from the acolyte, and returns to the order in which he stood, and holds it before his chest until he says "All honor glory." The priest, when he comes to say "through him and with him," lifts his own oblations from the altar and places them into the mouth of the chalice, with the deacon holding the chalice itself, raising it slightly until he says "Through all the ages of ages, amen." The priests and deacons remain bowed always up to that point, except the deacon who raises the chalice itself.

The subdeacon who holds the paten shall hand it to the deacon at the very word where he says "all honor and glory"; and he holds it until the Lord's Prayer is finished, and he will hand it to the priest. The priest, after the Lord's Prayer and the subsequent prayer, receiving the oblations, places them on the paten, and breaks a small piece from that oblation, and dips it into the chalice, making the sign of the cross three times, and says "May the peace of the Lord be always with you," and the people exchange the peace. Then the priests break the oblations on the altar, if necessary. The deacons, standing near the altar, with the subdeacon holding the paten before them, break the oblations, while the brothers sing the Agnus Dei. Then the priests and levites communicate in their order. Afterwards, the deacon, taking the chalice on the right side of the altar, raising it in his hands, announces the feasts of the saints occurring in that week, saying thus: "On the coming feria, the feast of Saint Mary," or of a confessor, or of another saint whose feast occurs, according to the martyrology. And all respond "Thanks be to God." After this, while the antiphon for communion is sung, all communicating, the priest gives the prayer, and the deacon says "Ite, missa est.

All responding "Thanks be to God," and it is completed. After this, the priest shall return to the sacristy with the ministers of the church, or with all the vestments, just as he went out before; and they divest themselves of the vestments with which they have already celebrated the solemnities of the Mass, and everything is concluded. From the Nativity of the Lord, however, up to the Octave, except on feasts of saints, the entire Divine Office, both by day and by night, is to be sung from the day of the Lord's Nativity itself. The Octave of the Lord is observed in all things in the same order as on the Lord's Nativity in every Divine Office, both night and day. Then, up to the Theophany, except on Lord's days or the birthdays of saints, it shall be sung from the ferial days. On the day before the Theophany, they shall hold a public fast, and Mass shall be celebrated at the ninth hour, and at the middle of the night they shall enter for the vigils, singing psalms, lessons, and responsories from that day itself, only concerning the gifts of the Magi and the Baptism. Concerning the wedding, however, which took place at Cana in Galilee, the Octave of the Theophany is celebrated. The entire week up to the Octave of the Theophany is sung. The Mass of the Theophany follows in the order we have said for the Lord's Nativity. Afterwards, on the second day of the month of February, which is the fourth nones of that month, the Purification of the Blessed Mary is celebrated with great splendor and many lights lit, when she offered the Lord Jesus Christ in the temple, and the Blessed Simeon received him in his arms and blessed God.

After the Nativity of the Lord, however, up to fifteen days before the beginning of Lent, Isaiah and Jeremiah and Ezekiel and Daniel, as well as the twelve minor prophets with their expositions, are to be read. The Epistles of the Apostle Paul, however, are to be read at all times in the later lessons on the Lord’s day at vigils. The treatises of St. Jerome, Ambrose, or the other Fathers are to be read as the order requires. In springtime, that is, fifteen days before the beginning of Lent, the five books of Moses, together with Joshua and Judges and Ruth, up to fifteen days before Easter. Then the book of the prophet Isaiah and the Lamentations of Jeremiah, Hosea and Zechariah, as is fitting for the Passion of Christ. In the days of Easter, however, the Epistles of the Apostles and the Acts and the Apocalypse up to Pentecost. From Pentecost, however, the books of Kings and Paralipomenon, then the books of Solomon, Job, Tobit, Judith, Esther, and Maccabees up to the Kalends of December.

On the vigils of all apostles and of several other saints, all observe a fast. And at the ninth hour, on the day of their feast, without the Gloria in excelsis Deo and the Alleluia, the solemnities of the Masses are celebrated, and on that same night at the vigils, their passions or acts are read. But if their feast day falls on a Sunday, whether in the season of Advent or at any other time, psalms with their passions or acts, with responsories and antiphons pertaining to them, are sung. If, however, their acts are brief, so that they cannot suffice for nine lessons, they are read only in the last three lessons; and their octaves, with their responsories and antiphons, are celebrated in the solemnities of the Masses just as on the first day of their feasts. But if on their octave a feast of another saint occurs, the octave is celebrated on the preceding day, by the authority of the holy Rule. At all times on Sundays, a reading from the holy Gospel is read according to the season, and the hymn Te Deum laudamus follows, along with a verse with Kyrie eleison, and the Vigils conclude. At the morning Lauds on Sundays, except in Lent, the Alleluia is to be sung. And one week before the Nativity of the Lord, they begin to celebrate from the Conception of the Blessed Mary.

This, however, which we ought to have written above, on the seventieth day before Easter; they celebrate the Sunday of the Entrance of Septuagesima among them. For they do this out of reverence for so great a feast, or for the instruction of the people, so that through the number of days they may know that the holy day of Easter is approaching, and each one may prepare himself according to his devotion and his ability, how they may come to that holy day with trembling and reverence, with a contrite body and a pure heart, and not only Septuagesima, but also Sexagesima, Quinquagesima, Quadragesima, Tricessima, Vicessima, Decima and Octava are always celebrated in that same order, so that the more they know that the holy day of Easter, our redemption, is approaching, the more they may abstain from every defilement of the flesh or impurity, so that they may be worthy to partake of the body and blood of the Lord. Monks, however, and devoted Romans or good Christians, from Quinquagesima, but rustics and the rest of the common people from Quadragesima.

First, however, the fast on the fourth and sixth feria after Quinquagesima, that is, one week before Quadragesima, is publicly observed among them. Then, in the first week of Quadragesima, again on the fourth and sixth feria, and also on the sabbath, they hold public stations, and the fast with twelve lessons is completed on that sabbath. And if that sabbath falls in the month of March, they perform the ordination of priests. But if in another week, or the third, when the pontiff has judged, again on the fourth and sixth feria, and also on the sabbath with twelve lessons, as before, they appear to ordain, and those who are to be ordained are ordained. From the beginning of Quinquagesima until the fifteenth day before Easter, as we have already said, at vigils the Heptateuch is read, and responsories from it are sung. But if they have too few responsories from it, Quadragesimal responsories are sung. At matutinal lauds on Sundays from Quadragesima they begin, that is, Miserere mei Deus. Then follows Psalm 117, with antiphons both from the Prophets and from the Gospel being sung. And from the fifteenth day before Easter, they begin to celebrate lessons, responsories, and antiphons with verses from the Passion of the Lord. On the fifth feria before Easter, that is, the Lord’s Supper, at masses the introit antiphon is not sung, the epistle and Gospel are not read, nor is the responsory sung, nor does the priest give the greeting, that is, Dominus vobiscum; nor do they exchange the peace until Holy Saturday. But they enter for masses in silence.

And on that night, on the vigil of Parasceve, that is, the sixth feria, they do not sing the Gloria, nor the Kyrie eleison, nor does the bell sound, on Holy Saturday at the vigils. On Parasceve, however, which is the sixth feria of the Lord's Passion, at the ninth hour all gather in the church, and they read two lessons, which the capitulary or the sacramentary records with their responsories, and the Passion of the Lord according to John is read, and those prayers are said by the priest which the Sacramentary records. After each prayer, all are admonished by the deacon. He says, "Let us bend the knee": thus all prostrate themselves on the ground with tears or contrition of heart. The prayer having been made, they are again admonished by the deacon to rise, and the deacon says, "Arise." When those prayers are completed, the priest says, "Let us pray," and says the prayer, "Instructed by the saving precepts," with the Lord's Prayer, and the prayer follows, "Deliver us, we beseech you, O Lord." And the deacon takes the body and blood of the Lord, which remained from the day before the Lord's Supper and was consecrated, and places it upon the altar; and all communicate the body and blood of the Lord, in silence, singing nothing. And on that night, the light in the church is not lit, but is hidden, so that it is not seen by all, until Saturday.

After these things are completed, they enter for Vespers, and on that night all devoted monks or venerable and religious men abstain from every bodily delight, so that they take no food except only bread and water mixed with vinegar. Others, however, whom the Lord has given strength, pass through without food until the vigil of Easter on Holy Saturday; at the ninth hour of the day they enter for the vigils. First, the priests together with the deacons put on the vestments with which they celebrate the vigils, and they proceed from the sacristy, the levites only with the subdeacons, two and two adhering to each other, without lit candles, while the brothers sing the litany. When they have come to the altar, standing in their orders, he who is to bless the candle, standing in the middle, asks them to pray for him, and makes the sign of the cross over the candle, and receives from the subdeacon the light that was hidden on Parasceve, and having lit the candle says, "Dominus vobiscum." All respond, "Et cum Spiritu tuo." Then he says, "Oremus," and says the first prayer. Then he says, "Dominus vobiscum." All respond, "Et cum Spiritu tuo." Again he says, "Sursum corda." They respond, "Habemus ad Dominum." Again he says, "Gratias agamus Domino Deo nostro." They respond, "Dignum et justum est." Or everything as is in the sacramentary. The candle having been blessed, they return to the sacristy.

Then the priests proceed from the sacristy with the deacons according to their orders, with candles lit from that same light and with thuribles of incense. Again the litany is sung. When it is finished, with all standing, the priest gives a prayer behind the altar, as is the custom. And with the priests sitting in their orders, they enter to read. After each reading, the priest gives a prayer, as is recorded in the Sacramentary. When the readings are finished, with their canticles and blessings, all the ministers of the church return to the sacristy with lit candles, waiting for the hour at which they must enter for Mass. When the star appears in the sky, they immediately begin the litany a third time, and they proceed from the sacristy as before, with lit candles and thuribles. When the litany is finished, the abbot or the priest who is to celebrate Mass begins, "Gloria in excelsis Deo." When this is finished, the reading of the Apostle is read, and the "Alleluia" is sung, "Dominus regnavit." A tract as you wish, and the reading of the Gospel is read, either by a bishop or a priest. At the Communion, "Agnus Dei" is sung, and all the solemnities of the Mass are completed in the order as on other Lord's days.

And on the same days of Easter, and in every divine office, it is done as on the holy day of Easter, except for the psalm of the day; for each day they always sing with alleluia, and until the fiftieth day after Easter, which is Pentecost, both psalms and responsories with verses and antiphons are all to be sung with alleluia. On the Ascension of the Lord, however, with the entire divine office pertaining to that day, it is celebrated as on the other Lord's days. But the responsory or antiphons are sung until the Saturday of Pentecost concerning the Ascension of the Lord. On the Saturday of Pentecost, all observe a fast, and the entire divine office, both the readings and the order of baptism, are celebrated as we have said on Holy Saturday. They enter for the vigils or the solemnities of the Mass at the beginning of the seventh hour, so that by the end of the ninth hour of the day everything is completed. The holy day of Pentecost is celebrated as the holy day of Easter. In the same week after Pentecost, on the fourth, sixth, or seventh day, or on Saturday, they observe a fast, and the solemnities of the Mass with the entire office are celebrated as the Sacramentary commemorates. The Octave of Pentecost, moreover, is celebrated as the preceding Sunday. After these days, throughout the cycle of the year, except for the Advent of the Lord and the feasts of the saints, or what we have commemorated, both psalms and responsories or antiphons for the morning and evening praises are sung on ordinary days.

The office of the dead, however, at vigils, and likewise the psalms and lessons with responsories or antiphons at morning lauds, is to be sung without alleluia, from these same texts. At their masses, neither the Gloria in excelsis Deo nor the alleluia is sung, and all things are completed.