Corpus of Electronic Texts Edition
Monks' Rules (Author: Columbanus Hibernus)

Rule 7

Of the Choir office

But concerning the synaxis, that is, the office of psalms and prayers in canonical manner, some distinctions must be drawn, since its observance has been variously bequeathed to our remembrance by different authorities. Thus, in accordance with the nature of man's life and the succession of the seasons, the same will be variously suggested by myself also in writing. For it should not be stereotyped in view of the mutual changes of the seasons; for it is fitting that it be longer on the long nights and shorter on the short ones. Hence, in agreement with our predecessors, from the twenty-fourth of June, while the night increases, the office

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begins to grow gradually from twelve chants of the shortest measure on the night of the Sabbath or the Lord's Day, up to the beginning of winter, that is, the first of November. Then they sing twenty-five antiphonal psalms [of twice the same number] which always follow third after two chanted, in such a way that within the two aforesaid nights they sing the entire total of the psalter, while they modify the remaining nights for the whole winter with twelve chants. At winter's end, gradually each week throughout the spring, three psalms are always dropped, so that only twelve antiphons remain on the holy nights, that is, the thirty-six psalms of the daily winter office, but it is twenty-four throughout the whole spring and summer and up to the autumn equinox, that is, the twenty-fourth of September. Then the fashion of the synaxis is like that on the spring equinox, that is, the twenty-fifth of March, while by mutual changes it slowly grows and lessens.

Thus we must weigh our watching according to our strength, especially when we are bidden by the Author of our salvation to watch and pray at all times,’’

Luc. 21. 36

and when Paul ordains: Pray without ceasing.’’

I Thess. 5. 17

 But since we must know the manner of canonical prayers, in which all gather together at appointed hours in common prayer, at the conclusion of which each should pray in his own cell,’’

cf. Matt. 6.6; cf. Cassian. Inst. iii. 3

our predecessors have appointed three psalms at each of the day-time hours, considering the interruption of work, together with an addition of versicles which intercede first for our own sins, then for all Christian people, then for priests and the other orders of the holy flock that are consecrate to God, finally for those that do alms, next for the concord of kings, lastly for our enemies, that God reckon it not to them for sin that they persecute and slander us, since they know not what they do.’’

Luc. 23. 34

 But at night-fall twelve psalms are chanted, and at midnight twelve likewise; but towards morning twice ten and twice two are appointed, as has been said during the seasons of short

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nights, while more, as I have already said, are always ordained for the night of the Lord's Day and Sabbath vigil, on which seventy-five are sung individually in the course of one office.

These things are said with reference to the communal synaxis. However, as I have said, the true tradition of praying is that the capacity of the man devoted to this work should be realized without wearying of his vow, whether the excellence of his capacity allows this, or whether his mental grasp or physical condition could allow it, considering his limitations, and that it should be realized as far as the zeal of each demands, if he be unhampered and alone, or as far as the scope of his learning requires, or the leisure of his position, the amount of study, the type of occupation and the difference of ages permits, although this is to be reckoned as the excellence of a single work in such various ways, because it alternates with labour and circumstance. And thus, although the length of standing or singing may be various, yet the identity of prayer in the heart and mental concentration that is unceasing with God's help will be of a single excellence. However there are some Catholics, who have the same canonical number twelve of psalms,’’

cf. Cassian. inst. ii. 4 et 12

whether on short nights or on long ones, but they render this canon in four portions during the night; that is, at nightfall and at midnight and at cock-crow and at morning. And as this office seems small to some in winter, so in summer it is found burdensome and heavy enough, while with its frequent risings in the night's short length it causes not so much weariness as exhaustion. But on the most holy nights, namely on those of the Lord's Day or the Sabbath, three times the same number is performed at morning, that is, with thrice ten and six psalms. The crowds of these men and their holy life have directed many to this canonical number with sweet delight, as well as to the rest of their discipline, in the belief that none is found weary under their rule. And though their crowds are so great that a thousand fathers are said to live under one archimandrite, yet there, from the foundation of the community, no quarrel is related to have been seen between two monks; and without the dwelling there of God Who says, I will dwell with them and walk among them, and I will be their God and they will be My people,’’

2 Cor. 6. 16

 this clearly could not happen. Therefore they have grown deservedly, and they grow daily—thanks be to God—in whose midst God dwells, and through whose merits may we merit salvation from our Lord and Saviour.

Amen.

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