General Introduction

INTRODUCTION

1. “The Mystery of Christ, his Incarnation and Passover, which we celebrate in the Eucharist especially at the Sunday assembly, permeates and transfigures the time of each day through the celebration of the Liturgy of the Hours, the Divine Office.”1 As an exercise of the priestly office of Christ, this public prayer of the Church, undertaken by clergy and lay faithful alike, gives voice to the Bride of Christ addressing her Bridegroom. Indeed, “it is the very prayer which Christ himself, together with his Body, addresses to the Father.”2

2. Divine Worship: Daily Office (Commonwealth Edition) for use by the clergy and lay faithful of the Personal Ordinariate of Our Lady of Walsingham and the Personal Ordinariate of Our Lady of the Southern Cross, gives expression to and preserves for Catholic worship the worthy Anglican liturgical patrimony, understood as that which has nourished the Catholic faith throughout the history of the Anglican tradition and prompted aspirations towards ecclesial unity.3 3. As dispensers of the mysteries of God, consecrated to God by the sacrament of holy order, priests and deacons are enjoined to “the most blessed and joyful ordinance of the Gospel” by the discipline and prayer of the Divine Office.4 Clerics and members of institutes of consecrated life and societies of apostolic life within the Ordinariates satisfy this obligation by praying the Office in Divine Worship. Priests and deacons incardinated in the Ordinariates fulfil this duty by the recitation of Morning and Evening Prayer.5

1 Catechism of the Catholic Church, n. 1174. 2 SECOND VATICAN ECUMENICAL COUNCIL, Constitution on the Sacred Liturgy

Sacrosanctum concilium, n. 84. 3 Cf. BENEDICT XVI, Apostolic Constitution Anglicanorum cœtibus, Art. III. 4 JOHN HENRY NEWMAN, Sermons, 1824-1843. Vol. 1: Sermons on the Liturgy and

Sacraments and on Christ the Mediator, ed. Placid Murray (Oxford: Clarendon Press, 1991) 25-26; SECOND VATICAN ECUMENICAL COUNCIL, Sacrosanctum concilium, n. 86. 5 CIC, can. 276 §2, 3°; 1174-1175; Cf. CONGREGATION FOR THE CLERGY, Directory on the

Life and Ministry of Priests, nn. 74-76; General Instruction of the Liturgy of the Hours (GILH), n. 29.

4. Since the Divine Office is the prayer of the whole Church, in accordance with the teaching of the Church’s pastors and the Anglican tradition, pastors of souls are to see that insofar as possible, Morning and Evening Prayer are recited daily in public, especially on Sundays and more solemn days, and that the lay faithful are exhorted to pray at least some part of the Office, either with the clergy, among themselves, or even individually.6

NORMS COMMON TO THE DIVINE OFFICE

5. In the Anglican tradition, the titles Morning Prayer and Mattins (Matins), and Evening Prayer and Evensong, are often used interchangeably. These terms may denote the celebration of the Divine Office according to Divine Worship. 6. The Psalms and associated texts provided in Divine Worship: Daily Office (Commonwealth Edition) are taken from the Coverdale translation of the Psalter common to the English prayer book tradition. In accord with the provisions of the Apostolic See for the Ordinariates, the Lessons are taken from the Revised Standard Version, Second Catholic Edition. 7. The term Officiant is used to denote the person, cleric or lay, who leads the Office. When the Officiant is a lay person the salutation, V. The Lord be with you. R. And with thy spirit, is always replaced by, V. O Lord, hear our prayer. R. And let our cry come unto thee. Unless otherwise indicated, a lay Officiant may read everything appointed in the Office. 8. Unless otherwise indicated, or as apparent from the nature of the matter, the words ‘say’ and ‘recite’ are understood as referring to singing or saying the texts of the Office. 9. The Gloria Patri is said as follows after each Psalm, including the Venite, and after each Canticle, unless otherwise indicated: Glory be to the Father, and to the Son : and to the Holy Ghost. As it was in the beginning, is now, and ever shall be : world without end. Amen. It is customary to bow at the invocation of the Most Holy Trinity.

6 SECOND VATICAN ECUMENICAL COUNCIL, Sacrosanctum concilium, n. 100; Cf.

BENEDICT XVI, Apostolic Exhortation Verbum Domini, n. 62.

10. When the Office is sung, the given Psalms, Antiphons, Office Hymns, and other texts, may be replaced by musical settings that rely on a different translation of the same text. In the case of the Psalms, this includes the Revised Psalter.

11. The texts of the Office are to be recited in such a way that their prayerful character and nature is clear. In the spoken or chanted recitation of the Office, a pause is to be observed in the midst of each verse of a Psalm or Canticle, and elsewhere, as indicated by a colon. Whether spoken or sung, insofar as possible the Psalms should be recited antiphonally; that is by two choirs, by two parts of the congregation, or even between the Officiant and the People. 12. When clerics or religious who are obliged under any title to pray the Divine Office join in an Office celebrated in common according to Divine Worship, they fulfil their obligation in respect to the part of the Office at which they are present.7 In the case of Morning Prayer this is the Office of Readings and Lauds, and in the case of Evening Prayer this is Vespers and Compline.

MORNING AND EVENING PRAYER

13. Morning and Evening Prayer are “the two hinges on which the daily Office turns; hence they are to be considered as the chief hours and are to be celebrated as such.”8 They are known in Divine Worship as the Greater Hours.

14. The Office of Sundays, Solemnities, and other appointed Feasts, begins with Evening Prayer in the evening of the preceding day. Should Evening Prayer of the current day’s Office, and Evening Prayer of the eve of the following day, be assigned for the same time, then Evening Prayer of the celebration with the higher rank in the Table of Liturgical Days takes precedence; in cases of equal rank, Evening Prayer of the current day takes precedence.9 15. On Sundays, Solemnities, and at other times appointed by the Officiant, the Introduction to Morning and Evening Prayer may precede the recitation of the Office. Otherwise, Morning and Evening Prayer begin with the Versicle, O Lord, open thou our lips.

7 Cf. GILH, n. 242. 8 SECOND VATICAN ECUMENICAL COUNCIL, Sacrosanctum concilium, n. 89a. 9 Universal Norms on the Liturgical Year and the General Roman Calendar, n. 61.

16. The penitential act in the Introduction to Morning and Evening Prayer is a corporate acknowledgement of sin, and includes an expression of remorse or lament, and a plea for God’s mercy.10 If a Priest officiates, this concludes with the Priest’s prayer for the forgiveness of sin which, however, lacks the efficacy of the Sacrament of Penance and is not a general absolution. Therefore the Priest does not make the Sign of the Cross over the People during this prayer.11 If the Officiant is not a Priest, the Collect for the Twenty-First Sunday after Trinity is always said in its place. 17. At Morning Prayer, the Invitatory Psalm is said as indicated. On Easter Day, and throughout the Easter Octave, the Invitatory Psalm is replaced by Anthems. On certain other days, Anthems are provided for optional use at the discretion of the Officiant. 18. The Venite is said daily as the Invitatory Psalm, except on the nineteenth day of the month when this Psalm is given in the course of the Psalter. On this day, and at other times as circumstances suggest, Jubilate Deo is said in its place. 19. The Psalms at Morning and Evening Prayer are to be said according to the day of the month, following the longstanding Anglican tradition. In this way the entire Psalter is generally prayed each month. In February the Psalter shall be read only to the twentyeighth or twenty-ninth day. In months with thirty-one days, the Psalms appointed for the thirtieth day are repeated. When proper Psalms are indicated, these are to be used in place of the Psalms appointed for the day. 20. At Morning and Evening Prayer there are two Lessons, one from the Old Testament, and one from the New Testament. Before every Lesson the reader shall say, Here beginneth such a Chapter, or Verse of such a Chapter, of such a Book. And after every Lesson, Here endeth the First, or the Second Lesson.

21. At Morning Prayer on Sundays (except in Advent, Pre-Lent, Lent, and Passiontide), on Solemnities, Feasts, and optionally on Memorials, throughout the Octaves of Christmas, Easter, and Pentecost, and daily throughout Eastertide, unless otherwise indicated, Te Deum Laudamus

10 Cf. Psalm 22:6; Psalm 38:3; Isaiah 1:5-6; Daniel 9:4-10. 11 Cf. General Instruction of the Roman Missal (GIRM), n. 51; Divine Worship: The Missal,

Rubrical Directory, n. 28.

follows the First Lesson. On other days Benedicite, Omnia Opera is said. Optional Canticles for Morning Prayer are also provided, and these may replace the Te Deum as indicated. 22. After the Second Lesson at Morning Prayer, the Benedictus is said daily without variation. After the First Lesson at Evening Prayer, the Magnificat is said daily without variation. 23. After the Second Lesson at Evening Prayer, the Nunc Dimittis is said without variation, even if Compline is to be recited later. No Antiphon is said for the Nunc Dimittis at Evening Prayer. 24. At Morning Prayer, the Apostles’ Creed is replaced by Quicunque vult, commonly called The Creed of Saint Athanasius, on Christmas Day, the Epiphany, Easter Day, Ascension Day, Whitsunday, Saint Matthias, the Nativity of Saint John the Baptist, Saint James, Saint Bartholomew, Saint Matthew, Saints Simon and Jude, Saint Andrew, and on Trinity Sunday. The Ordinary may also appoint this Creed to be recited on other days. On these days, the Athanasian Creed is omitted at Prime.

25. At both Morning and Evening Prayer the Officiant says the appointed Collect, followed by the Second and Third Collects. At certain times, such as in Advent and Lent, another Collect is appointed to be said before the appointed Second Collect. If no proper Collect is provided, that of the preceding Sunday is said. 26. In the Collects from Divine Worship given, “Holy Spirit” is customarily replaced by “Holy Ghost” in the recitation of the Divine Office.12

27. After the Third Collect, the Officiant may add other appropriate Collects, or Prayers and Thanksgivings. These may be taken from Divine Worship, or some other suitable source. For a particular need, the Ordinary may even appoint a Collect to be said at this time. 28. Unless otherwise indicated, Morning and Evening Prayer always concludes with the Prayer of Saint Chrysostom and the Grace (2 Corinthians 13:14).

12 Cf. Divine Worship: The Missal, Rubrical Directory, n. 9.

Variations at Morning and Evening Prayer

29. At Evening Prayer, if a proper Vigil Mass provided in Divine Worship: The Missal is to be said, the Collect appointed for the Mass in that Missal may be said in place of that given in the Office. 30. A suitable Anthem or Hymn may follow the Third Collect. A Sermon may also be given at Morning and Evening Prayer. The Sermon is preached after the Anthem or Hymn, if there be one, or otherwise after the Third Collect.

31. After the Anthem or Hymn, or if there be one after the Sermon, the Office continues with other appropriate Collects, or Prayers and Thanksgivings. 32. On Sundays, and other days appointed by the Officiant, a further suitable Hymn may be sung before the Prayer of Saint Chrysostom. If there is to be a collection, this may be taken during this Hymn. 33. On days of greater solemnity, if the Officiant is a cleric, the Prayer of Saint Chrysostom and the Grace may be replaced by a suitable blessing. If a Bishop (or the Ordinary, if he is not a Bishop) presides at the Office, he may give the Pontifical Blessing provided in Divine Worship: The Missal (Appendix 7). 34. If another liturgical function is to follow Morning or Evening Prayer, the Office is to be recited in full, and concluded in the usual manner.

35. When the Litany is recited, this is done after Morning Prayer, or apart from the Office. The Litany is appropriately said on Sundays, Wednesdays, and Fridays, and other days according to tradition. It is said on the Rogation Days, either at Morning Prayer or before Mass. It may be appointed to be said by the Ordinary at other times. The Litany may be sung in procession, or else led by the Officiant from his place, or even by the Officiant and cantors from a desk appointed for this purpose in the midst of the quire.

Lectionary for Morning and Evening Prayer

36. The Lectionary given in Divine Worship: Daily Office (Commonwealth Edition) is alone to be used in Morning and Evening Prayer. When a separate Bible is used, the Lessons are always to be taken from a translation of Scripture approved for use in the Ordinariate.

37. In the public recitation of Morning and Evening Prayer, in accordance with the Anglican tradition, it is most fitting that the Lessons are read from a Bible placed on a lectern, ambo, or other suitable place designated for this purpose.13 38. When the First Sunday of Advent occurs in a year with an even number, the Lessons appointed in the Lectionary for Year I are to be read. When it occurs in a year with an odd number, the Lessons appointed for Year II are to be read. 39. The Lessons are to be read as given, however when a Lesson begins with a pronoun the reader substitutes the appropriate noun. Where passages in the Lessons are given within brackets, these may be read or omitted at the discretion of the Officiant.

40. If so desired, the Second Reading from the Office of Readings in the Liturgy of the Hours, or a non-biblical reading from some other suitable source, may be read following the conclusion the Office, namely after the Third Collect.

Office of the Dead

41. The Office of the Dead may be recited on the Commemoration of All the Faithful Departed in place of Morning and Evening Prayer. 42. Except on Sundays, including Remembrance Sunday, it may also be said in addition to the Office of the day, or even in its place as pastoral circumstances demand and the Table of Liturgical Days allows. The Office of the Dead is customarily said on Mondays in the seasons of Advent and Lent, and on the first feria in the calendar month. 43. The appropriate canonical hour from the Office of the Dead, either Morning or Evening Prayer, is appropriately prayed after the Vigil for the Deceased has taken place, or before a Funeral.14 The Office is provided in full, together with the Psalms and Lessons, to facilitate the participation of the lay faithful. 44. In the Office of the Dead, in place of the Gloria Patri shall be said the following: V. Rest eternal grant unto them, O Lord. R. And let light perpetual shine upon them. If for reasons of musical setting this is not possible, the Gloria Patri is omitted entirely.

13 Cf. GIRM, n. 309; BENEDICT XVI, Verbum Domini, n. 68. 14 Divine Worship: The Order for Funerals, n. 14.

Supplementary Texts

45. Divine Worship preserves such features and elements that are representative of the English prayer book tradition, in conformity with Catholic doctrinal and liturgical norms. For this reason, Antiphons, Office Hymns, and other optional texts for Morning and Evening Prayer are provided to complement the Divine Office. 46. The choice of including these Supplementary Texts should respect the overall shape of the liturgical celebration, such as the distinction between solemn and simple celebrations, and is made within the tradition of a Parish or community of the Ordinariate. 47. At Morning Prayer, the recitation of the Venite may include an Invitatory Antiphon (Inv.), whilst at both Morning and Evening Prayer the appointed Office Hymn, its Versicle and Response, and the Antiphon appointed for the Benedictus (Ben.) and Magnificat (Mag.) may each be used at the discretion of the Officiant. 48. When the Venite is said with the optional Invitatory Antiphon, the Antiphon is said as indicated in the Supplementary Texts (p. 199). 49. The Office Hymn is sung after the First Lesson at Evening Prayer, and after the Second Lesson at Morning Prayer. Where the Office Hymn corresponds to the setting provided in The English Hymnal, the relevant hymn number is indicated. On Memorials, whether optional or obligatory, the ferial Office Hymn and its Versicle and Response may always replace a Common text. If the Office Hymn is proper, however, it is used. 50. Where several options are indicated for Common texts in the Office for a Saint or Holy Day, the choice should insofar as possible correspond to the Mass formulary celebrated that day. 51. When the Supplementary Texts are used, from after Evening Prayer on the Saturday before Septuagesima until after the Solemn Vigil of Easter, Alleluia is omitted entirely from the Office. From Morning Prayer on Easter Day until None on the Ember Saturday in Whitsun Week, Alleluia is added to the Invitatory Antiphon, the Versicle and Response following the Office Hymn, and to the Antiphon on the Benedictus and Magnificat.

LESSER HOURS

52. The Offices of Prime, Terce, Sext, None, and Compline, known in Divine Worship as the Lesser Hours, have the character of devotional Offices, and correspond to certain times of the day, that the tradition of prayer in the course of the day’s work may be maintained.15 They are provided for optional recitation. 53. Prime, recited after the time for Morning Prayer, mystically refers to the Incarnation and Infancy of Christ. The Office, taken from the English prayer book tradition, generally comprises the Hymn Iam lucis ordo sidere, the beginning of Psalm 119, and prayers that mark the start of the working day. By ancient custom, on Sundays this Office includes the Creed of Saint Athanasius. Prime is appropriately prayed by the lay faithful whose obligations preclude the regular recitation of Morning Prayer. 54. The Roman Martyrology may be read at the conclusion of Prime, as appointed in the liturgical book. At the conclusion, the reader adds these or similar words: And elsewhere many other holy martyrs, confessors, and holy virgins. And all reply, Thanks be to God. This practice is especially praiseworthy when Prime is recited in common. 55. Terce is the third hour. Its Office, recited in the mid-morning, recalls the descent of the Holy Ghost on the Apostles on the Day of Pentecost. The Office generally comprises the Hymn Nunc Sancte nobis Spiritus, the continuation of Psalm 119, a Chapter, Responsory, and Collect. The recitation of Terce, particularly in common, aptly precedes the celebration of Mass. 56. Sext is the noonday office, recited when the day is at its brightest and at the hour in which the Lord Jesus was nailed to the Cross. The Hymn Rector potens, a further portion of Psalm 119, a Chapter, Responsory, and Collect, generally constitute this Office. 57. None is recited in the mid-afternoon. This Office recalls the prayer of the Apostles in the Temple, the gradual conclusion of the day, and the death of the Lord Jesus on the Cross.16 The Hymn Rerum Deus tenax vigor, the conclusion of Psalm 119, a Chapter, Responsory, and Collect, are provided.

15 Cf. Hebrews 13:15. 16 Cf. Acts 3:1.

58. Compline marks the end of the day and looks also to the end of the earthly pilgrimage. This Office, drawn from the English prayer book tradition, is recited in the late evening, before retiring for bed. Together with Prime, it is most suitably prayed daily by the lay faithful.

59. At Compline, after the Psalmody, Chapter, and Responsory, the Hymn Te lucis ante terminum is generally sung. The Antiphon and Canticle Nunc Dimittis is then recited, unless Evening Prayer has also been said, in which case these are omitted. Then follows the Apostles’ Creed. The Office concludes with an examination of conscience, a penitential act, and Collect. 60. After Compline the appropriate Anthem of the Blessed Virgin Mary is said, together with its Versicle and Response, and Collect. Where the recitation of Compline takes place in common, during this Anthem a cleric may sprinkle those present with holy water. After the Collect, the Officiant says, May the divine assistance remain with us always. And all reply, Amen. 61. At the Lesser Hours, the given Office Hymn, Versicle and Response, Chapter, and Responsory, may be substituted by texts appointed for the same Office elsewhere in the Roman Rite.

INDICATIONS FOR THE LITURGICAL YEAR

62. The Proclamation of the Nativity of Our Lord Jesus Christ in Divine Worship: The Missal (Appendix 9) may be chanted or recited, most appropriately on 24 December, at Evening Prayer. In this instance it takes place immediately before the Office. It may also be sung, as appointed, at Prime on Christmas Day. 63. The Seven Penitential Psalms are provided in Appendix III (p. 2022) for recitation in common or in private, particularly after Morning Prayer. By tradition they are said especially on the weekdays of Lent, and on Ash Wednesday after the Office of Sext. 64. From after None of Passion Sunday, the Gloria Patri is omitted from the Venite at Morning Prayer, and from the Responsories at the Lesser Hours. The Gloria Patri is omitted entirely in the Office from after Compline of the Wednesday of Holy Week, up to and including

Compline of Holy Saturday. During the Sacred Paschal Triduum, the reading of the Roman Martyrology at Prime is omitted. 65. During the Sacred Paschal Triduum, in place of Morning Prayer, the Office of Tenebrae may be said in English according to the ancient order for the Office.

66. Those who take part in the Mass of the Lord’s Supper on Maundy Thursday, or the Celebration of the Passion and Death of Our Lord on Good Friday, are not bound to the recitation of Evening Prayer on either day. Compline on Holy Saturday is said only by those who are not present at the Solemn Vigil of Easter.

OTHER NORMS AND INDICATIONS

67. For the public celebration of the Office, a cleric may wear choir dress. At Morning and Evening Prayer, if it is to be celebrated in a more solemn form, the Officiant, if he be a cleric, may wear a cope. He may be assisted by other Ministers in appropriate attire. 68. The colour of sacred vestments for the Divine Office is as follows:

a. White is used during Eastertide and Christmastide; also for Feasts of the Lord other than of his Passion; in celebrations of the Blessed Virgin Mary, of the Holy Angels, of Saints who are not Martyrs; on the Solemnities of All Saints and the Nativity of Saint John the Baptist; and on the Feasts of Saint John the Evangelist, of the Chair of Saint Peter, and the Conversion of Saint Paul.

b. Red is used for Palm Sunday, Pentecost Sunday (Whitsunday), during the Octave of Pentecost; on celebrations of the Lord’s Passion; on the Feasts of Apostles and Evangelists; and for the celebration of Martyrs. c. Green is used for the Time after Epiphany until Septuagesima, and in the Time after Trinity. d. Violet or purple is used in Advent, Pre-Lent, and Lent, and on Ember Days, except in the Pentecost Octave. It is also worn at the Office on Maundy Thursday.

e. Black is used at the Office of the Dead, and on the

Commemoration of the Faithful Departed (2 November). f. Rose may be used on Gaudete Sunday (Third Sunday of

Advent) and on Lætare Sunday (Fourth Sunday in Lent). g. On more solemn occasions, sacred vestments may be used that are more festive, that is, more precious, even if not of the colour of the day, so also gold and silver can be substituted for other colours, but not for violet or black.17 69. On days of special thanksgiving in the life of the Church, the Ordinariate, or the Parish, the Te Deum provided in Divine Worship: The Missal (Appendix 11) or Divine Worship: Daily Office (p. 376) may be sung in a solemn manner at Evening Prayer. If so, this takes place after the Third Collect. The Office concludes with the Versicles and Responses, and the Collect appointed for the Solemn Te Deum of Thanksgiving in Divine Worship: The Missal. 70. The use of incense is an expression of reverence and prayer, as is signified in Sacred Scripture.18 Incense may be used by an Officiant who is a cleric, if desired, during the Benedictus and Magnificat at Morning and Evening Prayer respectively, to incense the Cross, Altar, the Ministers, and the People. The Priest or Deacon imposes incense in silence, or while saying in a low voice: Be thou ✠ blessed by him in whose honour thou shalt be burnt. Amen.

71. Aside from Compline, the Marian Anthem appointed for the season may be recited together with its Versicle and Response, and Collect, at the conclusion of any Office. 72. If a Votive Office is recited, it is sufficient that the Collect of the Votive Office alone be said, in place of the first Collect appointed for the day or season at Morning and Evening Prayer.

17 Cf. Divine Worship: The Missal, Rubrical Directory, n. 43. 18 Psalm 141:2; Revelation 8:3.

THE SIGNIFICANCE AND IMPORTANCE OF SINGING

73. “The sung celebration of the Divine Office is the form which best accords with the nature of this prayer. It expresses its solemnity in a fuller way and expresses a deeper union of hearts in performing the praises of God.”19 For this reason the sung form of the Office is strongly recommended, whether in quire or in common with others. When clerics meet together, either in their common life or for some other purpose, it is most fitting that they recite at least some part of the Divine Office.20

74. With the exception of those texts proper to the Officiant, the singing of the Office may be assisted by a choir. The Office may be accompanied by appropriate musical instruments, chiefly the organ.21 Those who offer their skill as musicians in the Church are to be devout and attentive to the liturgical function. It is therefore fitting that they wear some ecclesiastical garb, and in keeping with the Anglican tradition particularly the cassock and surplice. Care is to be taken, as everything related to the music “ought to correspond to the meaning of the mystery being celebrated, the structure of the rite, and the liturgical seasons.”22 75. Whenever the choir sings alone the parts of the Office designated for the People, they do so in the name of the whole Church. In accordance with the Anglican choral tradition, the People participate in this by their prayerful observance of the texts, and by a union of prayer in their hearts. 76. On Sundays and Holy Days, it is especially appropriate that singing should be used at least at Morning and Evening Prayer. Similarly these Offices should be carried out solemnly whenever possible. 77. Of all the parts of the Office, the Versicles and Responses, Psalmody, Canticles, Office Hymns, Responsories, and Collects are, insofar as possible, to be sung. The Lessons at Morning and Evening Prayer are not sung, but the Chapter at the Little Hours may be sung to the appropriate chant.

19 SACRED CONGREGATION OF RITES, Instruction Musicam Sacram, 5 March 1967, n. 37. 20 Cf. GILH, n. 25. 21 SECOND VATICAN ECUMENICAL COUNCIL, Sacrosanctum concilium, n. 120. 22 BENEDICT XVI, Apostolic Exhortation Sacramentum Caritatis, 22 February 2007, n. 42.

78. There is nothing to prevent some part of the Office being sung in a different language, provided the text is taken from an approved liturgical book of the Roman Rite. The use of Latin, and of Gregorian chant, as proper to the Roman liturgy, is to be given pride of place.23 79. According to the season or the nature of the celebration, the Office may be preceded by an Anthem. As appropriate, the entrance of the Officiant and other Ministers before the Office may be accompanied by the organ, or even by an appropriate Hymn.

23 SECOND VATICAN ECUMENICAL COUNCIL, Sacrosanctum concilium, nn. 36, 116.