Indeed, it really seems that these two preliminary psalms (Ps. This was to enable the monks who were coming to the vigil to arrive in time for the beginning of the Office. The Invitatorium was purposely said slowly, like the preceding psalm: “Domine quid multiplicati sunt”. Benedict, which shows clearly that the use of this psalm was closely connected with the monastic Office. This same canon, in speaking of the manner of reciting the Invitatorium, employs the very words of the Rule of St. The Council of Aachen (816) mentions the invitatory psalm “Venite” and forbids its use in the Office of the Dead. If we find it in the Office of the Dead, it is because it was introduced at a later period. The most ancient Roman Liturgy we know of did not contain an Invitatorium for it is omitted in the primitive liturgy, which is represented in our days by that of the last three days of Holy Week. The Mozarabic Liturgy makes use of an expressive word: sonus, as if to signify the bell that calls to the church. Benedict calls this psalm the Invitatorium, while the Rule of the Master (Magister Anonymus, a Frankish author of the seventh century) calls it the Responsorium hortationis. These antiphons are repeated twice before the psalm and once after the “Gloria Patri”. It is never omitted, but the antiphons that follow each verse are changed according to whether it is a ferial or a saint’s Office that is being recited. In the Benedictine Office the “Venite exultemus Domino” is recited daily at the beginning of the nocturns in the night Office and is called the Invitatorium. Porphyrius of Gaza we read that this saint, wishing the people to join in prayer, caused the “Venite exultemus Domino” to be sung, and the people replied “ Alleluia” after each verse. The psalm “Venite” has been used for this purpose from the earliest times. Invitatorium.-The Invitatorium, as the word implies, is the invitation addressed to the faithful to come and take part in the Divine Office.
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