Hence, the hermeneutic of rupture, I'd say. Of course, plurality of forms has always existed in the Divine Office. But who am I to argue.

They do tell us their thinking for this placement : GILH 42 - "...(the hymn) makes an easy and pleasant opening to the prayer ...". And there is permission to substitute any other 'suitable' hymn (or poem) from those provided.

Related to the idea of "say the black and do the red":

Our cathedral celebrated Advent Veapers this evening. They ended with a Marian antiphon. Is this permitted?

Or should the Marian antiphon only be sung at the end of Compline?

(Our cathedral does not have a public celebration of Compline.)

Thanks!

That’s what I thought, but I hoped someone knew of an obscure ruling, etc. allowing it. Ah well. At the beginning then.

@Bri There's nothing to prohibit the Marian antiphon after Vespers. No one would argue with singing a Salve Regina at the end of Mass, so neither should there be a problem with singing it after Vespers. It is after the dismissal, so it is no longer within the liturgy

As Chris pointed out, it is prescribed after Compline. I wonder if this is the only time any rubrics are given for what follows immediately after a dismissal...

if Vespers is over, you can do whatever you want. Singing a Marian antiphon is an apt option. Technically, it isn't part of Vespers, just like a recessional hymn is no part of Mass.

When the Ordo of Paul VI came into existence, it was meant to be flexible, not rigid -- see Pope Francis' constant reminders about this.

It's true that the reformed liturgy provides for making pastoral choices, but these are always governed by rubrics, which are prescriptive of nature. If something isn't given as an option, it's not an option.

I wonder if this is the only time any rubrics are given for what follows immediately after a dismissal...

That’s an interesting question. While Compline doesn’t end with a dismissal, but with a blessing, this might indeed be the only rubric that prescribes what comes next, other than the withdrawal of the priest (cf. Order of Mass 145-146).

1. Do the rubrics and the general instruction of the liturgy of the hours have the force of law? (In the earlier modern time, since the beginning of the 17th, it seems that rubrics were understood as laws: but the modern style (descriptive, interpretive, often rather imprecise) is different enough from the older tradition that this question seems to arise.)

2. If they are laws, whom do they bind? For the Mass and sacraments, clearly they bind the priest celebrant, but if laymen recite the Office are they bound to follow the rubrics with precision in conscience? I doubt it.

3. Is there a law requiring common prayer in a parish church to be according to a prescribed form? I've certainly been to prayer-based gatherings (viz. in the Novus Ordo rite Catholic church) which were not in the books: for example “reconciliation services” that are common at this time of year.

I think, therefore, that an occasional (seasonal) evening prayer service could be called "vespers" and still have the hymn after the Psalms, if no one attending minds. (If the service is also meant as the priest’s Breviary obligation, that's another matter, I suppose.)

Andrew_Malton
re your question 2 - no there is nothing binding on the laity, just encouragement to use the texts. It is in any case difficult to construct rubrics covering everything from a deacon reading the Office on a plane journey, to Solemn Choral Vespers in a Cathedral, great latitude is inevitable. Laity may choose to take on the obligation, for example by joining one of the Third Orders, or by monastic profession.
Reconciliation services should follow rite 2 of the official Rite of Penance, but that only lays out the shape of the service with suggestions, except that the Lord's Prayer is prescribed, and of course the form of absolution for those who choose to confess.