,,the ,,divine ,,office ,a ,,study ,,of ,,the ,,roman ,,breviary ,,by ,,rev4 ,e4,j4 ,,quigley #aibj ,,preface ,in the studies preliminary to ordination1 the greatest time and attention must be given to the study of ,dogmatic and ,moral ,theology4 ,certain subjects1 such as liturgy1 are always in danger of being shortened or of occupying a very small space in a college course4 ,after ordination1 priests find that these subjects are things of daily and hourly interest and importance4 ,who is it that does not know that the study of the ,mass and the ,missal1 of the ,breviary1 its history and its contents are studies useful in his daily offering of sacrifice and praise8 ,i hope that this book may serve as an introductory manual to the study of the ,breviary4 ,it may be useful to junior students in colleges1 in giving them some knowledge of the ,church's ,hours1 which they assist at in their college choirs4 ,it may assist them to know and love the official prayers of the ,church1 and may help to form devout habits of recitation1 so that1 when the obligation of the daily office is imposed on them1 they may recite it digne1 attente et devote4 ,the texts and intentions may be an aid to them1 and to students in ,holy ,orders1 in the great and glorious work of pious prayer4 ,perhaps1 this book may be a help to priests4 ,it is an attempt to bring into one handy volume many matters found in several volumes of history1 liturgy1 theology1 and ascetic literature4 ,much of it they have met before1 but some of it may be new and may enable some to pray more fervently and to aid them in the difficult work of saying each ,hour and each part of an ,hour with attention and devotion4 ,some of the pages may be to them instructive1 and may give them new ideas on such points as the structure of the ,hours1 the ,collects1 the ,te ,deum1 the ,anthems of the ,blessed ,virgin1 etc4 ,no book is faultless4 ,of this one1 ,i can say with the ,psalmist1 ,i studied that ,i might know this thing1 it is a labour in my sight 7,psalm #gb74 ,and ,i can say it with ,st4 ,columban1 ,totum1 dicere volui in breve1 totem non potui4 ,in the book ,i quote ,cardinal ,bona4 ,in his wonderful ,rerum ,liturgicarum 7,,ii41 xx41 #f7 he wrote what ,i add as a finish1 to this preface3-- ,saepe enim volenti et conanti vel ingenii vires vel rerum antiquarum notitia vel alia subsidia defuerunt2 nec fieri potuit quin per loca salebrosa in tenebris ambulans interdum offenderim1 ,cum aliquid incautius et neglentius a me scriptum offenderit1 ignoscat primum lector1 deinde amica manu corrigat et emendat et quae omisi suppleat4 ,e4,j4,q4 ,,rockcorry1 ,,co4 ,,monaghan4 ,,contents ,,part ,i4 ,,general ,,questions4 ,i4 ,idea of the ,breviary ,,ii4 ,short ,history of ,divine praise in general1 of the ,breviary in particular ,,iii4 ,the excellence of the ,roman ,breviary in itself and in comparison with others ,respect due to the sacred volume ,,iv4 #a4 ,the contents of the ,breviary #b4 ,the ecclesiastical year and its parts2 the calendar #c4 ,general ,rubrics of the ,breviary ,title ,i4 ,the double office ,,ii4 ,the office of a semi-double ,,iii4 ,the office of a simple ,,iv4 ,the office of ,sunday ,v4 ,the ferial office ,,vi4 ,the office of vigils ,,vii4 ,octaves ,,viii4 ,office of the ,blessed ,virgin for ,saturdays ,,ix4 ,commemorations ,x4 ,the ,translation of ,feasts ,,xi4 ,concurrence of office ,,xii4 ,the arrangement of the office ,,xiii4 ,matins ,,xiv4 ,lauds ,,xv4 ,prime ,,xvi4 ,terce1 ,sext1 ,none ,,xvii4 ,vespers ,,xviii4 ,compline ,,xix4 ,the ,invitatory ,,xx4 ,hymns ,,xxi4 ,antiphons ,,xxii4 ,psalms ,,xxiii4 ,canticles ,,xxiv4 ,versicle and responds ,,xxv4 ,absolutions and ,benedictions ,,xxvi4 ,the ,lessons ,,xxvii4 ,the responses after the lessons ,,xxviii4 ,the short responses after the hours ,,xxix4 ,capitulum ,,xxx4 ,oratio1 collects ,,xxxi4 ,the ,hymn ,te ,deum ,,xxxii4 ,pater ,noster and ,ave ,,xxxiii4 ,the ,apostles' ,creed and the ,athanasian ,creed ,,xxxiv4 ,the ,preces ,,xxxv4 ,the suffrages of the saints ,,xxxvi4 ,the antiphons of the ,blessed ,virgin ,,xxxvii4 ,the little office of the ,blessed ,virgin ,,part ,,ii4 ,,rules ,,from ,,moral ,,and ,,ascetic ,,theology ,,for ,,the ,,recitation ,,of ,,the ,,breviary4 ,who are bound to say the office8 ,must every holder of a benefice read the office8 ,what sin is committed by the omission of a notable part8 ,what sins are committed by the omission of the whole office8 ,what must a person do who has a doubt about omissions8 ,does a person1 who recites by mistake1 an office other than that prescribed fulfil his obligation8 ,what causes justify an inversion of the hours8 ,is it a sin to say ,matins of following day before finishing ,compline of the current day8 ,what is the time fixed for recitation of the ,office8 ,when may a priest begin the recitation of ,matins and ,lauds for the following day8 ,what is true time as regards recitation of the office8 ,are priests bound to recite ,matins and ,lauds before ,mass8 ,at what time should the little hours be said8 ,where should the office be recited8 ,what kind of verbal pronunciation should be attended to8 ,may the recitation be interrupted8 ,may ,matins be separated from ,lauds without cause8 ,is intention required in reading the hours8 ,is attention required8 external8 internal8 superficial attention1 literal attention8 ,opinions of theologians on necessary attention4 ,distractions1 voluntary and involuntary4 ,does a person reciting the hours sin1 if he have distractions8 ,causes excusing from reading the hours4 ,scruples and the direction of the scrupulous4 ,,art4 ,i4 ,,rules ,,fob ,,pious ,,recitation ,,of ,,hours4 #a4 ,the words read4 #b4 ,to whom we speak4 #c4 ,we pray in the name of the church4 #d4 ,our associates on earth4 #e4 ,the purpose of our prayer4 #f4 ,it gives glory to ,god and draws down his blessings4 #g4 ,it brings help to those who recite it fervently4 ,,art4 ,,ii4 ,,the ,,means ,,to ,,adopt ,,of ,,pious ,,recitation4 ,a4 ,before ,recitation4 #a4 ,purify conscience4 #b4 ,mortification of passions4 #c4 ,guarding the senses4 #d4 ,knowledge of the work that is to be done4 ,b4 ,,the ,,immediate ,,preparation ,,for ,,the ,,recitation4 #a4 ,reading the ,ordo ,recitandi officium4 #b4 ,to recollect ourselves4 #c4 ,to invoke ,god's aid4 #d4 ,to unite ourselves with ,christ4 #e4 7a7 ,christ our model in prayer4 7b7 ,our prayers to be offered through him4 7c7 ,church wishes this and practices it ever4 7d7 ,lives of saints show how they united with ,christ in prayer4 7e7 ,remembrance of the sublime work we engage in4 7f7 ,to propose general1 special and particular intentions4 ,,art4 ,,iii4 ,,aids ,,during ,,the ,,recitation ,,of ,,the ,,hours4 7a7 ,suitable place4 7b7 ,respectful and devout attitude4 7c7 ,slow1 deliberate pronunciation4 7d7 ,distractions4 7e7 ,to apply the mind to what is read4 7f7 ,to read without critical judgments4 7g7 ,to think of ,christ's ,passion4 7h7 ,to think of the presence of ,god and of our ,angel ,guardian4 ,,art4 ,,iv4 ,,after ,,saying ,,the ,,office4 #a4 ,thanks to ,god4 #b4 ,ask his pardon for faults4 #c4 ,say the ,sacro-sanctae4 #d4 ,the ,sacro-sanctae4 ,,part ,,iii ,,the ,,canonical ,,hours4 ,,chapter ,i4--,,matins 7,,title ,,xiii74 ,parts ,pater ,noster and ,ave 7,title ,,xxxii7 ,credo 7,title ,,xxxiii7 ,domine labia mea--,deus in ,invitatory 7,title ,,xix7 ,hymns 7,title ,,xx7 ,antiphons 7,title ,,xxi7 ,psalms 7,title ,,xxii7 ,canticles ,replies of ,biblical ,commission on ,psalms ,versicles and responds 7,title ,,xxiv7 ,absolutions and blessings 7,title ,,xxv7 ,lessons 7,title ,,xxiv7 ,responses 7,title ,,xxiv7 ,rubrics and ,symbolism ,te ,deum 7,title ,,xxxi7 ,texts and ,intentions ,,chapter ,,ii4--,,lauds ,,and ,,prime ,,titles 7,,xiv ,,and ,,xv74 ,lauds4 ,etymology1 ,definition1 ,symbolism1 ,origin1 ,antiquity4 ,reasons for ,hour1 ,structure1 ,rubrics ,antiphons1 ,capitulum 7,title ,,xxx7 ,benedictus ,oratio1 ,collect 7,title ,,xxx7 ,rubrics and explanation of ,rubrics ,texts and ,intentions ,prime4 ,etymology1 ,origin1 ,contents1 ,structure ,athanasian ,creed 7,title ,,xxxiii7 ,reasons for the ,morning ,hour and ,rubrics ,preces 7,title ,,xxxiv71 ,confiteor ,structure and ,short ,lesson ,texts and ,intentions ,,chapter ,,iii4--,,terce1 ,,sext1 ,,none 7,,title ,,xvi74 ,terce4 ,etymology1 ,structure1 ,antiquity4 ,reasons for ,hour ,texts and intentions ,sext4 ,etymology1 structure1 antiquity ,reasons for ,hour ,texts and intentions ,none4 ,etymology1 structure1 antiquity ,reasons for ,hour ,texts and intentions ,,chapter ,,iv4--,,vespers ,,and ,,compline ,,page 7,,title ,,xvii-,,xviii74 ,vespers4 ,etymology1 structure1 antiquity4 ,reasons for ,hour ,texts and intentions ,compline4 ,etymology1 structure1 antiquity ,reasons for ,hour ,suffrages of the ,saints 7,title ,,vii7 ,anthems of ,blessed ,virgin ,texts and intentions ,the ,little ,office of the ,blessed ,virgin 7,title ,,xxvii7 ,,part ,,iv4 ,,heortology4 ,,chapter ,i4--,a4 ,,proper ,,of ,,the ,,time4 ,advent ,christmas ,st4 ,stephen2 ,st4 ,john2 ,circumcision2 ,epiphany2 ,septuagesima2 ,lent2 ,easter and ,paschal ,times2 ,ascension2 ,whit ,sunday2 ,trinity ,sunday ,b4 ,,proper ,,of ,,the ,,saints4 ,december2 ,january2 ,february2 ,march2 ,may2 ,june2 ,july2 ,august2 ,october2 ,november ,,rogation ,,days ,,and ,,litanies ,,note ,a4 ,breviary ,hymns4 ,,note ,b4 ,particular ,examen4 ,,note ,c4 ,bibliography4 ,,part ,i4 ,,general ,,questions4 ,,the ,,divine ,,office ,,chapter ,i4 ,,idea ,,of ,,the ,,breviary4 ,etymology4--,the word1 ,breviary1 comes from an old ,latin word1 ,breviarium1 an abridgment1 a compendium4 ,the name was given to the ,divine ,office1 because it is an abridgment or abstract made from holy scripture1 the writings of the ,fathers1 the lives of the ,saints4 ,the word had various meanings assigned to it by early ,christian writers1 but the title1 ,breviary1 as it is employed to-day--that is1 a book containing the entire canonical office--appears to date from the eleventh century4 ,probably it was first used in this sense to denote the abridgment made by ,pope ,saint ,gregory ,,vii4 7#ajac-ajhe71 about the year #ajhj4 ,definition4--,the ,breviary may be defined as the collection of vocal prayers established by the ,church1 which must be recited daily by persons deputed for that purpose4 ,explanation of the ,definition4--,prayers1 this word includes not only the prayers properly so called1 but also1 the whole matter of the divine office4 ,vocal1 the ,church orders the vocal recitation1 the pronunciation of each word4 ,established by the ,church1 to distinguish the official prayers of obligation from those which the faithful may choose according to their taste4 ,which must be recited1 for the recitation is strictly obligatory4 ,daily1 the ,church has fixed these prayers for every day of the year1 and even for certain hours of the day4 ,by persons deputed for that purpose1 therefore1 persons in holy orders recite these prayers not in their own name1 but as representatives of the universal ,church4 ,different ,names for the ,breviary4--,this book which is1 with us1 commonly called the ,breviary1 has borne and still bears different names1 amongst both ,latins and ,greeks4 ,amongst the ,latins1 the recitation of the ,breviary was called the ,office 7officium71 that is1 the duty1 the function1 the office2 because it is1 par excellence1 the duty1 function and office of persons consecrated to ,god4 ,this is the oldest and most universal name for the ,breviary and its recitation4 ,it was called1 too1 the ,divine ,office 7officium divinum71 because it has ,god for its principal object and is recited by persons consecrated to ,god4 ,it is called the ecclesiastical office 7officium ecclesiasticum71 because it was instituted by the ,church4 ,other names were1 ,opus ,dei2 ,agenda2 ,pensum servitutis2 ,horae2 ,horae ,canonicae4 ,which books were employed in olden times in reciting the ,office8 ,before the eleventh century the prayers of the ,divine ,office were not all contained in one book1 as they are now in the ,breviary1 which is an abridgment or compendium of several books4 ,the recitation of the ,office required the ,psaltery1 the ,lectionary1 the ,book of ,homilies1 the ,legendary1 the ,antiphonarium1 the ,hymnal1 the ,book of ,collects1 the ,martyrology1 the ,rubrics4 ,the ,psaltery contained the psalms2 the ,lectionary 7thirteenth century7 contained the lessons of the first and second nocturn2 the ,book of ,homilies1 the homilies of the ,fathers2 the ,legendary 7before the thirteenth century71 the lives of the saints read on their feast days4 ,the ,hymnal contained hymns2 the ,book of ,collects1 prayers1 collects and chapters2 the ,martyrology contained the names with brief lives of the martyrs2 the ,rubrics1 the rules to be followed in the recitation of the ,office4 ,to-day1 we have traces of this ancient custom in our different choir books1 the ,psalter1 the ,gradual1 the ,antiphonarium4 ,there were not standard editions of these old books1 and great diversities of use and text were in existence4 ,divisions of the ,divine ,office4--,how is the daily ,office divided8 ,the ,office is divided into the night ,office and the day ,office4 ,the night ,office is so called because it was originally recited at night4 ,it embraces three nocturns and ,lauds4 ,the day ,office embraces ,prime1 ,terce1 ,sext1 ,none1 ,vespers1 and ,compline4 ,parts or ,hours of the ,office4--,how many parts or hours go to make up the ,office8 ,rome counts seven1 and seven only2 and this is the number commonly counted by liturgists and theologians4 ,they reckon ,matins and ,lauds as one hour4 ,the old writers on liturgy ask the question3 ,why has the ,church reckoned seven hours only8 ,their replies are summarised well by ,newman3 ,in subsequent times the hours of prayer were gradually developed from the three or 7with midnight7 the four seasons above enumerated to seven1 viz43--by the addition of ,prime 7the first hour71 ,vespers 7the evening71 and ,compline 7bedtime7 according to the words of the ,psalm--',seven times a day do ,i praise thee1 because of thy righteous judgments4' ,other pious and instructive reasons existed1 or have since been perceived1 for this number4 ,it was a memorial of the seven days of creation2 it was an honour done to the seven petitions given us by our ,lord in ,his prayer2 it was a mode of pleading for the influence of that ,spirit1 who is revealed to us as sevenfold2 on the other hand1 it was a preservative against those seven evil spirits which are apt to return to the exorcised soul1 more wicked than he who has been driven out of it2 and it was a fit remedy of those successive falls which1 scripture says1 happen to the 'just man' daily4 7,tracts for the ,times1 ,no4 #ge4 ,on the ,roman ,breviary47 ,matutina ligat ,christum qui crimina purgat1 ,prima replet sputis4 ,causam dat ,tertia mortis4 ,sexta cruci nectit4 ,latus ejus ,nona bipertit4 ,vespera deponit4 ,tumulo completa reponit4 ,haec sunt septenis propter quae psallimus horas4 ,at ,matins bound2 at ,prime reviled2 ,condemned to death at ,tierce2 ,nailed to the ,cross at ,sext2 at ,none ,his blessed ,side they pierce4 ,they take him down at ,vesper-tide2 ,in grave at ,compline lay1 ,who thenceforth bids ,his ,church observe ,the sevenfold hours alway4 7,gloss4 ,cap4 ,i4 ,de ,missa7 ,thus1 this old author connects the seven hours with the scenes of the ,passion4 ,another author finds in the hours a reminder and a warning that we should devote every stage of our lives to ,god4 ,for the seven canonical hours1 he writes1 bear a striking resemblance to the seven ages of man4 ,matins1 the night office1 typifies the pre-natal stage of life4 ,lauds1 the office of dawn1 seems to resemble the beginnings of childhood4 ,prime recalls to him youth4 ,terce1 recited when the sun is high in the heavens shedding brilliant light1 symbolises early manhood with its strength and glory4 ,sext typifies mature age4 ,none1 recited when the sun is declining1 suggests man in his middle age4 ,vespers reminds all of decrepit age gliding gently down to the grave4 ,compline1 night prayer said before sleep1 should remind us of the great night1 death4 ,,chapter ,,ii4 ,,short ,,history ,,of ,,divine ,,praise ,,in ,,general ,,and ,,of ,,the ,,breviary ,,in ,,particular4 ,from all eternity the ,godhead was praised with ineffable praise by the ,trinity--the three divine ,persons4 ,the angels from the first moment of the creation sang ,god's praises4 ,sanctus1 sanctus1 sanctus1 ,dominus ,deus1 ,sabaoth4 ,plena est omnis terra gloria ejus 7,isaias vi4 #c74 ,cardinal ,bona writes that ,adam and ,eve blessed and praised ,god1 their ,creator4 ,for ,god created the first human beings1 and created in them the knowledge of the ,spirit of ,god that they might praise the name which ,he has sanctified and glory in ,his wondrous acts 7,ecclesiasticus xvii4 #f-h71 ,every page of the ,old ,testament tells how the chosen race worshipped ,god4 ,we read of the sacrifices of ,cain1 ,abel1 ,enoch1 ,noe2 of the familiar intercourse which the great patriarchs1 ,abraham1 ,isaac1 ,jacob had with ,god4 ,recorded1 too1 are the solemn songs and prayers of ,moses thanking ,god for ,his guidance in the freedom from the slavery of ,egypt 7,exodus xv474 ,david1 under ,god's inspiration1 composed those noble songs of praise1 the ,psalms1 and organised choirs for their rendering4 ,he sings ,evening and morning and at noon ,i will speak and declare and ,he shall hear my voice 7,psalm #ed1 v4 #ah72 ,i rose at midnight to give praise to ,thee 7,psalm #aah1 v4 #afb72 ,seven times a day ,i have given praise to ,thee 7,psalm #aah1 v4 #afd74 ,the ,prophet ,daniel1 a captive in ,babylon1 prayed thrice daily1 his face turned to ,jerusalem4 ,the ,israelites1 captives in ,babylon with ,nehemias1 rose up and read in the book of the ,law of the ,lord their ,god1 four times in the day1 and four times they confessed and adored the ,lord their ,god 7,,ii4 ,esdras ix4 #c74 ,hence1 the ,jewish day1 made up as it was with sacrifices1 libations1 oblations1 purifications1 and public and private prayer1 was a day of prayer4 ,in these public meetings they sang ,god's praises1 sang of ,his glory and of ,his mercy4 ,sometimes they spoke with loving familiarity1 sometimes they prayed on bended knee1 sometimes they stood and pleaded with outstretched hands1 pouring out the prayers inspired by ,god ,himself4 ,in the ,new ,law our ,saviour is the model of prayer1 the true adorer of ,his ,father4 ,he alone can worthily adore and praise because ,he alone has the necessary perfection4 ,night and day ,he set example to ,his followers4 ,he warned them to watch and pray2 ,he taught them how to pray2 ,he gave them a form of prayer2 ,he prayed in life and at death4 ,his apostles1 trained in the practices of the synagogue1 were perfected by the example and the exhortations of ,christ4 ,this teaching and example are shown in effect when the assembled apostles were at the third hour of the day praying 7,acts ii4 #ae72 when about the sixth hour ,peter went to pray 7,acts x4 #i74 ,in the ,acts of ,apostles we see how ,peter and ,john went at the ninth hour to the temple to pray4 ,st4 ,paul in prison sang ,god's praises at midnight1 and he insists on his converts singing in their assembly psalms and hymns 7,ephes4 v4 #ai2 ,col4 ,iii4 #af2 ,i4 ,cor4 xiv4 #bf74 ,what form did the public prayers1 which we may call the divine office1 take in the time of the ,apostles8 ,it is impossible to say4 ,but it is certain #aj that there were public prayers1 #bj that they were offered up daily in certain determined places and at fixed hours1 #cj that these public prayers consisted principally of the ,psalms1 hymns1 canticles1 extracts from ,sacred ,scripture1 the ,lord's ,prayer1 and probably the ,creed1 #dj that these public prayers varied in duration according to the will of the bishop or master who presided4 ,the weekly commemoration of ,christ's resurrection1 the yearly recurrence of the memory of the great facts of ,christ's life1 the daily sanctification of the hours of the day1 each led the ,christian to draw upon the hours of the ,psalter1 and when1 gradually1 fixed hours for daily prayer passed beyond the home circle and with groups of ascetics entered the public churches1 it was from the ,psalter that the songs of praise were drawn1 and from the ,psalms were added a series of canticles1 taken from the books of the ,old and the ,new ,testaments1 and thus1 long ages before any stereotyped arrangement of the ,psalms existed1 assigning particular ,psalms to particular days or hours1 the ,psalms were feeding the piety of the faithful and teaching men to pray 7,the ,new ,psalter--,burton and ,myers74 ,in this matter of public prayer1 it is hard for us to realise the bookless condition of the early ,christians and their difficulties4 ,it was twenty-five years after the ,ascension before the first books of the ,new ,testament were written1 and many years must have elapsed before their wide diffusion2 hence1 in their bookless and guideless condition the early ,christians were advised to use the ,psalms in their new devotional life 7,ephes4 v4 #ai2 ,col4 iii4 #af2 ,st4 ,james1 v4 #ac74 ,the first clear evidence of a division of the ,psalter for use in the ,western ,church is found in the work of ,st4 ,benedict 7#dhj-edc74 ,he had spent his youth near ,rome1 and keeping his eye on the ,roman usage he assigned the ,psalms to the various canonical hours and to different days of the week4 ,the antiphons he drew from existing sources1 and of course the canonical hours were already in existence4 ,in his arrangement1 the whole ,psalter was read weekly1 and the whole ,bible1 with suitable patristic selections1 was read every year4 ,he also arranged the ,sunday1 ,festal and ,ferial offices4 ,for the recitation of the offices of a saint's day1 ,st4 ,benedict arranged that the ,matins shall have the same form as a ,sunday office--i4e41 three nocturns1 twelve lessons and responsories1 but the psalms1 antiphons and lessons are proper to each saint4 ,this arrangement interrupted the weekly recitation of the whole psalter1 and caused great difficulty in later times2 for when the feasts increased in number the ferial psalter fell almost into complete disuse4 ,st4 ,benedict's arrangement of the psalms and his other liturgical regulations spread rapidly1 but the ,roman secular office never adopted his arrangement of the psalms1 nor his inclusion of hymns1 until about the year #aade4 ,in some details each office shows its independent history4 ,it is a matter of dispute among liturgists whether ,prime and ,compline were added to the ,roman secular office through the influence of the ,benedictines 7,baudot1 ,the ,roman ,breviary1 pp4 #ai-bf74 ,the period following the death of ,st4 ,benedict in #edc is a period of which little is known4 ,we repeat with ,dom ,baumer 7vol4 i41 pp4 #bii-cjj7 that the fifth century1 at ,rome as elsewhere1 was a period of great liturgical activity1 while the seventh and eighth centuries were1 viewed from this point of view1 a period of decline 7,baudot1 op4 cit41 p4 #ec74 ,the labours of ,st4 ,benedict probably were continued and perfected by ,st4 ,gregory the ,great 7#eij-fjd74 ,his labours are summed up by ,dom ,baumer 7,histoire du ,breviare1 vol4 i41 pp4 #bhi1 #cja-cjc73 ,it is he who collected together the prayers and liturgical usages of his predecessors and assigned to each its proper place1 and thus the liturgy owes its present form to him4 ,the liturgical chant also bears his name1 because through his means it reached its highest state of development4 ,the canonical hours and the formulary of the ,mass now in use were also carefully arranged by him4 ,the whole history of the ,western liturgy supports us in maintaining that these books received from the great ,pope or from one of his contemporaries a form which never afterwards underwent any radical or essential alteration4 ,the ,roman office spread quickly through ,europe4 ,the enthusiasm of ,gregory became rooted in the monasteries1 where the monks learned and taught1 with knowledge and with zeal1 his liturgical reforms4 ,two important reforms of monastic practice are interesting as showing further progress in the evolution of the ,roman ,breviary4 ,st4 ,benedict of ,aniane 7#gea-hba71 the friend and adviser of ,louis the ,pious1 became a reformer of ,benedictine rule and practice4 ,his rule aimed at a rigid uniformity1 even in detail4 ,and the ,council of ,aix-la-,chapelle 7#hag7 helped him to establish his reforms4 ,as a result of the saint's exertions the ,penitential ,psalms and ,office of the ,dead were made part of the daily monastic office4 ,the ,abbey of ,cluny1 founded in #iaj1 supplied a further reform tending to guard the office from further accretions4 ,did ,hildebrand1 ,pope ,gregory ,,vii4 7#ajgc-ajhf71 labour for liturgical reform8 ,liturgical writers give very different replies4 ,monsignor ,battifol 7,history of the ,roman ,breviary1 ,english edition1 p4 #aeh7 maintains that ,gregory made no reform1 and that the ,roman office such as we have seen it to be in the times of ,charlemagne held its ground at ,rome itself1 in the customs of the basilicas1 without any sensible modification1 throughout the tenth and eleventh centuries and even down to the close of the twelfth4 ,dom ,gueranger holds that ,gregory abridged the order of prayers and simplified the liturgy for the use of the ,roman curia4 ,it would be difficult at the present time to ascertain accurately the complete form of the office before this revision1 but since then it has remained almost identical with what it was at the end of the eleventh century4 ,dom ,baumer agrees with his ,benedictine brother that ,gregory wrought for liturgical reform4 ,probably ,pope ,gregory ,,vii41 knowing the decadence which was manifest in liturgical exercises in ,rome during the tenth and eleventh centuries1 decided to revise the old ,roman office which1 although it had decayed in ,rome1 flourished in ,germany1 ,france1 and other countries4 ,hence1 in his ,lenten ,synod1 #ajgd1 he promulgated the rules he had already drawn up for the ,regular ,canons of ,rome1 ordering them to return to the old ,roman rite4 ,thus he may be counted as a reformer1 but not as an innovater nor an abridger4 ,but his reform fell on evil days4 ,the great struggle between ,church and ,state about lay investitures had a baneful influence on liturgy1 even in ,rome itself4 ,the times seemed to call for a modernised 7i4e41 a shortened7 office4 ,the modernisers respected the psalter1 the curtailment was in the ,lectionary4 ,the modernising spirit showed itself in the arrangement and bulk of the office books4 ,the ,psalter1 ,antiphonary1 ,responsorial1 ,bible and ,book of ,homilies were gradually codified4 ,even then1 a very large volume was the result4 ,after a time the chant1 which absorbed much space1 was removed from the volume1 but the resulting volume1 noticeably smaller1 was not yet small enough4 ,in time1 only the opening words of the antiphons1 responsories and versicles were printed1 and to the volume thus turned out was given the name ,breviary4 ,the ,curial ,breviary was drawn up in this way to make it suitable for persons engaged in outdoor pursuits and journeys4 ,it gradually displaced the choir office in ,rome1 and ,rome's example was universally followed4 ,this ,curial ,breviary was adopted by the ,franciscans in their active lives4 ,they changed the text of the ,psalter only1 ,psalterium ,romanum1 to the more approved text1 the ,psalterium ,gallicanum4 ,the improved ,curial ,breviary was imposed on the churches of ,rome by the ,franciscan ,pope1 ,nicholas ,,iii4 7#abgg-abhj71 and henceforth it is called the ,roman ,breviary4 ,thus we see that the book used daily by priests got its name in the thirteenth century1 although the divine office is almost from ,apostolic times4 ,but liturgy is a progressive study1 a progressive practice capable and worthy of perfecting4 ,and the friars strove for the greater perfection and beauty of the new ,breviary4 ,they added variety to the unity already achieved and yet did not reach liturgical perfection nor liturgical beauty4 ,they loaded the ,breviary by introducing saints' days with nine lessons1 thus avoiding offices of three lessons4 ,and by keeping octave days and days within the octave as feasts of nine lessons1 they almost entirely destroyed the weekly recitation of the psalter2 and a large portion of the ,breviary ceased to be used at all4 ,the ,franciscan book became very popular owing to its handy form4 ,indeed its use was almost universal in the ,western ,church4 ,but the multiplication of saints' offices1 universal and local1 no fixed standard to guide the recital1 and the wars of liturgists1 made chaos and turmoil4 ,liturgical reform became an urgent need4 ,everyone reciting the canonical hours longed for a great and drastic change4 ,the ,humanists1 ,cardinal ,bembo 7#adgj-aedi71 ,ferreri1 ,bessarion1 and ,pope ,leo ,x4 7#aeac-aeba7 considered the big faults of the ,breviary to lie in its barbarous ,latinity4 ,they wished the ,lessons to be written ,in ,ciceronian style and the hymns to be modelled on the ,odes of ,horace4 ,ferreri's attempt at reforming the ,breviary dealt with the hymns1 some of which he re-wrote in very noble language1 but he was so steeped in pagan mythology that he even introduced heathen expressions and allusions1 ,his work was a failure4 ,the traditional school represented by ,raoul of ,tongres1 ,burchard1 ,caraffa1 and ,john ,de ,arze loved the past with so great a love that they refused to countenance any notable reforms1 ,a third school1 the moderate school1 was represented by ,cardinal ,pole1 ,contarini1 ,sadolet and ,quignonez1 a ,spanish cardinal who had been ,general of the ,franciscans4 ,the work of reform of the ,breviary was undertaken by ,cardinal ,quignonez 7#adhb-aedj74 ,he was a man of great personal piety and possessed a love for liturgy and an accurate knowledge of its history1 its essentials1 and its acquired defects4 ,after seven years' labour at the matter and form of the ,breviary1 his work1 ,quignonez's ,breviary 7,brevarium ,romanum a ,francisco ,cardinali ,quignonio7 appeared in #aece4 ,it was for private use only1 and was not intended as a choir manual4 ,yet so popular was his work that1 in #aecf1 six editions had appeared1 and in thirty-three years 7until its suppression by ,st4 ,pius ,v17 it went through no less than a hundred editions4 ,its immense success shows how much the need of ,breviary change and reform was felt by the clergy4 ,the book1 too1 had an important influence on shaping the ,breviary produced by ,pius ,v4 7#aeff-aegb74 ,quignonez's book was reproduced with the variations of the four earliest editions1 by the ,cambridge ,university ,press in #ahhh4 ,it is an interesting study in itself and in comparison with later breviaries4 ,but it was felt by scholars that ,quignonez's reforms were too drastic4 ,tradition was ignored4 ,the labour for brevity1 simplicity and uniformity led to the removal from this ,breviary of antiphons1 responses1 little chapters and versicles1 and to the reduction of lessons at matins to three1 and the number of psalms in each hour was usually only three4 ,his work had as a set principle the grand old liturgical idea of the weekly recitation of the whole psalter4 ,the quick and almost universal demand for ,quignonez's ,breviary indicated the need of a reform and the outline of such a reform4 ,the ,pope1 who commissioned ,quignonez to take up breviary reform1 requested the ,theatines to take up similar work4 ,the ,council of ,trent 7#aede-aefc7 took up the work of reform4 ,but the ,council rose before the work had made headway1 and the matter of reform was finally effected by ,st4 ,pius ,v4 7#aeff-aegb71 by his ,constitution1 ,quod a nobis 7#aefh74 ,the ,reformed ,breviary of #aefh is1 in outline1 the ,breviary in our hands to-day4 ,the great idea in the reform was to restore the weekly recitation of the whole psalter4 ,theoretically1 the ,breviary made such provision1 but practically the great number of saints' offices introduced into the ,breviary made the weekly recitation of the psalter an impossibility4 ,the clergy were constantly reading only a few psalms out of the #aej in the psalter4 ,the rubrics1 too1 were in a confused state4 ,changes were made in the calendar by suppression of feasts1 by restoring to simple feasts the ferial office psalms1 and by reducing the number of double and semi-double feasts4 ,but in the body of the ,breviary the changes were few and slight4 ,the lives of some saints drawn from ,quignonez's work were used1 ,st4 ,gregory's canon of scripture lessons was adopted and the antiphons1 verses1 responses1 collects and prayers were taken from the old ,roman liturgy4 ,the antiphons and responses were given in the older translation of ,st4 ,jerome owing to their suitability for musical settings4 ,and the text of the psalms was the ,psalterium ,gallicanum1 which had been in use in the ,roman ,curial ,breviary1 ,but the ,pian reform was soon to be followed by a reform of the ,breviary text1 in accordance with the ,sixtine ,vulgate1 the ,clementine ,vulgate1 and the ,vatican text4 ,clement ,,viii4 7#aeib-afje7 published his edition of the revised ,breviary in #afjb2 and thirty years afterwards ,urban ,,viii1 7#afbc-afdd7 issued a new and further revised edition1 which is substantially the ,breviary we read to-day4 ,he caused careful correction of errors which had crept in through careless printing2 he printed the psalms and canticles with the ,vulgate punctuation1 and he revised the lessons and made additions4 ,he established uniformity in texts of ,missal and ,breviary4 ,but the greatest change made in this new edition was in the ,breviary hymns1 which were corrected on classical lines by ,urban himself aided by four learned ,jesuits 7see ,note1 ,hymns1 p4 #bei74 ,the result 7of their labours7 has always given rise to very different judgments and for the most part unfavourable4 ,it seemed to be exceedingly rash to regard as barbarous the hymns of men like ,prudentius1 ,sedulius1 ,sidonius1 ,apollinaris1 ,venantius1 ,st4 ,ambrose1 ,st4 ,paulinus of ,aquileia and ,rabanus ,maurus and to desire to remodel them after the pattern of ,horace's ,odes4444 ,it is only fair to give them the credit1 that out of respect for the wishes of ,urban ,,viii4 they treated these compositions with extreme reserve1 and while they made some expressions clearer they maintained the primitive unction in a large number of passages 7,baudot1 ,the ,roman ,breviary1 part iii41 chap4 ii474 ,the commission appointed by ,clement ,,viii4 in his work of revision and reform included ,baronius1 ,bellarmine and ,gavantus4 ,the commission of ,urban ,,viii4 included1 amongst other famous men1 the famous ,irish friar minor1 ,luke ,wadding 7#aehh-afeg74 ,the need of revision1 rearrangement and reform of the ,breviary was in the mind of every ,pope1 and nearly every one of them took some step to perfect the historic book4 ,in the eighteenth century ,benedict ,,xiv4 7#agdj-ageh7 contemplated ,breviary reform in some details1 particularly in improving the composition of some legends and of replacing some homilies of the ,fathers4 ,he entrusted this work to ,father ,danzetta1 ,s4,j41 but when the learned ,jesuit's labour was presented to the ,pope1 so grave and so contrary were the reasons there put forth1 that the ,pope thought it well to abandon the thought of reform4 ,father ,danzetta's notes are marvels of research and learning4 ,they are to be seen in ,ruskovany's ,coelibatus et ,breviarium1 vol4 v4 ,they show to the ignorant and the sceptical1 the dangers and difficulties which all ,breviary reformers have to contend with4 ,pope ,pius ,,vi4 7#agge-agii7 returned to the project of ,breviary reform4 ,dom ,gueranger tells us that the plan of reform was drawn up and presented to the ,congregation of ,rites1 but the actual reform was not entered on4 ,pope ,pius ,,ix4 7#ahdf-ahgh71 at the request of ,monsignor ,sibour1 ,archbishop of ,paris1 appointed a commission to revise the ,breviary1 but their report caused the work to be abandoned4 ,petitions for reform were sent to the ,vatican ,council1 but very little resulted4 ,leo ,,xiii4 7#ahgh-aijc7 enriched the calendar by adding the names of many saints2 he added votive offices1 corrected the ,breviary lessons for the feasts of a number of ,popes1 and1 in #aijb1 he appointed a commission to deal with the hagiography of the ,breviary and with its liturgy2 but his death in the following year ended the work of the commission1 ,the unsatisfactory condition of the rules for the recitation of the ,divine ,office were apparent to everyone4 ,scholars feared to face ,breviary reform1 the difficulties were so innumerable and so immense4 ,however1 with wonderful courage and prudence1 ,pope ,pius ,x4 7#aijc-aiad7 tackled the work4 ,he resolved not to adopt a series of minor changes in the ,breviary1 but to appoint an active commission of reform1 whose first work should be a rearrangement of the psalter which must bring back the recitation of the ,divine ,office to its early ideal--the weekly recitation of the whole psalter4 ,the problem which faced ,pope ,pius ,x4 in #aijf was the very same problem which faced his predecessor ,st1 ,pius ,v4 7#aeff-aegb71 more than three hundred years ago4 ,st4 ,pius tried to solve the problem by a reform of the calendar1 but the solution produced no permanent effect4 ,pius ,x4 and his commission went to the root of the difficulty1 and by a redistribution of the psalms have made the ferial and the festive offices almost equal in length1 and have so arranged matters that the frequent recitation of every psalm1 and the possible and probable recitation of every psalm1 once every week1 is now an accomplished fact2 and the old and much-sought-after ideal--the weekly recitation of the whole ,psalter--is of world-wide practice4 ,on the publication of the new ,psalter1 ,pope ,pius announced that a commission would undertake a complete revision of the ,breviary1 a matter of great importance and one which must demand long years of care and study to accomplish4 ,a member of the committee which re-arranged the ,psalter1 ,monsignor ,piacenza1 tells us that such revision must embrace3-- #a4 ,a reform of the calendar and the drafting of rules for the admission of feasts into the calendar of the universal ,church2 #b4 ,the critical revision and correction of the historic and patristic texts2 #c4 ,the removal of spurious patristic texts2 #d4 ,the remodelling of the rubrics2 #e4 ,the institution of a new form of common office for confessors and for virgins to facilitate the lessening of the number of feasts of saints1 without diminishing the honour due to them 7,burton and ,myers1 op4 cit41 p4 #add74 ,we may sum up1 then1 all that has been said in this long section by stating that from ,apostolic times there was public prayer1 thrice daily4 ,the ,jewish converts1 having the psalms committed to memory needed not1 nor could they have in those bookless days1 a psalter script4 ,in the third century1 morning1 evening1 and night offices are mentioned4 ,compline was in existence in the time of ,st4 ,benedict4 ,from the seventh century onwards1 ecclesiastical writers1 papal decrees and conciliar decrees recognise the eight parts of the office1 which we have seen took shape during the sixth century1 and regard their recitation by priests and monks as enjoined by positive law4 ,during this period1 or at least at its commencement1 ,lauds and ,vespers alone had a clearly defined structure and followed a definite arrangement4 ,as far as we can see1 ,st4 ,gregory arranged the little hours for ,sunday only1 and their arrangement for week days was left to the care of the bishops and metropolitans1 or even of abbots4 ,this was also the case1 in many instances1 with regard to ,matins1 for the number of psalms to be recited thereat was not definitely fixed4 ,as regards the little hours--,prime1 ,terce1 ,sext1 ,none and ,compline--the freedom of the competent ecclesiastical authorities was as yet unconfined by canonical restrictions4 ,chrodegang 7#gff7 was first to follow the usages of the ,benedictines of the ,roman ,basilica1 in prescribing for secular clergy the celebration at ,prime of the officium ,capituli 7i4e41 the reunion in the chapter for reading the rule or1 on certain days1 the writings and homilies of the ,fathers74 ,the rest of the chapter--i4e41 all that follows the confiteor in ,prime as a preparation for the work of the day1 seems to have been composed in the ninth century4444 ,under ,charlemagne and his successors variations in the canonical hours completely disappeared 7,baudot1 op4 cit41 pp4 #fc-fe74 ,on this foundation was built up the ,office1 to which additions were made1 and of which reforms were effected1 up to our own time4 ,for us1 traditional liturgy is represented by the ,roman ,breviary of ,urban ,,viii41 a book which constitutes for us a ,vulgate of the ,roman ,office4444 ,the thing which renders this ,vulgate of #afcb precious to us is that1 thanks to the wisdom of ,paul ,,iv41 ,pius ,v41 and ,clement ,,viii41 the differences between it and the ,breviary of the ,roman ,curia of the thirteenth century are mere differences of detail3 the substantial identity of the two is beyond dispute4 ,the ,breviary of ,urban ,,viii4 is the lineal descendant of the ,breviary of ,innocent ,,iii4 ,and the latter in its turn is the legitimate descendant of the ,roman canonical ,office1 as it was celebrated in the basilica of ,st4 ,peter at the end of the eighth century1 such as it had gradually come to be in the course of the seventh and eighth centuries1 a genuinely ,roman combination of various elements1 some of them ,roman and some not1 but of which some1 at all events1 go back to the very beginnings of the ,catholic religion 7,battifol1 op4 cit41 p4 #cec74 ,,chapter ,,iii4 ,,excellence ,,of ,,the ,,roman ,,breviary--,,the ,,esteem ,,which ,,we ,,should ,,have ,,for ,,the ,,book ,,itself4 ,the ,roman ,breviary is excellent1 firstly1 in itself2 and1 secondly1 in comparison with all other breviaries4 ,it is excellent in itself1 in its antiquity1 for in substance it goes back to the first ages of ,christianity4 ,it is excellent1 in its author1 for it has been constructed and imposed as an obligation by the supreme pontiffs1 the vicars of ,jesus ,christ1 the supreme pastors of the whole ,church4 ,it is excellent1 in its perpetuity1 for it has come down to us through all the ages without fundamental change4 ,it is excellent in its universality1 in its doctrine1 in the efficacy of its prayer1 the official prayer of the ,church4 ,it is excellent in the matter of which it is built up1 being composed of ,sacred ,scripture1 the words of the ,fathers and the lives of ,god's saints4 ,it is excellent in its style and in its form for the parts of each hour2 the antiphons1 psalms1 canticles1 hymns1 versicles1 follow one another in splendid harmony4 ,the opinions and praises of the saints who dwelt on this matter of the ,breviary would fill a volume4 ,every priest has met with many such eulogies in his reading4 ,newman's words are very striking4 ,there is1 he wrote1 so much of excellence and beauty in the services of the ,breviary1 that were it skilfully set before the ,protestants1 by ,romanistic controversialists1 as the book of devotions received by their communion1 it would undoubtedly raise a prejudice in their favour1 if he were ignorant of the case and but ordinarily candid and unprejudiced4444 ,in a word1 it will be attempted to wrest a weapon out of our adversaries' hands1 who have in this1 as in many other instances1 appropriated to themselves a treasure 7,newman1 ,tracts for the ,times1 ,no4 #bge1 ,the ,roman ,breviary74 ,this tract raised a storm amongst ,newman's fellow ,protestants4 ,all the old ,protestant objections against the ,breviary and its recitation 7,see ,bellarmine1 ,controv4 iii41 de bonis operibus de oratione i41 i4 clx47 were re-published in a revised and embittered form4 ,what a change has come amongst non-,catholics6 ,hundreds of ,anglican clergymen are reading daily with attention and devotion the once hated and despised prayer book1 the ,roman ,breviary4 ,how old ,bellarmine would wonder if he saw modern ,england with its hundreds of parsons reading their ,hours6 ,how he would wonder to read ,the ,band of ,hope 7#aiae71 an address delivered by an ,anglican clergyman to a society of ,london clergymen4 ,it includes a rule of life beginning1 ,every day we say our ,mass and our ,office4 7,cf4 ,r4 ,knox's ,spiritual ,aeneid1 p4 #ajb47 ,the ,roman ,breviary is excellent1 too1 in comparison with every other breviary 7e4g41 ,aberdeen1 ,sarum1 ,gallican74 ,for none of these can show the antiquity1 the authority1 the doctrine1 the sublime matter1 the beautiful order1 which the ,roman ,breviary presents4 ,it was for these reasons that the emperors1 ,pepin 7#gad-gfh71 ,charlemagne 7#gdb-had71 ,charles the ,bald 7#hbc-hhh71 adapted the ,roman rite 7,gueranger1 ,institutiones ,liturgiques1 tom4 i474 ,and ,grandicolas 7#aggb71 an erudite liturgist1 but a prominent ,gallican with no love for ,roman rites1 declared that the ,roman ,breviary stands in relation to other breviaries as the ,roman ,church stands in relation to all other ,christian bodies1 first and superior in every way 7,com4 ,hist4 in ,brev4 ,rom41 cap4 #b74 ,st4 ,francis ,de ,sales applied to his ,breviary the words of ,st4 ,augustine on the ,psalter1 ,psalterium meum1 gaudium meum4 ,,chapter ,,iv4 ,,the ,,contents ,,of ,,the ,,breviary4 ,,section ,i4 ,the title of the ,breviary is1 ,,breviarium ,,romanum ,,ex ,,decreto ,,sacrosancti ,,concilii ,,tridentini ,,restitutum ,s4 ,,pii ,v4 ,,pontificis ,,maximi ,,jussu ,,editum1 ,,aliorumque ,,pontificium1 ,,cura ,,recognitum ,,pii ,,papae ,x41 ,,auctoritate ,,reformatum4 ,this work is divided into four parts1 the first part being called ,pars ,hiemalis1 the winter part2 the second part1 ,pars ,verna1 the spring part2 the third part1 ,pars ,aestiva1 the summer part2 and the fourth part1 the ,pars ,autumnalis1 the autumn part4 ,the ,church1 guided by the ,holy ,ghost1 has drawn up these volumes of liturgical prayer1 so that for each season1 even for each day1 her official prayer may be suited to the time1 to different degrees of solemnity and of rite1 and so that it may be fixed and determined1 yet having great beauty in its wonderful unity and variety4 ,hence1 nothing in her official prayer is left to chance1 nothing is left to the selection or caprice of the individual who recites this prayer2 all is foreseen1 everything is in order1 every tittle has a reason for its existence and its place in the liturgy1 and represents the end and the intentions of the ,church4 ,for1 every part of the ,roman ,breviary is stamped with the wisdom1 the zeal and the piety of the ,church1 which presents it1 as an offering all suitable for and worthy of ,god's honour and glory4 ,considering1 then1 the ,breviary as a liturgical book1 we find that the ,divine ,office has four general divisions1 corresponding to the divisions of our ,lord's life4 ,first1 from ,advent to ,septuagesima2 second1 from ,septuagesima to ,easter2 third1 from ,easter to ,pentecost2 fourth1 from ,pentecost to ,advent4 ,these divisions correspond also to the divisions of the year1 winter1 spring1 summer and autumn4 ,the end and object of the ,office are to invite us to join in the infinite praise which the ,son of ,god rendered to ,his ,father during ,his life1 and which ,he renders still in ,heaven and in the ,tabernacle4 ,domine in unione illius divinae intentionis qua ipse in terris laudes ,deo persolvisti1 has tibi ,horas persolvo1 ,o ,lord1 in union with that divine intention wherewith ,thou whilst here on earth ,thyself didst praise ,god1 ,i offer these ,hours to ,thee4 ,the life of ,christ is divided into four principal divisions3 first1 ,his birth1 circumcision1 epiphany1 presentation2 second1 ,his public life and ,his death2 third1 ,his resurrection1 ascension1 and descent of the ,holy ,ghost2 fourth1 ,his mystic life in the ,church and in ,heaven4 ,hence arise the four general divisions of the ,divine ,office3-- ,first ,general ,division which begins the ,church's year4 ,from ,advent to ,septuagesima3--,the birth of the ,saviour preceded by ,his life in ,mary's womb1 and by the four weeks of ,advent1 representing 7it is said7 the passing of the four thousand years1 and embracing the mysteries of the ,holy ,infancy1 ,circumcision1 ,epiphany1 ,holy ,name of ,jesus1 and the ,presentation4 ,second ,general ,division1 from ,septuagesima till ,easter3--,the death of ,christ preceded by the events of ,his public life1 ,his fasting1 temptation1 preaching1 miracles1 passion and death4 ,third ,general ,division1 from ,easter to ,pentecost3--,the ,resurrection1 the ,ascension1 ,pentecost4 ,fourth ,general ,division1 from ,pentecost till ,advent1 the termination of the ,church's year4 ,the mystic life of ,christ in the ,church1 which will end on the ,judgment ,day4 ,these divisions make up the four parts of the ,roman ,breviary4 ,the first part1 ,pars ,prima1 contains the ,pontifical ,bull1 ,quod a nobis1 of ,pope ,pius ,v4 7#aefh74 ,it states3--#a4 ,that the cause of the new edition was to remove the regrettable variety in the public liturgy4 #b4 ,it recalls the labours of ,pope ,paul ,,iv41 ,pius ,,iv41 and ,pius ,v4 for the same end4 #c4 ,it announces the abolition of the too-abbreviated ,breviary of ,quignonez and of all those which have not1 for two hundred years preceding #aefh1 an authentic approbation or a lawful custom4 #d4 ,it gives permission to those using such breviaries to adopt the ,roman ,breviary4 #e4 ,it withdraws all privileges in respect to other breviaries4 #f4 ,it declares the ,roman ,breviary obligatory on all except those mentioned 7vide #c1 supra74 #g4 ,even bishops are forbidden to make the smallest change in the new ,breviary4 #h4 ,the recitation of offices from other breviaries does not fulfil the obligation of those bound to breviary recitation4 #i4 ,bishops are requested to introduce the new ,breviary4 #aj4 ,the ,pope suppressed the obligation of reciting on certain days the little ,office of the ,blessed ,virgin1 the ,office of the ,dead1 the ,penitential and the ,gradual ,psalms1 #aa4 ,but he recommends their recitation on certain fixed days and grants an indulgence for the practice4 #ab4 ,where the custom of reciting the little ,office1 in choir1 exists1 it should be retained4 #ac4 ,the appointment of the time for the adoption of the ,breviary is obligatory4 #ad4 ,prohibition1 under pain of excommunication1 is made against those who print1 distribute or receive copies of this ,breviary without lawful authority4 #ae4 ,the authentic publication and obligation of the ,bull4 ,the second document in the ,pars ,prima of the ,roman ,breviary is the ,bull ,divino ,afflatu1 issued by ,pope ,pius ,x1 on #ast ,november1 #aiaa4 ,it tells us3-- #a4 ,that the psalms were composed under divine inspiration1 and that it is well known that from the beginning of the ,church they were used not only to foster the piety of the faithful1 who offered the sacrifice of praise to ,god1 that is to say1 the fruit of lips confessing to ,his name 7,heb4 xiii4 #ae71 but--that retaining the custom of the ,old ,law--they held a conspicuous place in both the liturgy and ,divine ,office of the ,new ,law4 ,he quotes ,st4 ,basil1 who calls psalmody the voice of the infant ,church1 and ,urban ,,viii41 who calls psalmody the daughter of hymnody which is chanted before the throne of ,god in ,heaven4 ,two quotations from ,st4 ,athanasius and ,st4 ,augustine1 in praise of psalmody1 are added4 #b4 ,in the ,psalms there is a certain wonderful power which arouses in souls a zeal for all virtues4 ,two quotations from ,st4 ,augustine are added4 ,one says that as it is written that all ,scriptures both of the ,old and the ,new ,testaments are divinely inspired and useful for our instruction4444 ,nevertheless1 the book of the ,psalms is1 as it were1 a very ,paradise containing in itself the fruits of all the other books and expressing them in hymns2 and moreover it joins its own hymns to them and merges them in the general song of praise4 ,two further quotations from ,st4 ,augustine1 in similar strain1 follow4 ,for who will be1 asks the saint1 unmoved by those frequent passages in the ,psalms in which are proclaimed the immensity1 the omnipotence1 the infallible justice1 the goodness1 the clemency of ,god8 ,or who is not moved by the prayers and thanksgivings for benefits received by the humble and trustful petitions1 by the cries of souls sorrowing for sin1 found in the ,psalms8 ,whom will the ,psalmist not fill with admiration when he recounts the gifts of the ,divine loving kindness towards the people of ,israel and all mankind1 and when he sets forth the truths of heavenly wisdom8 ,who1 finally1 will not be inflamed with love by the carefully foreshadowed figure of ,christ1 our ,redeemer1 whose voice ,st4 ,augustine heard in the ,psalms1 either singing or sighing or rejoicing in ,hope or mourning in present sorrow8 #c4 ,in1 former ages it was decreed by ,popes and ,councils and by monastic laws that the whole ,psaltery should be recited weekly4 ,pope ,st4 ,pius ,v41 ,pope ,clement ,,viii41 and ,pope ,urban ,,viii4 in their revisions of the ,breviary ordered this weekly recitation4 ,and even at the present time1 such would be the recitation of the ,psalter had not the condition of things changed4 #d4 ,this arose from the multiplication of saints' offices 7officia de sanctis71 which after the canonization of saints gradually grew to such a huge number that very often the ,dominical and ,ferial ,office remained unread1 and hence not a few psalms were neglected1 which yet are as the rest1 as ,st4 ,ambrose says1 the benediction of the people1 the praise of ,god1 the praise offering of the multitude1 the acclamation of all1 the expression of the community1 the voice of the ,church1 the resounding confession of faith1 the truly official devotion1 the joy of liberty1 the shout of gladness1 the re-echoing of joy4 ,many complaints from prudent and pious men reached the ,pope about the omission of psalms1 which took away from those bound to recite the ,office not only helps1 well suited for ,god's praises and for the expression of their inmost souls1 but also diminished that desirable variety in prayers which is so appreciated and which so well accords with and aids our worthy1 attentive1 and devout praise of ,god4 ,for ,st4 ,basil says that in smooth uniformity the soul often grows weary and while present is yet away1 but when in psalmody and chant are changed and varied in every hour1 the fervour is renewed and its attention is restored4 #e4 ,this matter of the reform of the order of the psalter was brought before the ,holy ,see by many bishops and chiefly in the ,vatican ,council1 where the demand for the old custom of reciting the whole psalter weekly was renewed1 with the provision that any new arrangement should not impose a greater onus on the clergy1 now labouring more arduously in the vineyard of the sacred ministry on account of the diminution of toilers4 ,these requests and wishes were repeated to ,pope ,pius ,x41 and he took up the matter cautiously1 so that the honour due to the cult of the saints should not be diminished1 nor the onus on the clergy increased by the weekly recitation of the full ,psalter4 ,begging the help of ,god1 the pontiff formed a commission of learned and industrious men1 who with judgment and care carried out his wishes4 ,the results of their labours were submitted to the ,sacred ,congregation of ,rites1 and after careful consideration by the members of the ,congregation the matter was submitted to the ,pope1 who sanctioned the new arrangement1 that is1 as regards the order and the division of the ,psalms1 ,antiphons1 ,versicles and ,hymns1 with the rubrics and rules pertaining to the same4 ,and the ,pope ordered an authentic edition of these new arrangements to be prepared and issued from the ,vatican ,press4 #f4 ,the arrangement of the ,psalter has an intimate connection with the ,divine ,office and the ,liturgy2 and by these new decrees regarding the ,office and the ,psalms a first step in the improvement of the ,breviary and the ,missal has been taken4 ,these matters will be dealt with by a commission of learned men which is soon to be formed4 ,amongst other things that this first step established was that the recitation of the ,scripture lessons with the proper responses according to the rubrics should receive due honour and more frequent recitation1 and that in the ,liturgy the most ancient ,masses of the ,sundays throughout the year1 especially those of ,lent1 should be restored to their places4 #g4 ,the use of the old order of ,psalms found in the ,roman ,breviary is abolished and interdicted from #ast ,january1 #aiac1 and the use of the new ,psalter for all clergy1 secular and regular1 who used the ,roman ,breviary as revised by ,pius ,v41 ,clement ,,viii41 ,urban ,,viii41 and ,leo ,,xiii41 and those who continue to use the old order do not satisfy their obligation4 #h4 ,ecclesiastical superiors are to introduce the new order of the ,psalter1 and chapters are permitted to use it if the majority of the members agree to its introduction4 #i4 ,establishment and declaration of the validity and efficacy of the ,bull1 notwithstanding all previous apostolic constitutions and rulings1 whether general or particular4 ,any person infringing these papal abolitions1 revocations1 etc41 sins and merits ,god's anger4 #aj4 ,date and place of promulgation4 ,,section ,,ii4 ,,the ,,year ,,and ,,its ,,parts4 ,the ,council of ,trent1 ,sess4 ,,xxiii41 c4 #ah1 orders ut in disciplina ecclesiastica clerici commodius instituantur grammaticas1 cantus1 computi ecclesiastici1 aliarumque bonarum artium disciplinam discant4 ,the minute study of the ecclesiastical calendar is not now so necessary for each priest1 as it was centuries ago4 ,the ,ordo ,divini ,officii recitandi1 issued yearly1 and prepared with great accuracy1 relieves priests of much labour and secures them from many doubts4 ,and the decision of the ,congregation of ,rites 7#acth ,january1 #ahii7 regarding the authority of the ordo gives greater security4 ,qui probabilius judicat errare ,calendarium tenetur eidem ,calend4 stare1 nec potest proprio inhaerere judicio quoad officium1 ,missam vel colorem ,paramentorum4 ,of course this decision does not apply to errors which are openly and plainly at variance with the rubrics of the ,missal and ,breviary4 ,however1 it may be well to revise and to recall the student days' lessons on the ,church's ,calendar4 ,the study is not an easy one1 and in labouring to be brief1 probably1 ,i may be obscure and incomplete4 ,annus menses habet duodecim444 says the ,breviary4 ,the year has twelve months1 fifty-two weeks plus one day1 or #cfe days and almost six hours4 ,but these six hours make up a day every four years1 and this fourth year is called bisextile4 ,in making calculations the six hours were taken as six complete hours1 and not six hours wanting some minutes4 ,and the aggregate miscalculation continued until the minutes added yearly1 amounted to ten days and changed the date of the spring equinox4 ,pope ,gregory ,,xiii4 7#aegb-aehe7 sought to remedy the error4 ,he re-established the spring equinox to the place fixed by the ,council of ,nice 7#ghg74 ,the year had fallen ten days in arrear from the holding of the ,council until the year of the ,gregorian correction1 #aehb4 ,he again fixed it to the day arranged by the ,council1 the #adth of the ,paschal moon4 ,and he arranged1 that such a time-derangement should not occur again4 ,he omitted ten full days in ,october1 #aehb1 so that the fourth day of the month was followed immediately by the fifteenth4 ,he determined that the secular year must begin on #ast ,january1 that three leap years should be omitted in every four centuries1 e4g41 #agjj1 #ahjj1 #aijj1 #bajj1 and his arrangement has been observed throughout nearly the whole world4 ,quarter ,tenses fall on the ,wednesdays1 ,fridays1 and ,saturdays after the third ,sunday of ,advent1 after the first ,sunday of ,lent2 after ,pentecost ,sunday1 and after the feast of the exaltation of the ,cross4 ,the ,nineteen ,years' ,course of the ,golden ,number4 ,this course or cycle was invented by an ,athenian astronomer about #dcc ,b4,c4 ,it was not exact1 but was hailed with delight by the ,greeks1 who adorned their temples with the key number1 done in gold figures2 hence the name4 ,the cycle of course is the revolution of nineteen years1 from #a to #ai4 ,when this revolution or course of years is run there is a new beginning in marking1 ,no4 #a1 e4g41 in the year #aegg the nineteenth number1 the golden number1 was #a2 the following year it was #b1 and so on until in #aeig the golden number again is #b4 ,a table given in the ,breviary shows how the golden number may be found and a short rule for the finding of it in any year is given4 ,to the number of the year 7e4g41 #ahcc7 add #a2 then divide the sum thus resulting by #ai and the remainder is the golden number2 if there be no remainder the golden number is #ai4 ,,epacts ,,and ,,new ,,moons4 ,the ,epact 7,greek ,greek3 epaktos from ,greek3 eapgo ,i add7 is nothing more than the number of days by which the common solar year of #cfe days exceeds the common lunar year of #ced days4 ,so that the epact of the first year is #aa1 because the common solar year exceeds the common lunar year by #aa days1 and these added to the #aa days of the first1 produce #bb as the epact4 ,at the end of the second year the new moon falls #bb days sooner than in the first year4 ,the epact of the third year is three1 because if #aa be added to the #bb1 the result is #cc1 and from this #cc we subtract #cj days which make up a lunar embolism and the remainder gives us #c1 the epact for the year1 and so on4 ,in the ,breviary there is a table 7alia ,tabella epactarum7 corresponding to the golden numbers from the year #aija to the year #bjjj inclusive4 ,to take away all doubt in the use of this table1 a new table of epacts1 an example may be quoted4 ,in the year #aija the epact was ,x1 which is placed under the golden number #b2 and new moons appear on the #bast ,january1 #aith ,february1 and #bast ,march4444 ,again1 in #aiaa the epact is not marked by a number1 but by an asterisk 7see ,table in ,breviary7 which is placed under the golden number #ab1 and in the calendar for the whole year will indicate the new moon on ,january #ast1 ,january #cast 7for in ,february there is no new moon indicated in the ,table2 the sign 99 is not found71 on ,march #ast1 ,march #cast1 and on ,april #bith4 ,in the year #aiaf the golden number is #ag and the epact is #be 7written not in ,roman numerals but in ordinary figures71 the new moons occur on #fth ,january1 #dth ,february1 #fth ,march1 #dth ,april1 etc4 ,for when the epact is #be1 corresponding with golden numbers greater than the number #aa in the calendar1 we must take in computation the epact #be 7written in modern figures7 but where the epact corresponds with numbers less than the number #aa1 in the tabella1 the epact ,,xxv4 in ,roman numerals must be taken in calendar countings4 ,this change takes place with epact #be only1 so that the computation of the lunar years may more closely respond to the solar year4 ,it is for this cause1 too1 that in six places in the calendar two epacts1 ,,xxv4 and ,,xxiv41 are given4 ,the new ,breviary contains a tabella of ,dominical letters1 up to the year #bjjj ,a4,d4 ,it needs no comment4 ,indiction4 ,indiction was a cycle of fifteen years1 the first of which dated from the third year of the ,christian era4 ,it was usual to indicate the number of the year in a cycle and no mention was made of the cycles already completed4 ,thus1 the indictio sexta meant the sixth year of a cycle and not the sixth cycle or period of fifteen years4 ,hence1 to know the year of indiction is useless for determining the date in old documents of ,state4 ,indiction was instituted by ,constantine in #cac for fiscal purposes4 ,in papal and imperial documents the name of ,pope or emperor was generally given and the regnal years noted4 ,movable ,feasts4 ,in virtue of the decree of the ,council of ,nice1 in #cbe1 ,easter1 on which all other movable feasts depend1 must be celebrated on the ,sunday which follows immediately the fourteenth day of the moon of the first month 7in the ,hebrew year71 our ,march4 ,easter1 then1 is the first ,sunday after the ,paschal full moon 7i4e41 the full moon which happens upon or next after ,march #bast74 ,if full moon happens on a ,sunday1 ,easter ,sunday is the ,sunday after the full moon4 ,the matter of the arrangement of ,easter was for long a subject of very bitter contention in the ,irish and in the ,english ,church4 ,the ,irish1 clinging tenaciously to the calendar of ,st4 ,patrick1 carried it everywhere in their missionary labours1 so that the controversy was not confined to ,ireland and ,england4 ,it was long and bitter1 until at last the ,irish ,church agreed to follow the reform4 7,see ,healy1 ,ireland's ,schools and ,scholars1 p4 #eib2 ,moran1 ,irish ,saints in ,great ,britain1 ,the ,conference at ,whitby in #ffd1 pp4 #bee-bfa74 ,calendar study is interesting1 and many valuable contributions on this matter have been given to us by ,father ,thurston1 ,s4,j41 and other ,english and ,irish scholars4 ,,general ,,rubrics ,,of ,,the ,,breviary4 ,the next document in the ,breviary1 ,part ,i41 has the title ,rubricae ,generates ,breviarii1 the general rubrics of the ,breviary4 ,they are called general1 as they apply to every part of the ,breviary and are to be distinguished from the rubrics dealing with the proper 7proprium7 of the ,breviary1 the proper of time or of the saints4 ,the word rubrics was originally applied to the red marking lines used by carpenters on wood1 later it referred to the titles used by jurisconsults in announcing laws1 which were written in red colours4 ,the word appears in ,church literature to refer to signs and directions as early at least as the fourteenth century 7,cath4 ,encyclopedia--word rubrics74 ,the general rubrics are divided into thirty-seven ,titles4 ,attention will be given to each2 of these ,titles1 some of which must be modified by recent legislation4 ,the order followed may not be the order followed in the general rubrics as given in the ,breviary1 as matters treated in the general rubrics found in the ,breviary are treated under other headings here4 ,however1 a look at the table of contents or at the index shows the pages treating of these ,titles4 ,,title ,i4 ,,the ,,double ,,office4 ,consequently1 the civilised peoples already in remote antiquity have found a call to the worship of ,god in the changing seasons and times and so have introduced sacred seasons4 ,sacred times and places are common to all religions in general4 ,the change of times bringing with them corresponding changes in nature made a religious impression upon mankind4 ,in turn1 man sanctified certain times and dedicated them to ,god1 and these days1 thus consecrated to ,god1 became festivals4 ,the entire number of ecclesiastical holydays and seasons is codified for us in the different ,church calendars4 ,their contents fall into two essentially different divisions1 each possessing an entirely different origin and history4 ,the first division consists of festivals of our ,lord1 distributed over the year1 regulated and co-ordinated in accordance with certain laws4 ,the second division consists of commemorations of saints in no wise connected with festivals of our ,lord or with one another4 ,occupying to some extent an intermediate position between these two chief divisions come the festivals of our ,blessed ,lady1 which have this in common with the festivals of the saints1 that they fall on fixed days2 but1 on the other hand1 they are to a certain extent connected with each other and with some feasts of our ,lord4 ,this is carried out in such a way that they are distributed throughout the ,church year and are included in each of the festal seasons 7,kellner1 ,heortology1 ,part ,i474 ,from ,apostolic times the feasts of ,easter1 the ,ascension and ,pentecost were celebrated4 ,in the second century feasts of the ,apostles were celebrated and the cult of the ,martyrs was of speedy and widespread development4 ,but it was not1 probably1 till the fourth century1 that the feasts of saints who were not martyrs were celebrated4 ,origin of the different grades of feasts4 ,to-day1 we find ,church festivals arranged in three grades1 doubles1 semi-doubles and simples1 and it is very difficult1 to determine clearly and accurately the origin and the nature of the arrangements4 ,but from the works of scholars1 who have studied this matter1 the following may be considered as a fair and accurate summing up3-- ,in the first ages of the ,church the ,apostles and ,martyrs only were commemorated in public prayers and1 above all1 in the ,mass1 perhaps1 by a special prayer4 ,then1 in time1 followed the reading of a panegyric in their honour1 and later still hymns and histories of martyrdom were added to the public recitation of the ,office4 ,still later1 there were added the feasts of the saints with an office resembling our simple office4 ,matins were entirely ferial1 but had either a biography of the saint or a long extract from the ,fathers added4 ,the other hours were as in a ,sunday office1 save that these feasts had no ,vesper matter4 ,in still later times1 the ,church added to the list of names on her saint roll1 the names of saints who were honoured neither as ,apostles nor as ,martyrs4 ,for these1 special ,masses1 offices and feasts were established4 ,st4 ,martin of ,tours was the first confessor so honoured in the ,western ,church4 ,for the more important feasts1 an office of nine lessons was established and this came to be known as a semi-double office1 and later such feasts were called doubles4 ,hence1 before the thirteenth century1 we find celebrations of simple feasts1 of semi-doubles and of doubles4 ,and ,durandus1 who wrote in the thirteenth century1 tells us of the existence of doubles major and doubles minor4 ,the ,breviary of ,st4 ,pius ,v41 published in #aefh1 gives three classes of doubles3 doubles of the first class1 doubles of the second class1 and doubles per annum4 ,but1 in the revision by ,clement ,,viii4 the doubles per annum were again divided into doubles major and doubles minor4 ,in the new ,pian ,breviary 7#aiac7 doubles are divided into ,primary ,doubles of the ,first ,class1 ,secondary ,doubles of the ,first ,class2 ,primary ,doubles of the ,second ,class1 ,secondary ,doubles of the ,second ,class1 ,primary ,doubles ,major1 ,secondary ,doubles ,major4 ,the list of feasts under each of these six headings may be seen in the ,breviary4 ,do double offices differ specifically from each other8 ,no1 the form is the same in all double offices4 ,what then is the difference between doubles of different classes8 ,the difference is chiefly in the preference which is given to them in cases of concurrence or occurrence of feasts of greater or of lesser rite4 ,the word double 7duplex7 is derived1 some authors hold1 from the ancient custom of reciting two offices or saying two ,masses on the same day--one for the current feria and one for the feast 7festa74 ,other authors say that the word is derived from the ancient practice of chanting twice or in repetition the complete responses and versicles4 ,and1 above all1 the recitation of the full antiphons before and after each psalm1 at ,matins1 ,lauds and ,vespers1 was called duplication1 and this name1 it is said1 was given to the office 7double1 duplex7 in which the practice of duplication took place4 ,it is often asked why are there different grades of feasts4 ,three reasons are given by writers on liturgy4 ,first1 to mark the diversity of merit in ,god's saints1 their sanctity and their different degrees of service to ,his ,church4 ,second1 to mark their different degrees of glory in ,heaven4 ,one is as the sun2 another1 the glory of the moon2 and another the glory of the stars4 ,for star differs from star 7#a ,cor474 ,third1 for some special national or local reasons--e4g41 patron of a country4 ,the rules laid down in the general rubrics in the new ,breviary1 for doubles and semi-doubles1 are left unchanged almost by the regulations laid down by the ,commission and by the ,variationes4 ,their numbers were reduced1 so that there now stand in the new ,breviary only seventy-five doubles1 sixty-three semi-doubles1 and thirty-six movable feasts4 ,a reason for the new arrangement of double feasts in the ,pian ,breviary is the general one1 that the ,pope wished above all things the weekly recitation of the ,psalter1 and to bring about this weekly recitation and the restoration of the ,sunday ,office a mere rearrangement of the ,psalms was quite insufficient1 and a rearrangement of the gradation of feasts of concurrence and of occurrence was necessary4 ,,title ,,ii4--,,the ,,office ,,of ,a ,,semi-,,double4 ,etymology1 nature and synonyms4 ,the word semi-double 7semi-duplex7 is derived from the ,latin2 and some writers hold that the word indicates feasts which are of lower rank and solemnity than double feasts4 ,others hold that it means simply1 feasts holding a place between double feasts and simple feasts4 ,most writers on liturgy hold that on some days a double office--one of the feast and one of the feria--was held1 and that in order to shorten this double recitation there was said a composite office1 partly of the saint's office and partly of the feria2 and they say that from this practice arose the term semi-double1 or half-double4 ,synonyms for the term semi-duplex1 are non-duplex1 office of nine lessons4 #a4 ,the antiphons are not doubled in a semi-double office4 #b4 ,the ,sundays of the year1 excepting ,easter ,sunday1 ,low ,sunday1 ,pentecost and ,trinity1 are said according to the semi-double rite4 ,in the new ,breviaries the ,psalms for ,matins are only nine in number1 instead of the eighteen of the older book4 #c4 ,the versicles1 antiphons1 responses1 preces and suffrages of saints1 which are recited in semi-double offices1 are given below under their own titles4 ,,title ,,iii4--,,the ,,simple ,,office4 ,etymology1 nature and synonyms4 ,the word simple comes from the ,latin simplex1 to indicate the least solemn form of office and it is the direct opposite in meaning to the term double4 ,it is synonymous with the term so often found in liturgical works1 the office of three lessons4 ,this form of office is of great antiquity1 going back to the fifth century4 ,in the early ages of the ,church and down to the fourteenth century the simple office consisted of the ferial office with lessons1 antiphons and prayers4 ,but in the end of the fourteenth century1 simples came to be celebrated in the same manner as semi-doubles1 with nine lessons and their nocturns1 and in case of occurrence were transferred4 ,as a result the offices of ,sunday and the ferial offices were practically crushed out of the ,breviary4 ,the ,commission of ,reform applied an easy remedy1 by restoring simple feasts to their ancient place and status4 ,now1 they are not to be transferred2 but in case of occurrence with a feast of higher rite they are merely commemorated4 ,these feasts have first ,vespers only4 ,at ,matins1 the nine psalms and three lessons are said as one nocturn4 ,the psalms in semi-double feasts are from the ,psalter under the day of the week on which the feast is celebrated4 ,in quolibet alio ,festo duplici etiam major1 vel semi duplici vel simplici et in ,feriis ,tempore ,paschali1 semper dicantur ,psalmi1 cum antiphonis in omnibus ,horis1 et versibus ad matutinum1 ut in ,psalterio de occurrente hebdomadae die 7,tit1 ,i4 sec1 #c4 ,additiones et ,variationes74 ,in commemorations in the ,office1 the versicle1 response1 antiphon and collect of a semi-double is made after the following commemorations 7if they should have a place in the recitation of the day74 7#a7 ,any ,sunday1 7#b7 a day within the privileged octave of the ,epiphany or ,corpus ,christi1 7#c7 an octave day1 7#d7 a great double1 7#e7 a lesser double4 ,of course the first commemoration is always of the concurring office except it be a day within a non-privileged octave1 or a simple4 ,in reckoning the order of precedence between feasts which occur on the same day1 lists given in ,the ,new ,psalter and its ,use1 p4 #ajh1 show that thirteen grades of feast stand before the feasts of semi-double rite4 ,and in the order of precedence as to ,vespers1 between feasts which are in occurrence1 these feasts stand in the eleventh place1 being preceded by 7#a7 doubles of the first class of the universal ,church1 7#b7 lesser doubles4 ,,title ,,iv4--,,sunday4 ,we translate the ,latin ,dies ,dominica by our word ,sunday1 for in ,english the days of the week have retained the names given to them in ,pagan times4 ,in ,irish1 too1 ,deluain1 ,monday1 moon's day1 shows ,pagan origin of names of week days4 ,the literal translation of the ,latin ,dies ,dominica1 the ,lord's ,day1 is not found in the name given to the first day of the week in any ,european tongue1 save ,portuguese1 where the days of the week hold the old ,catholic names1 domingo1 secunda feira1 terca feira1 etc4 ,it is said that the seven days of the week as they stand in numerical order were retained and confirmed by ,pope ,silvester ,i4 7#cad-ccf73 ,sabbati et ,dominici diei nomine retento1 reliquos hebdomadae dies ,feriarum nomine distinctos1 ut jam ante in ,ecclesia vocari coeperunt appellari voluit2 quo significaretur quotidie clericos1 abjecta caeterarum rerum cura1 uni ,deo prorsus vocare debere 7,brev4 ,rom4 in ,,vi4 lect4 ,st4 ,silvester ,pope2 #cast ,dec474 ,there is no evidence of the abrogation of the ,sabbath by ,christ or by ,his ,apostles1 but ,st4 ,paul declared that its observance was not binding on ,gentile converts4 ,accordingly1 in the very early days of ,christianity the ,sabbath fell more and more into the background1 yet not without leaving some traces behind it 7see art4 ,sonnabender in ,kraut's ,realenzyklop74 ,among ,christians the first day of the ,jewish week1 the prima ,sabbati1 the present ,sunday1 was held in honour as the day of our ,lord's resurrection and was called the ,lord's ,day 7,apoc4 i4 #aj2 ,i4 ,cor1 xvi4 #b71 ,this name1 dies dominica1 took the place of dies solis1 formerly used in ,greece and in ,rome4 ,this day has many names in the works of ,christian writers4 ,st4 ,ignatius1 ,m4 calls it ,regina omnium dierum2 ,st4 ,chrysostom1 dies pacis2 dies lucis2 ,alcuin1 dies sanctus2 feria prima1 ,baronius tells us1 was another name for our ,sunday4 ,the subject of the liturgical celebration of the ,lord's ,day has been a great study and a problem to modern scholars4 ,it appears that in the first ages of the ,church1 ,sunday was a day of solemn reunion and of common prayer4 ,st4 ,justin1 in his second apology1 writes that on the ,lord's ,day town and country met together at an appointed place for sacrifice1 for the hearing of the word of ,god1 for pious readings and for common prayer4 ,this common1 prayer consisted largely in the recitation of the ,psalms1 hymns and prayers1 of what are called the ,sunday ,office4 ,this office was nearly always the same in psalms1 in hymns and in every part2 so that ,sunday after ,sunday1 for many years1 there was very little change in the ,sunday united-prayer part of the liturgy1 although the preaching on the incidents of the life of our ,lord 7,beckel1 ,messe und ,pascha1 p1 #ia71 the blessings and the thanksgivings relieved the service from monotonous sameness4 ,a nocturn1 a round of ,psalms1 was said on ,saturday night by the vigilants preparing for the ,sunday services4 ,before the eighth century two other short nocturns were added4 ,this addition1 which was copied from the monastic practice1 built up the three nocturn form of office and became the model and form of the office for saints4 ,there is good reason for believing that originally the ,divine ,office formed part of the ,mass4 ,the synaxis1 for which the early ,christians assembled by night1 consisted of the 'breaking of bread1' preceded by the singing of psalms and hymns1 litanies and collects1 readings1 homilies1 invocations and canticles4 ,this was the whole official liturgical prayer1 apart1 of course1 from private prayer 7,dom ,cabrol1 ,day ,hours of the ,church1 ,introduction1 p4 xvi74 ,one of the chief objects of ,pope ,pius ,x4 in his reform was the restoration of the liturgical importance of the ,sunday office1 the office of the ,lord's ,day1 and1 therefore1 in its own right1 superior to the saints' feasts by which it had been displaced from its special office1 psalms and lessons4 ,and this could only be effected by a change in the rules of occurrence1 and in ,title ,,iv4 7,de ,festorum occurentia1 etc41 section #b7 we find the new rule for restoring ,sunday offices to their proper liturgical rights4 ,in ,title ,,iv41 sect1 #a 7see ,breviary1 ,additiones and ,variationes7 there is no change in the old rubric4 ,the eight ,sundays of the first class exclude every other feast4 ,and the ,sundays of the second class only give place to a double of the first class and then are commemorated at ,lauds1 ,vespers and ,mass1 and have the ninth lesson in ,matins4 ,but section #b 7,dominicis minoribus7444 goes to the root of the matter of the new change in the rules for ,sunday's liturgical office4 ,the ordinary ,sundays ranked as semi-doubles and hence their ,mass and ,office was superseded by the ,mass and ,office of some occurring feast4 ,the length of the ,sunday office1 in the breviaries until lately in use1 made many hearts rejoice over the occurring feast4 ,but the almost total omission of the ancient and beautiful ,sunday ,masses was a misfortune and1 in a sense1 an unbecoming practice1 which broke away from ancient liturgical rule and tradition4 ,the abbreviation of the ,sunday office in the new breviaries and the rule laid down in ,title ,,iv41 sect4 #b1 restore ,sunday's office and ,sunday's ,mass to their old and proper dignity4 ,the general rule laid down is that on ,sundays throughout the year the proper office of the ,sunday shall always be said4 ,the exceptions are 7#a7 ,feasts of our ,lord and their octaves1 7#b7 ,doubles of the first class1 7#c7 ,doubles of the second class4 ,on these days the office will be the office of the feast1 with commemoration in ,lauds1 ,vespers and ,mass4 ,henceforth ,sundays are divided into3 7#a7 ,sundays of the first class1 which exclude all feasts2 7#b7 ,sundays of the second class1 which exclude all feasts save doubles of the first class2 7#c7 ,the ordinary ,sundays1 which exclude all but doubles of the first or second class1 feasts of our ,lord1 and their octave days4 ,the date of ,easter is the pivot of ,calendar construction4 ,before ,easter come the ,sundays of ,lent and ,quinquagesima1 ,sexagesima1 ,septuagesima ,sundays4 ,septuagesima cannot fall earlier than the eighteenth day of ,january1 nor later than the twenty-second day of ,february4 ,hence1 in some years there are fewer ,sundays after the ,epiphany than in others1 owing to the dates of ,easter and ,septuagesima4 ,the smaller the number of ,sundays after ,epiphany the greater is the number of ,sundays after ,pentecost4 ,if the number of ,sundays after ,pentecost be twenty-five1 the twenty-fourth ,sunday will have the office of the sixth ,sunday after ,epiphany4 ,if there be twenty-six ,sundays after ,pentecost1 the twenty-fourth ,sunday will have the office of the fifth after ,epiphany1 and the twenty-fifth will have that of the fifth ,sunday2 the twenty-sixth will be the sixth ,sunday's office4 ,it should be remembered that the ,sunday called the twenty-fourth after ,pentecost is always celebrated immediately before the first ,sunday of ,advent1 even though it should not be even the twenty-third ,sunday after ,pentecost4 ,,title ,v4--,,ferial ,,office4 ,etymology and different signification of the word ,feria4 ,the word is derived probably from the ,latin feriari 7to rest74 ,among the ,romans1 the idea of a day of rest and a holy day was intimately united and received the name of feria4 ,but it was amongst the ,hebrews that the day set apart for the worship of ,god received the most distinctive character as day of rest 7,heortology1 p4 #b74 ,hence the early ,christians called the days of the week feriae4 ,why did the ,church adopt the word feriae8 ,she wished to mark the day of the week and not to name them by their pagan name 7e4g41 dies lunae7 nor by their ,jewish names 7e4g41 prima sabbati71 which should be a sort of recognition of the dead and dying synagogue4 ,hence she adopted the word feria1 to denote the ,christian rest in the ,lord1 the ,christian peace and the abstinence from all sin1 and that each and every day should be consecrated to ,god4 ,the ,christian use of the word is found in ,origen 7#ahe-bed7 and was fully established in the time of ,tertullian4 ,in the time of ,amalare 7circa #hcj7 the ferial office had taken a well-defined form1 ,matins having twelve psalms and six antiphons4 ,in ,lauds of every feria were recited the psalms1 ,miserere2 ,deus1 ,deus meus2 ,deus misereatur nostri2 a canticle drawn from a prophet and varying each day of the week 7e4g41 ,confitebor1 ,isaias xii41 for ,monday's ,lauds2 ,ego dixi1 ,isaias xxxviii41 for ,tuesday's ,lauds1 etc41 and the two psalms ,laudate 7#adh1 #aej7 and the ,cantate1 psalm #adi74 ,in the small hours the ,sunday psalms without antiphons were recited4 ,vespers had daily1 fixed psalms4 ,at each hour the ,kyrie ,eleison and ferial prayers were said on bended knees and the hours terminated--as do the hours of ,holy ,week still--with ,pater ,noster and ,miserere4 ,ferias are divided into three classes1 major ferias1 privileged ferias and non-privileged4 ,ash ,wednesday and the three last days of ,holy ,week are the major ferias which are privileged and exclude all feasts 7vide ,tit4 ,,ii41 sec4 #b74 ,non-privileged feriae are the feriae of ,lent and ,advent1 ,quarter ,tense or ,ember days and ,rogation ,monday4 ,they take precedence of simple feasts only4 ,in the ferial office nine psalms are said1 and not twelve1 as in the old order of the ,breviary4 ,the psalms found arranged in the new ,breviary for three nocturns are to be said with nine antiphons up to the versicle of third nocturn--the versicle of the first and second being omitted 7,tit4 ,i41 sec4 #g74 ,hence the psalms are to be said straight through 7sine interuptione7 omitting in the first two nocturns1 the versicle and response1 ,pater ,noster1 absolutions and all pertaining to the lessons4 ,this simplifies things and makes the ferial office shorter than the office of feasts4 ,,title ,,vi4--,,the ,,office ,,of ,,vigils4 ,etymology1 nature and synonyms4 ,the word vigil is from the ,latin vigilare1 to keep awake1 to watch1 because in old times the night before any great event1 religious or worldly1 was spent in watching4 ,thus1 the night prior to ordination to the priesthood1 the night prior to a great battle1 was spent in watching before the altar4 ,hence1 the word vigil came to mean the prayers said during the time of watching or waking1 preparatory to the great event4 ,it signified1 too1 the fast accompanying the watching1 and lastly it came to mean the liturgical office of ,mass and ,breviary fixed for the time of vigilance4 ,in the ,roman ,church it was sometimes called the nocturn or night office4 ,the ,greeks call the vigil profesta1 the time before the feast4 ,the custom existed among the pagans1 almost universally1 before the time of ,christ4 ,the ,jews practised this ancient night prayer1 as the scripture in several places shows1 in noctibus extollite manus vestras in sancta 7,psalm #acc74 ,our ,saviour sanctified this use by ,his example1 and the early ,christians were1 on account of these night assemblies1 the objects of fear and dread1 of admiration and of hatred4 ,organised vigils lasted till the thirteenth century in some countries1 but owing to abuses and discord they became not a source of edification1 but the occasion and cause of grave scandals1 and were forbidden gradually and universally4 ,the ,church now retains for the faithful one congregational vigil1 the vigil of ,christmas4 ,formerly1 it was customary to observe a fast on a day or night of a vigil1 but that custom was suppressed sometimes1 or fell into disuse4 ,vigil fasts are now few4 ,almost the only relic of the vigil now remaining is the ,mass and ,office4 ,when were vigils held8 ,in the early ages they were held only on ,saturday nights and on nights preceding great solemnities or the festivals of the ,martyrs4 ,the early converts1 if they had been pagans1 knew few or no prayer formulae1 and very little of the psalms was learned by them even in their ,christian practice4 ,but ,jews who became ,christians knew psalms and hymns and prayers4 ,so that in the early ,christian vigils1 there was no attempt made at reciting the ,divine ,office1 and the custom of such recitation was not introduced until about #bbj ,a4,d4 and was not obligatory 7,duchesne1 ,christian ,worship1 ,chap4 ,,viii474 ,it is difficult to speak with certainty about the hour of beginning or the hour of ending these vigil services4 ,some think that the first nocturn was said about #i p4m4 ,lauds was said before sunrise and hence was called ,laudes-matutinae4 ,but after the middle of the ninth century1 we gather from contemporary documents1 that the office of vigils was1 as a whole1 regularly constituted and well known 7,baudot1 p4#fd74 ,these vigils were held in cenacles or upper rooms of houses4 ,during the days of persecution these meetings were not infrequent and were held secretly in crypts1 catacombs1 private houses and at martyrs' tombs4 ,in times of peace they were held everywhere1 in churches1 monasteries1 castles4 ,vigils are divided into two classes1 major and minor2 major vigils are the vigils of ,christmas1 ,epiphany and ,pentecost1 and they are called privileged vigils and are celebrated as semi-doubles4 ,the vigils of ,christmas and ,pentecost are privileged vigils of the first class4 ,the vigil of ,epiphany is a privileged vigil of the second class4 ,all others are minor or non-privileged vigils4 ,,title ,,vii4-,,octaves4 ,etymology and nature4 ,the word octave is from the ,latin octavus 7eighth7 because1 in the early ages of ,christianity1 the ,church celebrated the eighth day only after the celebration of the feast itself2 not until the twelfth century was the custom of a commemoration on each of the eight days introduced4 ,we have1 probably1 an example of this still in our ,breviaries4 ,the feast of ,st4 ,agnes is celebrated on #bast ,january and on #bhth it is mentioned at ,vespers and ,lauds only1 and the name in old ,roman service books is ,octavo1 ,s4 ,agnetis4 ,the origin of the octave is ,jewish4 ,we read in the ,old ,testament that ,god ordered that the ,feasts of ,pasch and ,pentecost should be celebrated for eight days4 ,so1 too1 the ,feast of ,tabernacles lasted for eight days1 the first and eighth days being days of special celebration and devotion4 ,the ,christian ,church adopted the method of showing great honour and glory to the principal festivals of the ,christian year1 to the great saints1 the patrons of countries1 dioceses1 etc4 ,but just as the calendar became overcrowded with saints' offices1 which excluded almost entirely the ,sunday and ferial offices1 so1 too1 the additions of octaves created confusion and further tended to the exclusion of the old liturgical use of the ,psalter and the supplanting of the ,sunday and ferial offices4 ,hence1 in the ,motu ,proprio ,abhinc duos annos1 the octaves of the calendar are divided into three great classes1 privileged1 common and simple4 ,privileged octaves are further divided into three orders4 ,those of the first order are the octaves of ,easter and ,pentecost2 the octaves of ,epiphany and ,corpus ,christi belong to the second order1 and the octaves of the ,nativity and ,ascension belong to the third4 ,the ,christmas octave admits feasts of saints1 but the octaves of ,epiphany1 ,easter and ,pentecost do not admit any feasts 7,tit4 ,v41 sec1 #c74 ,a day within an octave has a right to first ,vespers1 and the antiphon and response should be from first ,vespers 7,s4,c4,r41 ,june1 #aije74 ,but the feast of the day falling within octave has a right to first and second ,vespers4 ,the exceptions are1 when at second ,vespers of ,st4 ,thomas1 the office of the octave of the ,nativity to be observed on #cjth ,december has to be commemorated again1 in octaves like octaves of ,epiphany when each day has its proper antiphon at the ,magnificat1 and again on and ,july in second ,vespers of ,visitation the office of ,st4 ,peter and ,paul is to be commemorated4 ,in octaves the suffrages of saints and the ,athanasian ,creed are not said4 ,when feasts of the ,universal ,church1 which are celebrated with an octave are perpetually transferred to the next day1 because of a perpetual impediment1 according to the rubrics1 the octave day is not therefore perpetually transferred but ought to be kept as in the ,universal ,church on its own day4 ,,title ,,viii4--,,office ,,of ,,the ,,blessed ,,virgin ,,for ,,saturday4 ,in omnibus ,sabbatis per annum entra ,adventum et ,quadragesimam1 ac nisi ,quatuor ,tempora aut ,vigiliae ocurrant1 etc4 ,in all ,saturdays throughout the year1 except on the ,saturdays of ,advent1 ,lent1 ,ember ,days or occurring ,vigils1 or unless a feast of nine lessons has to be said on the ,saturday1 then it is laid down in the rubrics that the ,office of the ,blessed ,virgin should always be said with the rite of a simple office4 ,the rubrics of the ,new ,psalter 7,title ,i41 sec4 #f7 direct1 ,in officio ,sanctae ,mariae in ,sabbato et in festis simplicibus sic officium persolvendum est2 ad matutinum1 ,invitatorium et hymnus dicuntur de eodem officio vel de iisdem ,festis2 ,psalmi cum suis antiphonis et versu de ,feria occurente ,i4 et ,,ii4 ,lectis de ,feria cum ,responsoriis ,propriis vel de ,communi4 ,,iii4 vero lectio de officio vel ,festo duabus lectionibus in unum junctis si quando duae pro ,festo habeatur1 ad reliquas autem ,horas omnia dicuntur1 prouti supra num4 #e in ,festis ,duplicibus expositum est4 ,in the ,office of the ,blessed ,virgin for ,saturdays 7,decree ,s4,c4,r41 #bfth ,january4 #aiaf7 the antiphons and ,psalms at ,matins1 ,lauds and small ,hours are to be said from the ,saturday and from the capitulum onwards all is to be taken from the office of the ,blessed ,virgin4 ,this office is not to be confounded with the officium parvum ,beatae ,mariae4 ,the office de ,sabbato is obligatory throughout the ,church4 ,the officium parvum was only for choir use1 an addition to the office of the day4 ,saturday1 dedicated to the ,blessed ,virgin1 is of great antiquity1 as the mention of it in the works of ,st4 ,peter ,damien1 ,st4 ,bernard and ,pope ,benedict ,,xiii4 shows1 but as to the time of its origin or a history of its growth1 little seems to be known4 ,at first the cult consisted in various and voluntary prayers and practices4 ,about the middle of the fourteenth century an office was composed for recital on ,saturdays as dedicated to the ,mother of ,god4 ,the office in our ,breviaries was composed by ,st4 ,pius ,v1 7#aeff-aegb74 ,,title ,,ix1--,,commemorations4 ,the rules laid down in the general rubrics of the ,breviary for commemorations were never very simple1 and when we read the changes brought about in ,de ratione ,divini officii recitandi juxta novum ,psalteri ordinem1 ,titles ,,ii41 ,,iii41 ,,iv41 ,v41 ,,vi41 with' the decrees of the ,congregation 7,january1 #aiab71 and subsequently 7,abhinc duos ,annos7 everyone must fear to tread the maze with certainty and must often fall back gratefully on the labours of the compilers of the ,ordo which he follows4 ,or1 perhaps1 doubts may be dispelled by ,the ,new ,psalter 7,burton and ,myers7 published in #aiab4 ,the chapter on the ,calendar in that book is worth study1 but needs now additions and corrections1 owing to the issue of more recent decrees4 ,in the study of commemorations and translations of feasts there are two words which have a special meaning and which1 being often used in calendar working1 deserve a special note4 ,they are occurrence and concurrence4 ,occurrence is the conjunction of two or more offices1 which fall on the same day4 ,it may be accidental when two movable feasts are concerned or when a movable feast falls on a day which has a fixed office2 or it may be perpetual1 when a fixed office falls on a day which already has a fixed office4 ,the ,church does not ask the recitation of a double or a triple office4 ,she1 by her fixed rules1 prefers one out of the two of the occurring offices1 transfers if possible the others1 or at least commemorates them by an antiphon1 versicle and prayer1 and sometimes by a ninth lesson at ,matins4 ,concurrence is the conjunction of two offices1 which succeed one another1 so that a question arises as to which feast the ,vespers belong to2 whether to the feast of the day or to the feast of the following day1 or whether the psalms should be of the feast and the remaining part of the ,vespers should be as the ,ordo so often notes 7a cap4 de seq471 from the capitulum the office is taken from the following feast4 ,the new rubrics contain five titles which make certain modifications in the rules hitherto observed4 ,we thus obtain a ready made division of the subject3-- 7#a7 ,of the precedence of ,feasts 7,title ,,ii474 7#b7 ,of the accidental occurrence of feasts and their translation 7,title ,,iii474 7#c7 ,of the perpetual occurrence of feasts and their transfer 7,title ,v474 7#d7 ,of the occurrence of feasts 7,title ,v474 7#e7 ,of the commemorations 7,title ,,vi47 7,myers and ,burton1 op4 cit474 ,the new rubrics without the aid of any commentator give pretty clear notions of the laws of precedence1 occurrence and commemoration4 ,for students in college these rules are expounded in detail with additions1 changes1 exceptions4 ,but for priests1 long past the student stage1 it is difficult to undo the fixed liturgy lore of their student and early priest life2 and the need of such a book as ,the ,new ,psalter and its ,uses is1 for those interested1 a necessity4 ,even since the publication of that book1 changes have been made4 ,for example1 doubles1 major or minor and semi-doubles1 which were perpetually excluded on their own day were transferred to some fixed day4 ,this is given in ,the ,new ,psalter and its ,uses4 ,but this has now been changed4 ,in the case of feasts of the universal ,church1 no translation is allowed now4 ,but feasts proper to a nation1 diocese1 order1 institute or particular church may still be transferred to a fixed day1 if perpetually impeded on their own day4 ,another example of necessary changes in that excellent book is in the last paragraph of page #acf 7see ,decree ,s4,c4,r41 ,june1 #aiab74 ,the works of compilers and liturgists need constant revision to keep pace with new decisions and decrees4 ,in making commemorations1 the order of the commemoration as laid down in the ,ordo should be followed4 ,elements of a commemoration are the ,antiphon of the ,benedictus or the ,magnificat with versicle and response4 ,these antiphons are considered most excellent1 preceding as they do the ,gospel canticles 7,st4 ,luke ,i474 ,the antiphon1 versicle and prayer of the commemoration at an hour should never be repetitions of others said in the same hour4 ,thus1 if in the office of a confessor pontiff having the prayer ,da quaesumus1 another confessor pontiff's feast1 commemorated in the same hour1 should not have the same prayer4 ,about the prayer1 or1 as it is called1 the collect1 the following should be noted3 first1 the commemoration is omitted if the prayer of the office which is being recited and the prayer of the feast to be commemorated have the same object4 ,thus1 a feast of the ,blessed ,virgin1 falling within the octave of the ,assumption1 should not be commemorated4 ,second1 where a commemoration for a saint or saints of title similar to that of the saints whose office is being said1 is to be made1 the ,congregation of ,rites 7#eth ,may1 #agcf7 arranged that not even the versicles and response be repeated and that the following order be observed3-- ,,in ,,vespers-- #ast ,com4 made by ,antiphon and ,versicle of ,lauds4 #bnd ,com4 made by ,antiphon of second ,vesper and ,ver4 of ,,ii4 ,nocturn4 #crd ,com4 made by ,antiphon of ,i4 ,noct4 and ,vers4 of ,,iii4 ,nocturn4 ,,in ,,lauds-- #ast ,com4 made by ,antiphon and ,vers4 from first ,vesp4 #bnd ,com4 made by ,antiphon ,i4 ,noct41 and ,ver41 ,,iii4 ,noct4 #crd ,com4 made by ,antiphon ,,ii4 ,vesp41 ,vers41 ,,ii4 ,noct4 ,if it should happen in commemorating a day within an octave that the versicle from the common had already been taken for the office1 then the rule is ,sumenda est in laudibus antiphona de secundis ,vesperis2 et pro secundis ,vesperis antiphona de laudibus in utroque tamen casu cum v4 de primis ,vesperis 7,s4,c4,r41 #ahth ,dec41 #aggi74 ,in the above given form of making commemorations it may be noted that the second commemoration in ,lauds is made up from the versicles and response of ,matins and not from second ,vespers1 so as to avoid repeating in ,lauds what was said at ,vespers 7,cavalieri74 ,as regards prayers in the office the reminder that the same formula must not be repeated in the same hour may be supplemented4 ,because1 prayers having all words identical1 save one single word1 are not considered in liturgy as different prayers 7e4g41 ,accendamur exemplis2 instruamur exemplis1 ,feast of ,st4 ,philip and ,st4 ,james1 ,feasts of several martyrs74 ,so1 too1 prayers which have the same form of petition 7e4g41 the prayers on feast of ,st4 ,joseph and on feast of ,st4 ,mathew71 are not considered as different and must not be repeated in the same hour4 ,but where the petition is different1 even though all the remainder of the prayers are similar in wording1 they may be repeated in the same hour4 ,but what is to be done in offices where a commemoration prayer and the prayer of the office is from the common8 ,what must be done where the feast is the feast of a ,doctor and a commemoration of a ,doctor is to be made8 ,what is to be done when the office of the feast is of a virgin not a martyr1 and a commemoration of a virgin not a martyr is to be made8 ,in the first case the prayer from the office of a confessor or ,pontiff should be said1 adding to it the title of ,doctor4 ,in the other case1 the prayer ,indulgentiam1 omitting the word martyr1 is to be said4 ,the origin of these commemorations was1 that the ,popes in removing the solemn celebrations of certain feasts of ,apostles and ,martyrs1 which were formerly of precept1 provided that their cultus should not be forgotten1 and that their commemoration in the office should remind priests and the faithful of those servants of ,god1 whom the ,church wishes ever to honour4 ,i have said the order given for commemoration in the ,ordo should be followed2 but not to follow this order does not exceed a venial sin4 ,even the deliberate omission of a commemoration in ,lauds or ,vespers is not a violation of a grave precept4 ,,title ,x4--,,the ,,translation ,,of ,,feasts4 ,when several offices fall on the same day1 only one office1 the one of highest rank or most important1 is said4 ,the others are transferred or commemorated4 ,the last section dealt with commemorations1 and now we come to the difficult question of the translation of feasts4 ,title ,x4 of the general rubrics must be read in connection with the ,apostolic ,constitution1 ,divino ,afflatu 7#aiaa7 and with the ,abhinc duos ,annos 7#aiac74 ,translation of a feast may mean the removal of a feast from an impeded day to a day which is free4 ,thus a feast of higher rank may fall on a feast day of a saint whose feast is of lower rank2 the latter may then be transferred4 ,transference is either perpetual or accidental and temporary4 ,the former applies to feasts which are always impeded by the meeting with a feast of higher rite on their fixed days4 ,a feast which would fall on #fth ,january would suffer perpetual translation4 ,this translation bears different names in rubrics1 decrees and liturgical writings--translatio ad diem1 fixam1 translatio ad diem assignatam1 mutatio1 etc4 ,accidental translation means occasional transference1 a transfer in one year and not in another4 ,title ,,ii41 section i1 of the ,divino ,afflatu gives the characters of preferential rank which are to be considered in occurrence1 concurrence or translation of feasts1 ,ritus altior1 ratio primarii aut secundarii1 ,dignitas ,personalis1 solemnitas externa4 ,although in the ,general ,rubrics of the ,breviary1 the title ,de ,festorum praestantia is not found1 the four principles1 7#a7;gradation of rite1 7#b7;classification as a primary or secondary feast1 7#c7personal dignity1 7#d7;external solemnity1 are mentioned in the sixth section of ,title ,x41 ,de ,translatione ,festorum1 and the degrees of personal dignity are added in the second section of ,title ,,xl1 de commemorationibus4 ,before #ahig precedence1 and hence transference1 was settled first by the rank of the rite 7,double major1 etc472 then1 too1 between two feasts of the same rite1 transference was settled by dignity and finally by solemnity4 ,but in #ahig the ,sacred ,congregation of ,rites indicated two further notes to be observed in the weighing of claims for transference1 7#a7the classification into primary and secondary feasts1 7#b7the distinction between fixed and movable feasts4 ,this latter distinction--between fixed and movable feasts--has been suppressed by the new legislation and some changes made in the others4 ,i4 ,gradation of ,feasts makes a distinction between doubles1 semi-doubles and simples1 and distinguishes the various kinds of doubles4 ,the order of procedure will be--7#a7;,doubles of the first class1 7#b7;doubles of the second class1 7#c7;greater doubles1 7#d7;doubles1 7#e7semi-doubles1 7#f7simples4 ,but as the section shows 7,tit4 ,,ii41 sec4 i7 this is subject to the privileges of certain ,sundays1 ferias1 and octave days or even days within an octave4 ,and hence1 an ordinary ,sunday1 though6 only a semi-double1 will take precedence of a double2 and an octave day1 though only a double1 takes precedence of a greater double4 ,,ii4 ,classification as a primary or a secondary feast4 ,tables of classification are to be found in the prefatory part of the new ,breviary1 under the headings ,tres ,tabellae4 ,they give a revised list of feasts with their rank and rites4 ,some feasts are reduced from primary to secondary rank 7e4g41 ,feast of the ,dolours72 and the tables give a new division of primary and secondary doubles and semi-doubles4 ,,iii4 ,thirdly1 the order of precedence among feasts will be determined by the dignity of the person who is the special object of the office that is to be recited4 ,hence1 in the order set down in ,general ,rubrics 7,title ,,xi1 ,de ,concurrentia officii1 sec4 #b7 all feasts of our ,lord1 other things being equal1 take precedence of the feasts of our ,lady4 ,and then1 in order1 come the festivals of the angels1 of ,st4 ,john the ,baptist1 of ,st4 ,joseph1 of the ,apostles and other saints4 ,amongst the saints who are honoured as martyrs1 confessors or virgins there is no precedence as to personal dignity4 ,,iv4 ,lastly1 there is the note of external solemnity1 which may give precedence to one or two feasts1 which are equal in the above-mentioned matters--i4e41 in ,gradation ,i41 ,classification ,,ii41 ,precedence ,,iii4 ,but the main point is that only doubles of first and second class have the right1 as a rule1 of transference4 ,transference is now rather rare4 ,from these rules it will be seen that in cases of concurrence1 occurrence1 perpetual transfer or translation1 precedence between two feasts will first be decided by gradation of rite1 a double of the first class being preferred to one of the second1 and so on4 ,if the feasts are of equal rank recourse must be had to the second test1 the distinction between primary and secondary feasts4 ,if both happen to be primary1 or both are secondary1 then precedence will be granted to the feast which has the greater personal dignity4 ,and if both feasts should have the same dignity1 then the fact of external solemnity would confer precedence 7,the ,new ,psalter and its ,uses1 p4 #gi74 ,for practical help1 a look at the first of the ,duae ,tabellae is a guide to find out which office is to be said1 if more than one feast occur on the same day4 ,before discussing new offices it may be well to remember that votive offices of all kinds1 including the votive offices conceded by the decree of ,july1 #ahhc1 are abolished4 ,these offices were drastic innovations1 introduced to get rid of the very long psalm arrangement of the ferial office4 ,the new distribution of the psalms got rid of the onus1 and votive offices are no longer given in the ,breviary4 ,,title ,,xl--,,concurrence4 ,concurrence is the conjunction of two offices which succeed each other1 so that the question arises to which of the two are the ,vespers of the day to be assigned4 ,the origin of this conjunction of feasts was by some old writers traced to the ,mosaic law in which the festivals1 began in the evening1 and they quote from evening until evening you shall celebrate your sabbaths 7,leviticus1 xxii4 #cb74 ,the effect of concurrence may be that the whole vespers may belong to the feast of the day or may be said entirely from1 the feast of the following day2 or it may be that the psalms and antiphons belong to the preceding festival and the rest of the office be from the succeeding feast4 ,the ,general ,rubrics1 ,title ,,xi1 must be read now in conjunction with ,titles ,,iv41 ,v41 and ,,vi4 of the ,additiones et ,variationes ad norman ,bullae ,divino ,afflatu4 ,the rules for concurrence are given in ,table ,,iii4 of the ,tres ,tabellae inserted in the new ,breviary 7,s4,c4,r41 #bc ,january1 #aiab74 ,these tables supersede the tables given in the old editions of the ,breviary4 ,the first of these two tables shows which office is to be said1 if more than one feast occur on the same day1 whether perpetually or accidentally4 ,the second table is a guide to concurrence--i4e41 whether the first vespers of the following feast is to be said entirely without reference to the preceding feast1 or if second vespers of the preceding feast is to be said entire1 without reference to the following2 or1 again1 first vespers of the following with commemoration of the preceding1 or second vespers of the preceding with commemoration of the following1 or vespers of the more noble feast with commemoration of the other--any of these may be the liturgical order to follow1 and the ,tabella makes things clear4 ,the tables are to be used thus3--,opening the ,breviary at the ,i ,tabella1 ,si occurrat eodem die1 first find the number marked in that square in which the two feasts in question meet1 and then read the direction printed1 in column on same page to left-hand side1 bearing the same number4 ,for example3 the question is about the occurrence of a ,sunday of the first class and a ,double of the first class4 ,double of the first class stands first word of page1 and ,sunday of first class will be found in column beneath the rows of figures4 ,now the square in which straight lines drawn from double of first class and ,sunday of first class meet bears the number #f1 and reference to number #f in column of directions found on same page gives the rule1 ,officium de #b1 ,translatio de ,i1 that is1 the office must be of the ,sunday of first class and the double of the first class must be transferred according to the rubrics4 ,when in these brief directive notes1 7#a-h71 mention is made of the first or the preceding1 the reference is made to feast or office printed in the upper part of the ,table1 e4g41 ,double of first class4 ,reference to the second or following refers to feast printed in the lower section of the ,table4 ,where ,o stands in a square in the ,tabella it signifies that there can be no occurrence or concurrence between feasts whose lines meet in that square4 ,these two tables are very ingeniously arranged4 ,the lists1 given in the ,breviary following these tables1 give the lists of greater ,sundays and ,ferias1 privileged vigils1 doubles of first and second class and greater doubles1 and tell whether feasts are primary or secondary4 ,,title ,,xii4--,,the ,,arrangement ,,of ,,the ,,office ,,according ,,to ,,the ,,rubrics ,,given ,,above4 ,if any one wish from the rubrics given in the ,breviary to arrange the office1 he can see in the calendar and in the tables of movable feasts which office he is to say on the following day4 ,and when he has found out the feast he determines1 from the rules given1 the vespers and the other hours4 ,if the office be the office of an excepted feast1 the whole office is said from the feast as it is in the ,proper or ,common of saints2 but the psalms of ,lauds and the hours are taken from the ,sunday psalms1 as they stand in the new ,psaltery1 ,at ,prime the psalm ,deus in nomine is said in place of ,confitemini4 ,compline is said from the ,sunday psalms4 ,if the office be the ordinary non-excepted office it is recited according to the rule laid down in the new rubrics4 ,tit4 ,i41 n4 #e13-- ,ad matut1 invit4 ,hymnus1 ,lectiones ,,ii4 et ,,iii4 nocturni ac responsoria #b et #c nocturnorum propria vel de communi2 antiphonae vero1 psalmi et versus trium nocturnorum necnon ,lestiones ,i4 ,nocturni cum suis ,responsoriis de feria occurrente4444 ,ad ,laudes et ad ,vesperas ant4 cum ,psalm4 de ,feria2 ,capit4 ,hym4 ,vers4 et ,antiph4 ad ,benedictus vel ad magnificat cum oratione aut in ,proprio aut de ,communi ad ,horas minores et ,complet4 aut cum ,psalm semper dicitur de occurrente ,feria4 ,ad ,primam pro ,lectione breve legitur capit4 ,nonae ex ,proprio1 vel de ,communi4 ,ad ,tertiam1 sextam et ,nonam1 capit4 ,respons4 breve et orat4 pariter sumuntur vel ex ,proprio vel de ,communi4 7,matins and the other hours are treated of in another section47 ,,part ,,ii4 ,,rules ,,from ,,moral ,,and ,,ascetic ,,theology ,,for ,,the ,,recitation ,,of ,,the ,,breviary4 ,,moral ,,theology ,,gives ,,the ,,rules ,,and ,,laws1 ,,which ,,must ,,be ,,followed ,,for ,,the ,,valid ,,and ,,licit ,,recitation ,,of ,,the ,,hours4 ,,ascetic ,,theology ,,explains ,,the ,,means1 ,,which ,,are ,,to ,,be ,,used ,,in ,,their ,,fervent ,,recitation4 ,,chapter ,i4 ,,moral ,,and ,,ascetic ,,theology4 ,q4 ,who are bound to recite the ,divine ,office8 ,r4 #a4 ,religious1 that is1 all those who have made ,religious ,profession1 in the ,canonical sense1 and who are bound to ,choir recitation 7,canon #faj1 ,juris ,canonici74 #b4 ,clerics in ,holy ,orders 7,canon #ace1 ,codex74 #c4 ,beneficed ,clergy4 ,who are ,beneficed ,clergy8 ,beneficed ,clergy are those who hold a ,canonically erected benefice4 ,canon #adji of the ,codex ,juris ,canonici defines an ecclesiastical benefice to be a ,juridical entity constituted or erected by competent ecclesiastical authority1 consisting of a sacred office and the right of receiving revenues from endowments attached to the office4 ,hence under this ,canon1 as previously three conditions are required for a benefice1 first1 a sacred office1 second1 the right of receiving revenues from endowment attached to that office1 third1 erection by ecclesiastical authority4 ,there never was any doubt in the many discussions on this subject1 that the work and care of a parish is a sacred office1 and that parish priests hold such an office4 ,but the second condition mentioned above received different interpretations4 ,some held that it implied a certain amount of ecclesiastical property set aside1 from the revenues of which the holder of the benefice would derive his income4 ,hence the revenues of parish priests in these ,kingdoms1 arising from certain and voluntary offerings of the faithful1 were not fixed revenues1 did not fulfil the conditions of endowment1 and parishes must not be regarded as benefices4 ,this opinion is no longer tenable4 ,canon #adaj says3--,the endowment of a ,benefice is constituted either by property1 the ownership of which pertains to the ,juridical entity itself1 or by certain and obligatory payments of any family or moral personality1 or by certain and voluntary offerings of the faithful which appertain to the rector of the benefice1 or1 as they are called stole fees1 within the limits of diocesan taxation or legitimate custom1 or choral distributions1 exclusive of a third part of the same1 if all the revenues of the benefice consist of choral distributions4 ,this ,canon seems to make it clear that the second condition is fulfilled in all the parishes of these ,kingdoms1 since to the sacred office is attached the right of receiving revenue from the certain and voluntary offerings of the faithful or from stole fees or from both4 ,the third condition1 erection by ecclesiastical authority1 is qualified by ,canon #adah which prescribes that benefices should be erected by a legitimate document defining the place of the benefice1 its endowment and the duties and rights of the person appointed4 ,this law has not an invalidating clause1 hence it is not now necessary nor ever was it necessary to have such a written document4 ,a valid appointment was and can be made without any writing4 ,where these three conditions are fulfilled there is a benefice1 true1 real1 and canonical4 ,normally parishes are benefices4 7,see ,irish ,ecclesiastical ,record1 ,vol4 ,,xiv41 ,no4 #fbc2 and ,irish ,theological ,quarterly1 ,october1 #aiag1 p4 #bji47 ,every cleric in holy orders is bound under pain of mortal sin to recite daily the ,divine ,office4 ,no ,general ,council1 no ,pope1 has made such a law1 but the old-established custom has grown1 until it has the force of a law 7,bened4 ,,xiv41 ,instructio ,coptharum74 ,authors are not agreed as to the date of the first traces of this old custom4 ,billuart quotes the text of the fourth ,council of ,carthage to prove that it existed in the fourth century1 ,clericus1 qui absque corpusculi sui inequalitate vigiliis deest1 stipendiis privatus1 excommunicatur4 ,gavantus can find traces of it only as late as the sixth century4 ,several decrees of provincial councils regarding this custom are quoted by writers on liturgy4 ,however1 the matter is clearly and definitely dealt with by the ,general ,council of ,lateran 7#abac7 and by the ,bulls1 ,quod a nobis and ,ex proximo1 of ,pope ,pius ,v4 7#aega74 ,this ,pope expressly states that wilful omission of the ,divine ,office is a grave sin--grave peccatum intelligat se commissise4 ,the obligation of reciting the office binds those in ,holy ,orders1 even though they may be excommunicated1 suspended1 degraded or imprisoned4 ,the obligation binds for the first time when subdeaconship has been conferred4 ,subdeacons are bound to recite the hour in the office of the day1 corresponding to the time of their ordination4 ,if the ordination is finished before nine o'clock1 the sub-deacon is bound to begin his recitation with ,terce4 ,if the ordination is held between nine o'clock and mid-day the recitation begins with ,sext4 ,the question is discussed by theologians if the recitation of ,terce or ,sext may be lawfully and validly made before the ordination4 ,some authors deny that it may be justly and lawfully done1 while others1 with some probability1 affirm that before ordination the debt may be paid in advance4 ,are priests bound to follow the ,proper in their own diocese8 ,they are1 if it has been approved by the ,sacred ,congregation of ,rites 7,s4,r4,c41 #deig-dgdf74 ,but a priest travelling 7peregrinus7 should recite the office according to the calendar of the church to which he is attached regularly1 but the obligation of following the calendar of his home church was not binding by a grave precept4 ,a reply of the ,sacred ,congregation of ,rites 7,nov41 #ahca7 arranged 7#a7 that beneficed clergy are always bound to recite the office of their own proper church or diocese2 7#b7 that simple priests may read either the office as arranged for the place they tarry in or travel in1 or the office of their own home diocese2 7#c7 for unattached priests 7vagi7 it is the wiser order to follow the office as laid down in their own diocese4 ,must every holder of a benefice read the ,divine ,office8 ,every holder is bound1 under pain of mortal sin1 to recite the ,divine ,office daily1 if the benefice be an ecclesiastical benefice fulfilling the conditions named above4 ,the omission of the recital of the ,divine ,office by a beneficed person is a grave sin against the virtue of religion and a grave sin against the virtue of justice4 ,for the ,church imposes on the beneficiary the duty of the ,office recital1 on condition that he may not take the fruits of his benefice if he do not recite the ,office4 ,what sin is committed by the omission of a notable part of the daily office8 ,he who wilfully omits a notable part of the daily ,divine ,office commits a mortal sin4 ,a notable part of the ,divine ,office for any day is held by some theologians to be the omission of one psalm in one of the small hours1 or a corresponding quantity of matter in lessons1 responses1 etc4 ,they hold that such wilful omission is a grave sin4 ,other theologians hold--and their opinion is the more common and the more probable one--that1 although one psalm is a notable part of a small hour1 in relation to the whole office it is not a notable part1 and its omission is not a grave matter4 ,these theologians hold that the wilful omission of an entire small hour or equivalent matter 7e4g41 ,sext1 or the third nocturn of ,matins7 is an omission of a notable part and cannot be excused from grave sin4 ,the omission of the entire office of a day1 the seven canonical hours1 is held by some theologians to carry the guilt of seven mortal sins4 ,because1 there is a different precept for each hour and the omission of each hour violates a precept4 ,the ,salamenticenses think this opinion probable4 ,the more common and the more correct opinion is that by such omission only one sin is committed4 ,and the theologians who hold this opinion say that the recitation of the canonical hours is imposed under one precept only1 and hence there is only one obligation embracing the seven hours4 ,this is the opinion of ,st4 ,alphonsus 7n4 #adh7 who quotes several authors 7including ,lessius1 ,sanchez and ,st4 ,antoninus7 in support4 ,if a person in ,holy ,orders omit several hours with a retractation1 or a moral interruption in his sinful intentions1 he may commit several mortal sins1 because all the omissions1 which in themselves are grave matter1 may become independent of each other by the interruption and renewal of the intention 7,st4 ,alphonsus1 n4 #adh74 ,what must a person do who has a doubt that he has omitted something in his recitation of the office8 ,is he bound to make assurance doubly sure by reciting the part of which he doubts8 ,if the doubt be a positive doubt1 that is1 if he have good reason to believe that he has recited it1 he is not bound to anything further regarding the part in question4 ,for instance1 if a priest remembers having started the recitation of a lesson1 and in a short time finds himself at the end of it1 and cannot be sure if he have recited it1 the presumption is in favour of the priest and of the recitation1 because it is his custom to recite completely whatever part he commences4 ,he has1 thus1 moral certainty that he has satisfied the precept1 and it is not necessary to repeat it2 if the necessity for repetition be admitted in such a case1 a fruitful source of scruples is opened up4 ,on the other hand1 if the doubt be negative--that is to say1 if a person has no reasonable motive for believing that he has recited the full office or the full hour1 he is bound to recite the part omitted1 because in such a doubt1 the precept of recitation is1 as the theologians say1 in possession4 7,st4 ,alphonsus1 n4 #aej74 ,it is not allowed to change anything nor to add anything to the daily office without permission4 ,the ,sacred ,congregation of ,rites 7#aj ,june1 #afij1 n4 #cbbb7 replied to a query1 that in saints' offices nothing is to be added and nothing is to be changed1 and this reply applies to all sorts of offices1 old and new4 ,,the ,,order ,,to ,,be ,,observed ,,in ,,reciting ,,the ,,divine ,,office4 ,in reciting the ,divine ,office two points of order are to be noted3 7#a7 the order or arrangement of offices1 7#b7 the order or arrangement of ,hours4 ,the order of offices indicates which office is to be said on each day as laid down in the calendar4 ,the order of the ,hours points out which of the seven hours should be recited1 firstly1 secondly1 etc41 ,matins1 ,lauds1 ,prime1 ,terce1 etc4 ,it is of obligation to observe both orders4 ,but is it a sin to change wilfully the order of the office8 ,it is not1 if there be a reasonable cause for the change4 ,for instance1 if a priest cannot say the office proper to his diocese on a certain day1 but says some other approved office1 the change is not a sin4 ,but if a priest1 ex industria1 substitute one office for another1 it is per se a venial sin2 but if an office be said which is very much shorter than the calendar office1 or if this changing or substituting be so frequent as to disturb gravely the good order of the year's offices1 the sin may be 7and1 according to some authors1 is7 a mortal sin4 ,it is asked whether a person fulfils his debt to the ,church if he has recited by mistake an office other than the one assigned in the calendar of the day4 ,theologians teach that such a recitation fulfils the debt4 ,the ,church does not wish to impose a second recitation1 and her axiom officium pro officio valet holds1 provided always that the order of the psalms as laid down in the new psaltery is followed4 ,this order is necessary always for validity4 ,however1 if the substituted office be very much shorter than the omitted office1 it is advised to equalise them by reciting the psalms of ,matins1 ,this is a counsel and was not laid down by theologians as an obligation4 ,an office thus omitted is not to be transferred to another day 7,s4,c4,r41 ,june #agth1 #afgc74 ,the office may be omitted altogether for that year4 ,if there be leisure the omitted office should be recited4 ,this practice is in conformity with the spirit of the liturgy and with the right order of the calendar4 ,the ,sacred ,congregation of ,rites1 questioned on this matter1 replied sic debere fieri1 such should be done4 ,if a priest recites by mistake one day's office for another 7e4g41 the ,tuesday office on a ,monday7 he is bound to recite ,tuesday's office on ,tuesday 7,st4 ,alphonsus74 ,if1 however1 after a portion of the office has been read1 it is noticed that a mistake has been made in reading the calendar or the ,ordo1 and that the office partly recited is not the office of the current day1 what is to be done8 ,if the priest has without fault made the mistake of reciting some office not ascribed to the current day1 he is not bound to repeat the part already recited 7e4g41 ,matins72 it is sufficient1 valid and lawful to follow the correct office in the following ,hours4 ,the priest reciting is not bound to repeat even part of an hour1 if he finds out his mistake during the recitation of even a small hour4 ,and he may finish the psalm or hymn or prayer which he was reciting when he discovered his mistake1 and he may then take up the correct office at the part or hour at which he leaves off1 or he may finish the ,hour at which he was engaged4 ,the former solution of the difficulty seems the better1 as it more accurately agrees with the maxim1 error corrigatur ubi apprehenditur4 ,if the error in the selecting of the office has been wilful1 say1 through gross carelessness1 and is the fault of the priest who changes a notable part of a canonical ,hour1 he is obliged--the more probable opinion teaches--to repeat the full ,hour1 and this obligation binds under pain of venial sin--i4e41 the obligation to recite the office in the prescribed manner4 ,what is a person bound to do who forgets part of an ,hour--is he obliged to repeat the full ,hour8 ,he is bound to recite the part forgotten only1 unless the mistake be made through gross carelessness1 and unless it be a considerable part 7e4g41 two nocturns72 in that case he is bound under pain of venial sin to repeat the full ,hour4 ,if a person say the same ,hour 7e4g41 ,terce7 twice1 may he compensate for extra labour by the omission of an equivalent part 7e4g41 ,none78 ,such omission is unlawful2 he must recite all the ,hours without omission 7,scavini1 #cia74 ,is there an obligation to repeat the ,hours in the order fixed in the ,breviary8 ,yes1 there is such an obligation4 ,and a person may sin venially by the inversion of the ,hours1 ,the obligation binds sub veniali only4 ,the inversion does not mean any grave breach of order1 which is fixed by a secondary precept and as a circumstance of light importance4 ,if the whole office be recited1 the substance of the office--which is the main and primary matter--is safeguarded4 ,several authors argued that any inversion of the ,canonical ,hours1 if frequent1 is a mortal sin1 but the opinion which says that the inversion of the ,hours is only a venial sin is the more probable 7,st4 ,alph4 #afi2 ,gury1 #gg2 ,lehmkuhl ,,ii41 #fba74 ,which causes justify an inversion of the ,hours8 ,any reasonable cause justifies this inversion4 ,thus1 if a friend invite a priest to joint recitation of an ,hour1 and the priest have not the preceding canonical ,hours recited1 he is justified in accepting the invitation and in inverting the order of the ,hours4 ,or if a person have a ,diurnal only at hand1 he may read the day ,hours1 although he have not ,matins for the day read4 ,again1 a priest may not have the lessons for ,matins at hand1 but he may recite the psalms for ,matins1 ,lauds1 and add the lessons at ,matins when they are to hand 7,gury1 n4 #gh2 ,st4 ,alph41 n4 #agj74 ,is it a sin to say ,matins for following day before finishing office of current day8 ,some theologians answer affirmatively1 because the office of the current day should be complete before another office is begun4 ,others hold that such recitation is both valid and licit1 as the office of one day and its obligation have no bond with the office of another day1 and that any reasonable cause exempts from all sin or fault 7,gury1 n4 #gi74 ,not to recite the commemorations in the prescribed order set out in the ,ordo is held by some theologians to be a venial sin1 as they hold that the rubric is preceptive2 others hold that it is not any sin1 as they say that the rubric is directive4 ,,article ,,iii4--,,time ,,of ,,recitation4 ,the time fixed for the recitation of the entire office of the day is from midnight to the midnight following1 and anyone bound to recite the ,divine ,office does not sin gravely if he has recited carefully the entire office of the day between these limits of time2 because1 within these limits1 the substance of the obligation binding to time is fulfilled4 ,of course1 it is lawful in virtue of a privilege granted by the ,church to recite on the previous evening ,matins and ,lauds for the following day4 ,in the recitation the times fixed by the ,church for each hour should be observed4 ,but the non-recital at those fixed times is never a mortal sin and is rarely a venial sin1 unless their postponement or anticipation is without cause4 ,when may a priest begin the recitation of ,matins and ,lauds for the following day8 ,there were two different replies given to this question4 ,one opinion stated that it was lawful to begin ,matins and ,lauds after #b o'clock1 p4m41 and this could be lawfully done every day in the year1 and in every land4 ,another opinion--and ,st4 ,alphonsus calls it sententia verior--denies that such a course is lawful4 ,the old ,french ,breviaries gave a horarium arranging the hour of anticipation of ,matins and ,lauds1 so that no one should1 through temerity or ignorance1 begin the anticipation before the sun had passed half way in its course between mid-day and sunset4 ,on ,january #bjth the time to begin the anticipation of hours was #b4ae p4m41 but on ,june #hth the anticipation was not to begin till #d p4m4 ,nowadays1 the first opinion is held almost universally4 ,the principal internal argument for this opinion is the teaching that the anticipation may begin from the public hour of first vespers1 and these may be recited publicly according to present-day custom at #b p4m4 ,therefore1 this time1 #b o'clock p4m41 is the beginning of the ecclesiastical day1 and can be taken as the time for private anticipation of ,matins and ,lauds4 ,the external argument in favour of this opinion is the authority of theologians4 ,in #aije1 the ,sacred ,congregation of ,rites was asked the question ,utrum in privata recitatione ,matutinum sequentis diei incipi possit1 #b;da pomeriddiane84 ,the reply was1 ,consulantur probati auctores 7,acta ,sanctae ,sedis ,,xxxvii41 p4 #gab74 ,now many approved authors 7e4g41 ,lehmkuhl1 ,,ii41 #gic2 ,ballerini-,palmieri1 ,,iv4 #eae2 ,slater ,i41 p4 #fji7 hold that it is lawful1 privately1 to anticipate ,matins and ,lauds at #b o'clock1 p4m4 ,lehmkuhl1 who previously favoured a stricter view1 was compelled1 in the latest editions of his ,moral ,theology1 to say of this opinion which allows anticipation to begin at #b o'clock1 p4m43 ,quae sententia hodie a multis usque gravissimis viris tenetur et observatur1 ut1 spectata consuetudine1 extrinseca saltem probabilitas negari nequit4 ,we conclude1 accordingly1 that always and everywhere the private anticipation of ,matins and ,lauds may begin at #b p4m4 7cf4 ,irish ,ecclesiastical ,record1 ,fifth ,series1 ,vol4 ,i41 ,no4 #eda74 ,doubts have arisen in connection with time changes made by various ,states in ,europe4 ,the various schemes of new time1 of daylight saving1 of co-ordinations of time1 uniformity of time all through certain ,states1 have given rise to doubts and queries regarding the time for fulfilling the precept of the office and also regarding the time for lawful anticipation of ,matins and ,lauds4 ,these doubts were solved several years ago1 and now there is no longer any difficulty or anxiety over true time1 new time1 legal time1 in relation to matters ecclesiastical4 ,in reply to queries1 ,dr4 ,m4 ,j4 ,o',donnell1 in the ,irish ,ecclesiastical ,record 7,vol4 ,,iii41 p4 #ehb71 explains clearly this time difficulty and its solution by the ,congregation of the ,council on #bbnd ,july1 #ahic4 ,the ,bishop of ,trier explained to the ,congregation of the ,council that owing to the ,state legislation in the ,german ,empire all public clocks should register the same time1 and that this meant that in his diocese the legal computation differs by half an hour from the mean time4 ,may clerics follow the legal time in reciting the ,divine ,office8 was the bishop's question4 ,the ,congregation of the ,council answered by a simple affirmative4 ,in #ahib1 ,greenwich time was introduced for ,state purposes into all railway1 postal1 and ,government offices in ,holland4 ,the query was put to the ,congregation of the ,inquisition if the clergy and people might1 for the purpose of fast and other ecclesiastical obligations1 follow the new time1 or were they obliged to retain the true time8 ,the reply was affirmative ad primam3 negative ad secundam partem4 ,in a word1 the constant ,roman answer has been ',do as you please'2 so far as the approval of the legal time is concerned it confirms the conclusion of the editor of the ,acta 7xxxii-#bea7 that in computing time the ,church follows the rule that regulates all business concerns in different localities4444 ,in the meantime1 taking into account the conventional character of 'time' and the liberal principles of ,rome in the past1 we have no doubt that everyone1 priest or layman1 is fully justified in following the new time if he feels so inclined4 7,see ,codex ,juris4 ,canon41 ,can4 #cc74 ,are priests bound to recite ,matins and ,lauds before ,mass8 ,the first sentence of the ,ritus servandus in celebratione ,missae in the ,missal contains the clause saltem ,malutino cum ,laudibus absoluto1 ,the word saltem indicates that the ,church notifies the minimum and expects a further hour1 ,prime or even others of the small hours1 to be finished before ,mass4 ,but theologians hold that there is no grave obligation for such prior-to-,mass recital1 and that any reasonable cause excuses from the obligation 7,lehmkuhl ,,ii41 #fbh74 ,in connection with this matter a very instructive and devotional essay in the ,irish ,ecclesiastical ,record 7,fourth ,series ,,xxxi41 n4 #ecc7 by ,father ,m4 ,russell1 ,s4,j41 is well worth reading4 ,it is entitled ,a ,neglected ,adverb2 the adverb being saltem1 from the clause quoted4 ,at what times should the small hours be recited8 ,prime may be1 and1 probably with more appropriateness1 should be used as morning prayer and said before ,mass4 ,terce and ,sext may be said before mid-day1 or ,sext and ,none may be said after mid-day4 ,vespers should be said after mid-day4 ,compline was the night prayer of the monks1 who probably instituted the hour4 ,it should be borne in mind that the substance of the law of recitation is fulfilled if the whole office of the day be recited before midnight1 and that the obligation for entire and complete recitation is grave2 while the recitation of the hours at set hours of the day is a light obligation4 ,,article ,,iv4-,,of ,,the ,,place ,,of ,,recitation ,,and ,,the ,,attitude ,,in ,,reciting ,,the ,,office4 ,where should the ,divine ,office be recited8 ,the ,divine ,office should be recited in the place intended and set apart by the ,church for that purpose--viz41 in the choir or in the ,church 7,con4 ,trid41 sess4 #bd74 ,canons and religious are bound to recite their office in choir2 of course1 this refers to ,canons in residence at a cathedral for daily service1 and to religious in the strict application of the term4 ,the ,divine ,office may be recited by priests anywhere1 in the church1 in a dwelling-house1 walking1 in the fields1 etc4 ,in reciting the office a priest should observe an attitude in harmony with the great work in which he is engaged1 prayer to ,god4 ,hence1 his attitude should be becoming1 on his knees1 standing1 sitting1 walking1 but not sprawling or lying4 ,the rubrics which prescribe kneeling1 sitting1 standing1 apply to choir recitation only4 ,but writers recommend that in private recitation these directions should not be altogether omitted1 and they say that the practice of these rubrics of kneeling1 bowing1 standing1 etc41 is laudable and an aid to devout recital4 ,,article ,v4--,,pronunciation ,,of ,,the ,,words4 ,what kind of pronunciation is to be attended to in the recitation of the ,divine ,office8 ,the pronunciation should be vocal--that is1 there should be some sound1 aliquis sonitus verborum1 as ,st4 ,alphonsus writes 7n4 #afb74 ,hence1 to read the ,breviary merely mentally or with the eyes only1 does not satisfy the obligation4,a ,although the reader may not hear the sound produced1 he must be careful to form with his lips every syllable4 ,this must be done1 not necessarily in a throaty way4 ,the formation of the words clearly with the lips suffices4 ,but writers on this point emphasise the importance of audible recitation as a preventive of slurred1 mutilated ,latinity1 which often leads to careless1 or even invalid recitation4 ,they note1 too1 that the reading with the eye merely1 is a habit which readers bring from the reading of other books to their reading of the ,breviary4 ,german authors dwell at length on the fact that many priests1 very early in their career1 contract the habit of faulty vocalisation of liturgy1 and that they never seem to notice their fault1 or at least never seem to attempt an amendment4 ,these authors attribute the defect to sub-voce recitation and recommend audible recitation1 long and frequent audible recitation1 to all priests reading their hours4 ,footnote ,a3 ,the privilege of mental recitation was granted to the ,friar ,minor by ,pope ,leo ,x4 and ,pius ,v41 but it is probable that the privilege was withdrawn by ,pope ,gregory ,,xv4 in #afbb1 in his letter ,romanus ,pontifex2 and ,urban ,,viii41 #afce1 withdrew all privileges granted vivae vocis oraculo4 ,the text of the document granting the privilege is obscurely worded4 ,still1 several theologians of repute maintain that the privilege still exists and extends to the whole office4 ,this is taught by the ,salaraenticenses1 ,de hor4 can4 cap4 #c1 n4 #ee2 ,tamburini1 ,rodriguez1 etc41 others opposed this view of the privilege existing after ,pope ,urban's letter ,alias4 ,this privilege extends to secular priests who are ,franciscan tertiaries1 if it exists at all4 ,can a priest fulfil his obligation by reciting the office with a companion8 ,yes1 he can1 for such recitation is the ,church's ideal2 and the priest who says his part 7alternate verses1 etc471 as in choir1 fulfils his obligation1 even when his companion is a layman or an inattentive person4 ,in such recitation a priest should be careful 7#a7 that his recitation be of alternate verses1 7#b7 that the verse recitation be successive and not simultaneous1 7#c7 that the verses1 etc41 chanted by one companion 7or by one choir7 be heard by the other companion or choir4 ,there is no necessity for a priest at such recitation to say one verse in a loud voice and to say his companion's verses in a low1 inaudible voice4 ,some priests do this with distressing results4 ,imperfect vocal recitation often leads to doubts and scruples in old age when remedies either cannot be applied or prove useless4 ,those who recite the office in choir are bound by the rubrics concerning kneeling1 sitting1 standing1 etc4 ,secondly1 they are bound to observe the rules of the liturgy1 especially the rule as to the stop in each verse at the asterisk mark4 ,thirdly1 they are bound to recite clearly and distinctly2 but even if they cannot hear distinctly the alternate choir1 or even if they recite in a low voice1 they fulfil the obligation of recitation2 and canons are bound at ,cathedral offices to sing and chant or to lose their manual distributions and the fruits of their prebends4 ,if a person reciting his office with a companion or in a choir does not understand the words recited by his companion or by the choir1 he is not bound at the end to repeat the part which he did not understand1 because such a person has the intention of offering prayer and praise to ,god1 and that intention suffices4 ,moreover1 the ,church's precept of reciting the office should he interpreted benignly1 otherwise it must give rise to many scruples2 for1 companions in recitation1 then1 always1 should be anxious as to the duty of repetition or the non-fulfilled duty of complete recitation4 ,pronunciation of the words of the office should be integral4 ,that is1 the words and syllables are to be repeated fully without mutilation or abbreviation4 ,hence1 if mutilation of the words occur to such an extent that the sense or meaning of the words is notably changed1 mortal sin may be committed4 ,but if the mutilation be small in quantity there is only a venial sin committed1 and often no sin at all may be committed1 as the mutilation of words or syllables may be quite involuntary1 or may be done inadvertently1 or may arise from an inveterate habit very difficult to correct1 and in the attempt to cure it time and patience may have been spent 7,st4 ,alph41 #afd-afe74 ,this bad habit1 if it extend over a large portion of the recitation and destroy notably the sense of the words1 may bind sub gravi to repetition1 as this fault or habit affects the very substance of recitation4 ,priests seldom are bound to such a repetition1 as the mutilation is not destructive to the sense of a notable part of the office and hence does not affect the substance of the obligation to vocal recital4 ,st4 ,alphonsus holds 7n4 #afe71 that the obligation is fulfilled as long as the meaning is not destroyed1 quando servatur aliqua significatio verborum4 ,pronunciation should be continuous4 ,that is1 the recitation of each hour should be continuous1 non-interrupted1 and every notable stoppage or break in the recitation of a canonical hour is a venial sin1 if there be no excusing cause for such an interruption4 ,any reasonable cause for interruption 7e4g41 to obey a bell call1 to see a parishioner who calls1 to hear a confession7 excuses from all fault 7,st4 ,alph41 n4 #afh74 ,if the recital of the office for any canonical hour be interrupted1 should the whole hour be repeated8 ,some theologians say that it should be repeated4 ,but the more probable opinion denies that there is any such obligation2 it holds that the union of the prayers prescribed by the ,church is not broken1 as each psalm1 each lesson1 each prayer1 has a complete signification and they are united sufficiently in one round of prayer by the intention formed of continuing the ,hour1 or even by the actual continuation4 ,gury states that a priest interrupting the office between the verses of a psalm is not bound to repeat the entire psalm on resuming the recitation1 as he says each verse has its own signification4 ,may ,matins be said separately from ,lauds without any excusing cause8 ,yes1 for it was the practice of the early ,church to say these parts of the liturgy at times separated by intervals4 ,but if ,matins be said separately1 without ,lauds following immediately4 ,pater ,noster with ,dominus ,vobiscum and the prayer of the day should be said at the end of the ,te ,deum1 ,if ,lauds follow ,matins immediately the ,pater and ,ave should not be said1 for the ,congregation 7same decree7 says ,laudes incohandas ut in ,psalterio1 but in the ,psalter the ,pater and ,ave are not assigned for the beginning of ,lauds4 ,a notable time may elapse between the nocturns of ,matins without any excusing cause4 ,in the early ,church intervals occurred between each nocturn4 ,some authors state that an interval of three hours between two nocturns is quite lawful1 even when there be no cause for the delay4 ,with a reasonable cause the interval may last as long as the excusing cause requires4 ,,article ,,vi4--,,intention ,,and ,,attention4 ,the valid recitation of the ,divine ,office requires that the priest should have in his mind an intention of praying1 for the ,divine ,office is a true and real prayer1 not a mere vocal exercise4 ,hence1 a priest reading his office as a mere study or as a means of remembering the words of the psalms does not validly recite his office 7,st4 ,alph41 n4 #agf74 ,now1 what sort of intention is best and what sort of intention is necessary8 ,an actual1 explicit intention which states expressly when the ,breviary is opened1 ,i intend to pray1 is the best intention4 ,the devout recital of the prayer ,aperi ,domine expresses well the best form of the actual1 explicit intentions of those reciting the office4 ,but such an express1 actual intention is not necessary2 a virtual intention1 which finds expression in the opening of the ,breviary to recite the office1 suffices4 ,the mere opening of the book1 the finding out of the office1 the arrangement of the book markers1 are ample evidence of the existence of a virtual intention quite sufficient for the valid recitation of the office4 ,st4 ,alphonsus writes1 ,imo puto semper adesse exercite1 intentionem actualem implendi officium 7n4 #agf74 ,this question of intention gives great trouble to the timid and scrupulous1 whose doubts and difficulties seem hard to solve4 ,the common sense and common practice in everyday affairs seem to desert some people when they prepare to read the canonical hours4 ,for1 who has not seen the nervous1 pious1 anxious cleric1 stupidly labouring to acquire even a sufficient intention before beginning his hours8 ,attention in reading the hours is a much more discussed and much more difficult mental effort4 ,it means the application of the mind to the thing in which we are engaged4 ,when we listen to a conversation or when we write a letter the mind is fixed and attentive to the matter spoken or written4 ,intention is an act of the will2 attention is an act of the understanding4 ,attention may be either external or internal4 ,external attention is attention of such a kind that it excludes every exterior action physically incompatible with the recitation of the office--e4g41 to write or type a letter1 to listen attentively to those conversing1 are acts incompatible with the simultaneous recitation of the office4 ,but walking1 poking a fire1 looking for the lessons1 whilst reciting from memory all the time1 are not incompatible with the external attention required in office recital2 because such acts do not require mental effort which could count as a serious disturbing element4 ,however1 in this matter of external attention no rule can be formulated for all ,breviary readers2 for what may lightly disturb and distract one reader may have no effect on another1 and yet may seriously disturb the recitation of another 7,st4 ,alph41 n4 #agf74 ,external attention is necessary for the valid recitation of the office4 ,internal attention is application or advertence of the mind4 ,is such internal attention1 such deliberate application or mental advertence necessary for the valid recitation of the office8 ,there are two opinions on this matter1 two replies to the question4 ,according to one opinion1 and this is the more common and the more probable one1 internal attention is required for the valid recitation of the ,hours4 #a4 ,because the ,divine ,office is a prayer1 but there can be no true or real prayer without internal attention1 for prayer is defined as an elevation of the soul to ,god1 but if there be no internal attention1 there is no elevation of the soul to ,god1 and no prayer4 #b4 ,our ,lord complained of those who had external attention at prayer1 but lacked internal attention or advertence1 ,this people honour me with their lips1 but their heart is far from me 7,st4 ,matt4 xv474 #c4 ,the ,church appears to demand internal attention at prayer1 for although she has not given any positive precept dealing with this kind of attention1 she does the same thing when she commands that the recitation of the ,divine ,office take the form of prayer for ,god's honour1 and this recitation of words cannot be true prayer without internal attention4 #d4 ,the ,council of ,trent seems to exact this attention when it wishes that the ,divine ,office be said reverently1 distinctly and devoutly1 reverenter1 distincte1 devote4 #e4 ,if no internal attention be required in reciting the ,hours1 it is difficult to see how voluntary distractions are forbidden by ,divine ,law4 ,this is the opinion held by ,cajetan 7#adif-aecd71 ,sa 7#aecj-aeif71 ,azor 7#aeci-afjc71 ,sanchez 7#aeej-afaj71 ,roncaglai 7#afgg-agcg71 ,concina 7#afhg-agef71 and ,st4 ,alphonsus1 the great ,doctor of prayer 7#afif-aghg74 ,according to the other opinion1 external attention suffices always and ever to satisfy substantially the obligation of reading the office and for the avoidance of mortal sin which invalid recitation entails4 ,for1 7#a7 ,to pray is to speak to ,god1 to trust in ,him1 to manifest to ,him the wishes and wants of the soul2 but this can be done by a person who has voluntary distractions of mind1 just as a man can read to his king an address1 setting forth the thanks and requests of his subjects1 although the reader's mind is far from dwelling on the words or the meaning of the sentences before his eyes4 ,but he is careful to read all the words in a clear1 intelligible manner4 ,now the theologians who maintain this opinion say that1 a fortiori1 this method of reading the ,hours should be valid2 for1 in the reading the priest acts principally in the name of the ,church1 as her minister1 and offers up prayers to ,god in her name1 and they say that the irreverence of the servant does not render the prayer of the ,church unpleasing to ,him1 7#b7 ,he who makes a vow1 and resolves to do a certain act1 fulfils his vow1 even when fulfilling it he acts with voluntary distractions2 so1 a pari1 with the recitation of the office1 7#c7 ,the administration of the sacraments--even the administration of ,extreme ,unction1 the form of which is a prayer--with full voluntary distractions is valid2 so1 too1 should be the recital of ,breviary prayers4 7#d7 ,in the other opinion it is hard to see how1 if voluntary distractions destroy the substance of prayer1 involuntary distractions do not produce similar effect1 and hence1 there can be no prayer if there be distraction of any kind4 ,this opinion was held by ,lugo 7#aehc-affj71 ,gobat 7#afjj-afgi71 ,sporer 7#afji-afhc71 ,st4 ,antonnius 7#achi-adei71 and other eminent men4 ,it is quoted by ,st4 ,alphonsus1 as satis probabilis4 ,of it1 ,lehmkuhl writes1 ,quae ad substantiam divini officii dicamus satis probabiliter sufficere cum intentione orandi observasse attentionem externam 7,,ii4 #fce74 ,what are the divisions or kinds of internal attention8 ,i4 ,objectively they are 7#a7 spiritual attention1 7#b7 literal attention1 7#c7 superficial or material attention4 ,spiritual attention is that advertence of soul which tends towards ,god1 the ,term of all prayer1 when the soul meditates on the power1 wisdom1 goodness of ,god1 on the ,passion1 on the ,mother of ,god1 on ,god's saints4 ,literal attention is that which strives to lay hold of the meaning of the words said in the office4 ,superficial attention is that advertence of soul which applies itself to the correct recitation of the words1 avoiding errors of pronunciation1 mutilation1 transposition1 etc41 etc4 ,,ii4 ,subjectively1 virtual attention suffices2 habitual is divided into actual and interpretative4 ,actual attention is that which exists at the moment--e4g41 the attention paid by a pupil to a question put by a teacher4 ,virtual attention is attention which was once actual1 but is not such at the time spoken of1 but which lives virtually4 ,habitual is attention which once was actual1 which does not remain in act1 but which was not retracted4 ,interpretative attention is that which never existed at all1 but which would have existed if the agent had adverted4 ,which kind of internal attention is required in the reading of the ,office8 ,i4 ,objectively1 material1 or superficial attention is necessary1 since the ,breviary is a vocal prayer1 and therefore it is necessary to pronounce distinctly all the words of the day's office and to observe the rubrics4 ,but this suffices2 it is not necessary that a priest reciting his ,hours should carefully notice each word1 it is sufficient to have general and moral attention to recite every part well1 and with the intention of praying1 ,sed sufficere moralem et generalem qua quis curet bene omnia dicere cum intentione orandi 7,st4 ,alphonsus74 ,hence1 objectively1 neither attention1 which is called spiritual1 because it is not easy to attain1 nor the literal attention1 which religious who do not understand ,latin strive after1 is needed for valid recitation4 ,by this1 it is not meant to convey that spiritual attention is not very excellent and very commendable and praiseworthy4 ,subjectively1 virtual attention suffices2 habitual does not suffice1 neither does interpretative4 ,best of all is actual attention1 but it is not necessary1 because it is not always within the power of mortals4 ,this want of internal attention is called mental distraction4 ,theologians distinguish two kinds of distractions1 voluntary and involuntary4 ,voluntary distractions are thoughts which the mind freely and directly embraces to the exclusion of pious thoughts which should occupy it in prayer1 of which the office is a high form2 or they may be thoughts which arise from previous laziness1 thoughtlessness1 pre-occupation or some engrossing worldly affair4 ,involuntary distractions are those which come unbidden and unsought to the mind1 are neither placed directly1 nor by their causes1 by the person at prayer4 ,does a person reciting the ,hours sin if he have distractions8 ,if the distractions be involuntary there is no sin4 ,but if the distractions be voluntary there is sin1 ,but1 unless the mind be altogether filled with distractions1 not thinking of ,god1 of prayer1 of the words or of the meaning1 and unless the distractions are fully voluntary and reflective during a notable part of the office1 there is no mortal sin4 ,hence1 ,st4 ,alphonsus1 the great ,doctor of ,prayer1 wrote1 ut dicatur aliquis officio non satisfacere1 non solum requiritur ut voluntarie se distrahat1 sed etiam ut plene advertat se distrahi1 nam alias iste1 licet sponte se divertat non tamen sponte se divertit a recitatione 7,st4 ,alphonsus1 n4 #agg74 ,therefore1 before a person accuse himself of not satisfying the precept of recitation1 on account of inattention or distractions1 he must be able to affirm positively 7#a7that he was wilfully distracted1 7#b7;he must have noticed not only his distraction and mental occupation by vain thoughts1 but he must have noticed also that he was distracted in his recitation2 7#c7;he must be able to state positively that the intention1 resolution or desire to recite piously1 which he made at the beginning of his prayer1 was revoked with full advertence and that it did not exist either actually or virtually during the time of distraction in his recitation4 ,seldom1 indeed1 are these conditions fulfilled1 and seldom are there gravely sinful distractions4 ,this subject of attention in prayer1 in the official prayer of the ,church1 is important4 ,long and learned disputes about its nature and requirements occupied great thinkers in times long gone by4 ,to-day theologians argue on different sides2 and anxiety1 serious1 painful and life-long1 reigns in the souls of many who struggle to recite the office1 digne1 attente ac devote4 ,,article ,,vii4-,,causes ,,which ,,excuse ,,from ,,reading ,,the ,,office4 ,authors generally give six causes which excuse a person from saying the ,hours3 lawful dispensation1 important work1 grave illness1 grave fear1 blindness1 want of a ,breviary4 ,they are recorded in the well-known lines3-- ,quem ,papa dispenset multus labor opprimit aeger ,qui timet aut occulus1 officioque caret4 #a4 ,the obligation of reading the ,office is imposed by the ,church and the ,pope can dispense in it even without cause4 ,bishops can give temporary dispensations4 #b4 ,a grave occupation excuses from the whole or from a part of the ,office4 ,thus1 missioners giving missions or parish retreats are excused from the whole ,office2 so1 too1 are priest combatants in the battle line2 but when in rest camps they are bound to say the ,hours4 ,a priest engaged in saying his ,office1 if he receive an urgent call to a dying person may not have time to finish his ,office before midnight4 ,he is exempt from the part of the ,office omitted and does not sin by the omission4 ,the proposition claiming exemption from the ,office for those engaged in great studies was condemned by ,pope ,alexander ,,vii4 ,the biographers of ,lamennais trace the beginning of his downfall to his exemption from his daily ,office4 ,a difficulty arises sometimes as regards the full or partial or non-exemption of those who foresee that serious occupation which cannot be neglected must arise to prevent the recitation of the ,hours4 ,in such cases priests are bound to recite the ,office1 or as much of it as possible1 within the limits of the current day4 ,in doing this they may anticipate the times fixed for the recitation of the small ,hours1 and they may anticipate ,vespers and ,compline by reciting them in the forenoon4 ,if a priest foresees that he may not be able to recite ,matins for next day he is not bound to anticipate1 as there is no obligation to anticipation2 the obligation is recital between midnight and midnight4 ,it is becoming to anticipate1 if possible1 so that the ,office may be full and entire4 ,if before midnight there be a cessation from necessary professional work 7e4g41 hearing confessions71 a priest is bound to finish his ,office for the day or to say as much of it as time allows4 ,if1 however1 there be time merely to take a necessary meal before midnight 7e4g41 to prepare for a late ,mass on next day1 ,sunday71 and not time to eat and to recite1 the obligation of saying the ,hours ceases4 ,a grave illness exempts from the saying of the canonical ,hours4 ,hence1 those seriously ill1 those who fear the saying of the ,office may upset them in their weak state1 and convalescents from a serious illness1 are excused from saying the ,hours4 ,in this matter the advice of a spiritual or a medical adviser should be faithfully carried out by patients4 ,st4 ,alphonsus teaches that invalids and convalescents may be allowed to say ,mass and yet not be bound to say the ,office1 as the saying of ,mass does not fatigue them so much as the saying of the ,office 7,st4 ,alphonsus1 n4 #aee74 ,a grave fear exempts from the saying of the ,office4 ,a priest amongst furious persecutors of the ,church should be excused from any recitation of his ,hours which he fears may draw on him cruel or severe punishments4 ,blindness makes the recitation of the ,office a physical impossibility4 ,even very defective sight1 although not total blindness1 exempts from the obligation of saying the ,office4 ,in all such cases a formal declaration of exemption should be sought4 ,some theologians hold that such priests1 if they have committed to memory a notable part of the psalms1 should repeat that part from memory4 ,the new psaltery makes such memorising an extremely difficult feat and no obligation for such a repetition from memory can be imposed4 ,want of a ,breviary excuses from the recitation of the ,office4 ,for example1 if a priest setting out on a long journey forgets to take his ,breviary or leaves it in a railway carriage1 and cannot procure another1 or cannot procure another without1 great inconvenience1 he is exempt from the obligation of his ,office2 and the omission being involuntary is sinless4 ,the wilful casting away of a ,breviary1 as an excuse for not being able to read the ,office1 is gravely sinful2 and unless the sinful desire be retracted there may be question of many mortal sins of wilful omission to fulfil the obligation1 as the omissions are then wilful in cause4 ,priests travelling are unable sometimes to recite the proper ,office of the day1 as their ,breviaries lack something 7e4g41 the proper prayer or the lessons of the second nocturn74 ,the ,sacred ,congregation of ,rites 7,december1 #ahed7 decided ,sacerdos peregre profectus cui molesti difficiliorque esset officii recitatio cui et pauca desunt in libro officii praesentis1 nempe oratio et legenda1 valet de communi absque obligatione propria deinde ad supplementum recitandi444 atque ita servari mandavit4 ,the psalms as arranged in the new psalter must always be said for a valid recitation of the ,office 7v4 ,divino ,afflatu74 ,what is a priest bound to do1 who from a grave cause cannot find time to recite the whole ,office but only a part of it8 ,st4 ,alphonsus gives the rule1 ,if you can recite a part equivalent to a small ,hour1 you are bound to do so under pain of mortal sin4 ,but if you cannot read or repeat a part equivalent to a small ,hour1 you are bound to nothing1 as a part so small--less than a small ,hour--taken separately1 is considered inappreciable for the end the ,church's law of recitation has in view4 ,,article ,,viii4--,,the ,,direction ,,of ,,the ,,scrupulous4 ,persons who are scrupulous about the recitation of the ,hours should have help from their confessors1 who should deal specifically with any of the scruples which arise in the daily task4 ,scruples generally concern the necessary intention1 the necessary attention1 pronunciation1 and the time necessary for a good and faithful recitation of the canonical ,hours4 ,how should a confessor deal with scruples about intention8 ,a confessor should tell a cleric1 scrupulous in this point1 that his fear is groundless and that by the very act of taking up his ,breviary he expresses his intention of praying1 of saying his ,hours2 that it is not necessary that such intention be actual or reflexive1 it is sufficient if it be virtual1 and that such an intention does exist every time one opens the ,breviary to say his ,hours4 ,the saying slowly and deliberately the prayer ,aperi ,domine is a great aid to the scrupulous in forming a right intention and in dispelling their vain fears4 ,clerics troubled about attention are helped and comforted by their confessor repeating to them what they well know themselves1 about voluntary and involuntary distractions1 and the telling of the anxious ones that this very anxiety and anguish show that their fear of losing attention in their prayer is a true and real sign of its existence4 ,in dealing with scruples about vocal and integral pronunciation a confessor should advise that no stopping should be made in the saying of the psalms1 etc41 but that the recitation should be continued quietly1 without restraining the voice1 without impatience1 and without scrutiny of the pronunciation of the part said1 ,god is a father1 full of goodness1 not an exacting taskmaster1 and ,he is more honoured by moderate care than by a disturbing solicitude4 ,above all things1 a confessor should remember that it is important to forbid scrupulous persons to repeat the whole or even the part of an ,hour4 ,an effort should be made by him to tranquilise the troubled soul with the principle that the precepts of the ,church do not bind him to repeat the ,hours with such inconvenience as leads to bodily and mental illness4 ,the ,church is our mother and does not wish her children to be troubled and solicitous1 but to pray in peace4 ,,chapter ,,iv4 ,,some ,,rules ,,of ,,ascetic ,,theology ,,for ,,the ,,pious ,,recitation ,,of ,,the ,,breviary4 ,there are many reasons why we should recite the ,divine ,office devoutly1 for 7#a7 the words which we read are holy2 7#b7 ,he to ,whom we speak is ,god2 7#c7 we speak in the name of ,holy ,church2 7#d7 we are the associates of thousands on earth and in heaven who sing ,god's praises2 7#e7 the purpose of our prayer is sublime2 7#f7 it gives glory to ,god and draws down ,his grace and mercy on ,his ,church2 7#g7 and1 finally1 the recitation of the ,office brings help and strength to those who repeat it fervently4 ,and1 firstly1 let us see what are the words of the ,office4 ,they are the words of ,god or of ,his ,church4 ,in the psalms1 scripture lessons1 gospel extracts1 responses and antiphons1 we have ,god's inspired word4 ,in the prayers1 sermons1 homilies1 hymns1 and often in the responses and antiphons1 as the ,church is guided and assisted by the ,holy ,ghost1 it may be1 in a sense1 true to say that these her words are divine4 ,for what is more worthy of respect than the word of ,god8 ,st4 ,augustine says that it is no less worthy of respect than the body of ,jesus ,christ4 ,non minus est verbum ,dei quam corpus ,christi 7,sermon #cjj74 ,how very careful should we be to treat the word of ,god with respect1 worthily1 attentively1 and devoutly 7digne1 attente ac devote74 7#b7 ,to whom do we speak in our daily service of prayer8 ,we speak to our ,master1 ,whose very special work we are doing in offering up the great prayer4 ,his adorable eyes are fixed upon us at this sacred duty4 ,he listens to us1 ,he reads our thoughts4 ,he judges our intentions1 our efforts and their fulfilment4 ,he is the ,king of kings1 the ,almighty ,god4 ,mindful of ,his presence and majesty should we not try earnestly to bless ,his ,holy name and to free our hearts from vain1 evil and wandering thoughts8 ,we pray ad benedicendum nomen sanctum tuum2 munda quoque cor meum ab omnibus vanis perversis et alienis cogitationibus4 7#c7 ,in whose name do we speak8 ,it is a great honour to be an ambassador for a great king and a mighty kingdom1 guarding the interests of the fatherland in a foreign land4 ,the priest is always such an ambassador4 ,for ,christ1 we are ambassadors1 says ,st4 ,paul4 ,in this work of daily recitation of the ,office1 we are ambassadors1 not of some petty king or tiny state1 but we represent the entire ,church1 the well-beloved spouse of ,christ1 to whose prayer ,he ever hearkens4 ,sonet vox tua in auribus meis2 vox enim tua dulcis est 7,canticle of ,canticles1 ii4 #ad74 ,and ,st4 ,bernard says ,sacerdos publica persona et totius ,ecclesie os4 ,hence1 every priest is the ambassador of ,christ and of ,his ,church1 the guardian of ,his interests4 ,and as it is the duty of ambassadors to study carefully1 to watch and further the interests of the kings whom they represent1 it is a priest's duty to study carefully and further the interests of ,christ's ,church by the devout fulfilment of the great daily duty1 the recitation of the ,divine ,office4 ,history brands as traitors those ambassadors who through ignorance of the language of the foreign court1 or through want of vigilant attention1 allow the interests of their royal masters to suffer4 ,what a punishment awaits the days and years of ignorant1 careless or inattentive fulfilment of the great official work of a priest--the ,divine ,office4 ,who are a priest's associates in this work8 ,they are the thousands of priests and religious throughout the world who say the ,hours1 and who send up daily and nightly the great prayer of praise and thanksgiving to ,god4 ,secundum nomen tuum1 sic et laus tua in fines terrae 7ps4 #dg1 v4 ii74 ,dies diei eructat verbum et nox nocti indicat scientiam 7ps4 #ah1 v4 #c74 ,in this holy work of reciting the ,hours1 we are united with the angels and saints in heaven in honouring our common ,creator2 for1 the ,church herself reminds us of this ineffable honour in the hymn for the dedication of the ,church3-- ,sed ilia sedes ,coelitum ,semper resultat laudibus ,dumque trinum el unicum ,jugi canore jungimur ,almae ,sionis aemuli4 ,that house on high--it ever rings ,with praises of the ,king of kings2 ,for ever there1 on harps divine1 ,they hymn th' eternal ,one and ,trine ,we1 here below1 the strain prolong21 ,and faintly echo ,sion's song4 ,what are the ends for which the ,office is said8 7a7 ,to glorify ,god1 7b7 to help holy ,church1 and 7c7 to sanctify ourselves4 7a7 ,to glorify ,god1 that is1 to adore ,his infinite majesty1 to thank ,him for his innumerable and constant blessings1 to satisfy ,his justice in expiating the sins of the world and to beg ,his grace and mercy4 ,the ends for which the ,office are said are the same as those for which ,mass is offered1 for the ,office is the supplement of the ,mass 7,tronson74 7b7 ,to help holy ,church4 ,the ,church militant has many and great needs4 ,it is her mission to extend the ,kingdom of ,christ1 and to do this great work she needs freedom from hostile laws1 strength and courage to withstand tyrants and persecution1 unity and peace amongst her children and pastors1 zeal in her ministers and recruits for her militant forces4 ,to obtain these results the ,church relies very much on the devout recitation of the ,office4 ,doubtless1 it is for these purposes that the ,church has confided to the care of her chosen ministers this public official prayer and has laid no such obligation on the laity4 ,st4 ,alphonsus did not hesitate to say that if priests and religious said the ,office as they should say it1 the ,church should not be in the deplorable state that it then was in4 ,this ,doctor of the ,church adds that by devout saying of the ,office many sinners could be drawn from the slavery of the devil and many souls would love ,god with more fervour4 ,the wants of the ,church are greater now than they were ever before4 ,each devoutly-said ,hour draws down ,god's blessing on ,his ,church4 ,what a vast number of blessings come from a life of daily recitation offered worthily1 attentively and devoutly 7digne1 attente1 ac devote74 7c7 ,the benefit of the person who recites the ,hours4 ,the third end for which the canonical ,hours are offered is for the benefit of the person who recites them4 ,st4 ,alphonsus wrote1 ,if they said the ,office as they ought1 priests themselves should not be always the same1 always imperfect1 prone to anger1 greedy1 attached to self-interest and to vanities4444 ,but if they recited the ,office1 not as they say it with distractions and irreverences1 but with devotion and recollection1 uniting the affections of the heart with so many petitions which they present to ,god1 they should certainly not be so weak as they are1 but would acquire fervour and strength to resist all temptations and to lead a life worthy of priests4 ,another blessing springs from the attentive recitation of the ,breviary--viz41 the daily withdrawal from the world and its cares which must be banished from the soul which speaks with ,god4 ,for1 as ,st4 ,alphonsus writes1 the saying of the ,hours devoutly1 gives occasion to pious souls to elicit many acts of virtue1 acts of faith1 of hope1 of charity1 of humility1 etc4 ,for one psalm1 says the saint1 moves all the powers of the soul and causes us to elicit a hundred acts4 ,and in the ,breviary are found the most beautiful formulae of adoration and praise1 the psalms above all other parts of the ,office being wonderfully rich in magnificent praise of ,god's attributes4 ,where can such sublime forms of prayer and praise be found as in ,psalms1 #h1 #i1 #ag1 #ah1 #ba1 #bc1 #bh1 #bi1 #cc1 #de1 #df1 #di1 #ed--to name but a few8 ,finally1 the attentive recitation of the ,breviary is a source of light and of grace and of merit4 ,how many lights in prayer spring from these divine words2 how many maxims enter the soul1 how many beautiful prayers are said1 and if they be well said1 they would obtain for priests treasures of grace1 according to ,christ's infallible promise1 ,ask and you shall receive8 ,a person can merit several degrees of glory by one devout recitation of the ,office1 what an abundance of merit may be gained by the devout recitations in a life of twenty1 thirty or forty years6 ,and it was this thought of lost opportunities and of the great treasures within the reach of priests1 which caused ,st4 ,alphonsus when an old man1 to study the ,breviary psalms and to write his well-known work4 ,nor was ,st4 ,alphonsus alone in his opinion of the great means of sanctification which the ,breviary affords to priests4 ,st4 ,joseph of ,cupertino 7#afjc-affc7 was asked by ,monsignor ,claver1 ,bishop of ,potenza1 to point out a means for the greater sanctification of the priests of his diocese4 ,the saint replied1 ,monsignor1 if you wish to sanctify your priests strive to procure two things for them1 that they say the ,office piously and that they say ,mass with fervour4 ,nothing more is necessary to ensure their salvation 7,life of ,st4 ,joseph ,cupertino by ,bernini74 ,the words of the wonderful ,franciscan1 whose life was a marvel of piety1 were repeated a century later by ,st4 ,leonard of ,port ,maurice 7#afga-agea7 and are often quoted as his own4 ,in every age of the ,church earnest souls drew great sweetness and consolation from reading the psalms or from reading the canonical ,hours4 ,writers dealing with this part of priestly work quote the words of eminent servants of ,god1 ,they quote ,st4 ,augustine1 ,st4 ,gregory ,nazianzan1 ,st4 ,bernard1 ,st4 ,catherine of ,bologna1 ,st4 ,philip ,neri1 ,st4 ,francis ,de ,sales and ,st4 ,alphonsus4 ,it would make this section of this book too long to quote the words of these saints4 ,but the words of ,st4 ,francis ,de ,sales seem to have a special force4 ,sometimes ,i am so low-spirited1 wrote the ,saint1 by business and events1 that ,i do not know where to turn nor at what end to begin3 but during the ,office nothing annoys me1 ,i have not even distractions1 ,i imagine that ,i am in heaven singing with the angels the praises of my ,creator2 and on leaving the choir ,i find often that the mighty problems which had given me trouble are cleared away and1 solved in an ,instant4 ,biographies of ,god's servants record many great favours bestowed on priests who recite the ,breviary piously4 ,cardinal ,bona1 recording a vision vouchsafed to ,st4 ,bernard1 tells how the saint saw an angel beside each choir monk1 recording his disposition of soul4 ,some angels wrote in letters of gold1 others in letters of silver1 others in ink1 others in water1 and others held their pens but wrote nothing4 ,our ,lord explained to the saint the meaning of the vision2 the writing in gold typified charity and the fervour of the recitation2 the writing in silver denoted devotion but little charity or fervour2 the words in ink-writing signified careful attention to the full verbal recitation but to little else2 the words written in water meant distraction and little attention to the meaning or to the words2 and the angels who wrote nothing watched the insolence of those who were voluntarily distracted4 ,the vision has furnished the theme of much pious writing and a theme for ,christian painters4 ,it shows how ,god watches over the daily work of priests1 while ,his angels record in golden or silvern letters the work of pious recitation1 or perhaps hold their pens at rest4 ,what means should be used to promote pious recitation8 ,,article ,,ii4--,,the ,,means ,,to ,,adopt ,,for ,,the ,,pious ,,recitation ,,of ,,the ,,breviary4 ,a4--,,the ,,means ,,to ,,adopt ,,before ,,the ,,recitation4 ,preparation is necessary before beginning every prayer1 for the ,holy ,ghost says1 ,before prayer prepare thy soul1 and be not as a man that tempteth ,god 7,ecclesias4 #ah4 #bc74 ,this preparation necessary before other prayers is above all necessary before the recitation of the ,divine ,office1 which is the greatest of all prayers4 ,two kinds of preparation are necessary1 the remote and the proximate4 ,the remote preparation demands the removal of all obstacles which impede prayer1 and the greatest of all prayers1 the ,church's official prayer4 ,the chief or capital obstacles which impede or prevent a pious recitation of the ,breviary are3 sin1 the passions1 the absorbing thoughts of creatures and the ignorance of the ,divine ,office4 ,and the means to remove these obstacles are to purify the conscience1 science1 to mortify the passions1 to guard the sense and to have an intelligent knowledge of the duty and requirements of a proper fulfilment of the daily task of the saying of the ,canonical ,hours4 ,the first means is to purify the conscience from sin1 for sin hinders prayer4 ,but what effect has sin on the recitation of the ,office8 ,the ,office is a prayer1 an elevation of the soul to ,god1 and as all writers on ascetics teach1 sin is a chain that binds us to earth2 it is1 says ,st4 ,francis1 as birdlime which impedes the soul in its flight upwards4 ,prayer is a conversation with ,god1 but a soul loving sin cannot converse with ,god2 ,peccatores ,deus non audit 7,st4 ,john1 ix4 #ca74 ,prayer is an intimate union with ,god1 but a soul resting in sin can have no intimate union with ,god2 there can be no intimate union between light and darkness1 between sanctity and sin1 between good and evil2 in a word1 between ,christ and ,belial4 ,quae participatio1 quae societas lucis ad tenebras8 ,quae conventio ,christi el ,belial8 ,the second means of procuring fervent prayer is the mortification of the passions4 ,it is not enough to secure fervour in prayer that our souls should be free from sin2 we must struggle to master our passions4 ,this point is important--for a soul upset by its passions1 anger1 pride1 etc41 cannot with fervour recite the ,hours1 for it cannot converse with ,god1 it cannot elevate itself to ,god1 it can have no true union with ,god4 ,it cannot converse with ,god1 for ,god will not converse with an unmortified soul for three reasons4 ,first1 ,he will not speak if there be no one to listen1 for the ,holy ,ghost tells us ,where there is no hearing1 pour not out words 7,eccli4 xxxii4 #f74 ,god wishes a soul in converse with ,him to be calm and still1 for ,god is not in the earthquake 7#c ,kings1 xix4 ii474 ,again1 even if ,god speaks to an unmortified soul1 it cannot hear ,him as the passions fix its attention on worldly matters4 ,and even when such a soul tries to listen and to understand1 the passions surging and warring drown all sound and sense of holy things4 ,for1 the animal man perceiveth not these things that are of the spirit of ,god1 for it is foolishness to him and he cannot understand1 because it is spiritually examined 7,i4 ,cor4 ii4 #ad74 ,the human soul cannot truly unite itself to ,god if the passions are not conquered1 because by their very nature they are opposed to ,god and hence inspire estrangement from1 and disgust for1 holy things4 ,thirdly1 the senses must be guarded4 ,our five senses can impede the recitation of the ,office because they present to our souls images of the things which occupy them1 and they can draw our will towards the pleasures which correspond with these objects4 ,it is necessary for the worthy1 attentive and devout saying of the ,office that each sense be guarded4 ,the sense of sight should be guarded from gazing at objects at hand1 persons1 books1 landscape1 etc4 ,the sense of hearing should be guarded in flying from the company of evil speakers1 calumniators1 detractors1 those who speak of worldly affairs or who give evil counsel4 ,it is necessary1 too1 to guard the tongue from evil speech4 ,i have set a guard to my mouth1 when the sinner stood against me 7,psalm #ch1 #b72 and it is well to guard against too frequent or too long conversations1 which fill the soul with thoughts disturbing to a prayerful disposition4 ,the sense of touch should likewise be guarded1 for ,st4 ,thomas says that the sense of touch is the maintenance of the other senses 7#a ,p4 q4 #gf1 a4 #ge74 ,and when the foundations of a house commence to fall asunder1 the walls1 the frame and the roof totter and fall4 ,so it is with the senses2 when the sense of touch is disturbed the other senses quickly complete the ruin4 ,what knowledge is needed for the valid and for the licit recitation of the ,hours8 ,must the person know the meaning of the words read8 ,no such knowledge is necessary1 for ,god hears the prayer of the ignorant and illiterate and of the babes4 ,to the chief priests and scribes1 who hearing the children crying out the ,saviour's praise in the temple1 ,christ said ,yea1 have you not read ',out of the mouths of infants and sucklings thou hast perfected praise' 7,st4 ,matth4 xxi4 #ae-af71 ,st4 ,augustine defended from the sneers of the learned1 those who prayed to ,god in rude and barbarous words1 or words which they did not understand4 ,noverint non esse vocem ad aures ,dei nisi animi affectum 7,de ,catech4 ,rud4 ,c4,i474 ,the ,church has bound religious1 both men and women1 to say the ,office in choir1 even though they may not understand ,latin4 ,nevertheless1 it is highly desirable that those who understand ,latin should understand what they read daily in the ,breviary4 ,god1 the ,church1 the practice of the saints1 our own intelligence1 our spiritual advantage1 demand that every priest should read with knowledge so that with more certainty he may read attentively and devoutly4 ,for 7#a7 the ,holy ,ghost warns us to sing wisely1 ,psallite sapienter 7,ps4 #df4h72 7#b7 that priests may sing wisely1 may say the daily ,office piously is the reason and end of liturgical studies of the psalms and of the ,breviary in theological colleges2 7#c7 the saints who wrote so piously and so learnedly on the psalms and on psalmody are for ever impressing this matter of intelligent recitation4 ,st4 ,augustine wrote1 ,et quare dicta sunt1 nisi ut sciantur8 ,quare sonuerunt nisi ut audiantur8 ,quare audita sunt nisi ut intelligantur 7,tract xxxi4 in ,joan74 ,again1 commenting on psalm #adf1 he writes1 ,david teaches that we sing wisely2 let us not seek the mere sound for the ear1 but a light for the soul4 ,st4 ,thomas ,aquinas commenting on ,for ,i pray in a tongue1 my spirit prayeth1 but my understanding is without fruit 7,i4 ,cor4 xiv4 #ad7 wrote ,constat quod plus lucratur qui orat4 ,nam1 ille qui intelligit reficitur quantum ad intellectum et quantum ad affectum2 sed mens ejus qui non intelligit est sine fructu refectionis4 ,and 7#d7 our own intellect tells us that the ,breviary should be read intelligently and devoutly4 ,one of the ends of the ,church in imposing the ,divine ,office as an obligation is1 that by honouring the holy mysteries1 or the holy memories of the saints1 we may raise our hearts and souls to ,god1 as ,st4 ,paul wishes us1 ,may the ,god of patience and of comfort grant you to be of one mind towards one another according to ,jesus ,christ1 that with one mind and one mouth you may glorify ,god 7,rom4 xv4 #e-f71 an effect that cannot be produced by the recital of words which are not understood4 ,it is almost impossible to avoid very grave distractions and to sustain attention if there be not a good knowledge of the matter and form of the ,hours recited4 ,it seems irrational that1 priests should spend daily more than an hour reading words that they understand not at all1 or very imperfectly2 and that the beautiful and sublime thought and language of the book of psalms1 which are admired by all educated men1 should be1 to those who read them every day for years1 nothing but a tinkling cymbal1 vox et praeterea nihil4 ,this is often the case even with priests who practise piously and methodically mental prayer4 ,and yet nowhere are such beautiful acts of faith and confidence in ,god's power expressed as in the ,psalms 7e4g41 #c1 #d1 #e1 #f1 #g1 #aj1 #ab1 #af1 #ai1 #be1 #bg1 #cj1 #cd1 #dc1 #ed1 #ee1 #ef1 etc472 no more sublime expressions of praise exist than in the ,psalms #h1 #i1 #ag1 #ah1 #bj1 #ba1 etc4 ,time spent in studying the history of the ,breviary1 the structure and the growth of the contents of each ,hour1 the meanings of the prayers and hymns1 is time well spent4 ,b4--,,the ,,immediate ,,preparation ,,for ,,the ,,recitation ,,of ,,the ,,hours4 ,first4 ,it is necessary to foresee from the reading of the ,ordo what is to be said1 and to mark all the psalms1 lessons1 responses1 antiphons and prayers4 ,by this practice1 ,st4 ,bonaventure says1 all is recited and recited in order4 ,libri et alia necessaria ad officium praeparantur et legenda studiose ante praevisa1 quando et quomodo sint dicenda dicuntur 7,intit4 ,novit1 p4 ,i41 c4 #d74 ,unless this matter be arranged before the prayer1 ,aperi is begun1 a priest is certain to suffer from distractions1 to run the risk of violating the rubrics and to lose some of the spiritual profit which arises from preparation4 ,this point of preparation is attended to by all thoughtful priests and it was ever the practice of the great students and lovers of liturgy4 ,second4 ,it is necessary to recollect ourselves4 ,this is simply to draw off from profane thoughts the mind and the heart1 and to apply them to the sublime work of conversing with ,god1 which we do in the ,divine ,office4 ,this recollecting of our wandering thoughts before prayer is impressed on us by ,holy ,scripture1 by the example of the saints1 and by our own common sense4 ,holy ,scripture warns us ,before prayer prepare thy soul and be not as a man that tempteth ,god 7,ecclus4 #ah4 #bc74 ,and as typical of the preparation made by saintly priests1 the example of ,st4 ,charles ,borromeo may be mentioned4 ,the saint always spent a quarter of an hour in preparatory prayer before beginning the ,church's official prayer4 ,the ,venerable ,john ,d',avila made the same practice general amongst his disciples4 ,this holy man narrates1 how one day he met a priest of the ,society of ,jesus1 who asked him to recite the ,hours with him1 and that before beginning their prayer the ,jesuit fell on his knees1 saying1 ,there are some who speak of saying the ,office as if it were a trifle4 ,come1 they say1 let us say our ,hours together1 and so immediately begin4 ,this is showing very little appreciation for so holy a duty1 for it well merits a few moments at least of recollection 7,bacquez74 ,our own common sense tells us not to rush heedlessly to begin any important work4 ,to converse with ,god is a work of sublime importance which needs preparation1 so that it may be done attentively4 ,third4 ,we must invoke ,god's aid by prayer4 ,no prayer is more suitable than the prayer given as a preparatory prayer in the ,breviary1 ,aperi1 ,domine1 os meum 444 ,open ,thou1 ,o ,lord1 my mouth to bless ,thy holy name2 cleanse my heart from vain1 evil and wandering thoughts2 enlighten my understanding1 inflame my will1 that so ,i may worthily1 attentively and devoutly recite this ,office and deserve to be heard in the presence of ,thy ,divine ,majesty4 ,through ,christ our ,lord4 ,amen4 ,o ,lord1 in union with that divine intention wherewith ,thou whilst here on earth didst ,thyself praise ,god1 ,i offer these ,hours to ,thee4 ,fourth4 ,to unite ourselves with ,jesus ,christ4 ,in the prefatory prayer ,aperi1 ,domine1 we say ,domine1 in unione1 etc4 ,in ,baptism1 ,christians are united to ,jesus1 to ,his life1 to ,his spirit4 ,he is the ,head of the ,church and we are its members4 ,and this union should be a real1 explicit1 vivifying union when we fulfil our ministry of social prayer4 ,this union with ,christ is sought for by ,himself1 by the ,apostles1 by the ,church1 and is practised ever by ,god's saints4 ,the words of the prayer should be reduced to action4 #a4 ,christ our model in all things is our model in prayer1 and so ,he teaches us that when we pray we must say ,our ,father1 ,who art in ,heaven1 that is1 to use ,his very words and sentiments4 ,and this desire of our ,lord1 that souls should be united to ,him in prayer1 has often been manifested by ,him to ,his saints4 ,to ,st4 ,gertrude ,he said1 ,my daughter1 behold ,my ,heart2 look upon ,it in future as supplying your own defects4 ,when you would pray1 ask ,it to help you to give ,my ,father the homage you owe ,him4 ,i shall be ever ready to second you as soon as you call ,me to your aid4 ,st4 ,bernard1 schooled in this practice by the ,holy ,ghost1 knew all its sweetness3 ,david1 he says1 rejoiced of old to have found his heart to pray to his ,master and his ,god--,invenit servus tuus cor tuum ut oraret te oratione hac 7,,ii4 ,kings viii4 #bg74 ,and ,i1 that ,i may pray1 have found the heart of my ,king and my ,brother1 of my sweet ,saviour2 shall ,i not then also pray8 ,yes1 certainly1 for ,i am1 too1 happy1 as ,i have1 if not the ,heart of ,jesus in place of mine1 at least have ,i mine in that of ,jesus 7,bacquez1 p4 #aia74 #b4 ,st4 ,paul recommends us to offer our prayers through ,jesus ,christ4 ,by him1 therefore1 let us offer the sacrifice of praise always to ,god1 that is to say1 the fruit of lips confessing to ,his name 7,heb4 xiii4 #ae74 #c4 ,the ,church wishes this union with ,christ and mentions it several times in her prayers1 ,per ,dominum nostrum ,jesum ,christum4 ,she expresses her wish in the preparatory prayer1 ,aperi1 ,domine2 she wishes the words and sentiments of the psalms to be applied to ,jesus1 the ,saviour1 whom ,david typified1 and to whom the psalms in great number relate4 ,and in the frequent repetition of the ,pater ,noster1 we speak ,christ's sentiments and words4 #d4 ,the lives of the saints furnish many examples and precepts of this union with ,christ in our prayer4 ,to the examples of ,st4 ,gertrude and ,st4 ,bernard many others can be added4 ,several such examples are quoted by ,bacquez in his work on the ,office4 #e4 ,the remembrance of the sublime work of the ,office should aid in its fervent recitation4 ,priests should remember the words of ,st4 ,alphonsus3 ,after the sacrifice of the ,mass the ,church possesses no treasure so great as the ,divine ,office4 ,it is ,god's ,church1 the ,spouse of ,christ1 who has done me the honour of choosing me for this great work--me1 in preference to a hundred others4 ,she puts into my hand her holy book of heavenly language1 and asks me to read its words before ,god1 to unite with the angels and saints in honouring ,god4 #f4 ,to propose some particular intention before the recitation of the ,hours begins1 and to renew it during the recitation is an excellent means of guarding against distractions and mechanical routine4 ,it sustains during the prayer the fervour with which it was begun4 ,st4 ,bonaventure said to priests ,give great attention to the signs 7i4e41 to the directions1 about kneeling1 standing1 sign of cross1 etc471 greater attention to the words1 and the greatest attention to the 7particular7 intention4 ,but what intention ought we to have8 ,we should have general intentions and particular intentions4 ,we must have the general intentions of the ,church1 whose ambassadors we are4 ,we must pray that ,god be known and adored1 loved and thanked and praised4 ,we must pray that the ,church have freedom1 that she may be exalted1 that the kingdom of ,christ may spread and flourish1 that the ,pope and clergy of the world may be blessed and guided by ,god1 that holy souls may be confirmed in virtue and that sinners may be converted4 ,we should have also some particular intentions in reading our ,hours4 ,thus1 we may pray to obtain a more lively faith1 a greater hope1 a more ardent charity1 greater meekness and humility1 greater patience1 detachment from the world1 greater fraternal charity1 help in keeping vows--in a word1 an increase of virtues1 especially those in which we may have great wants4 ,again1 a priest may and should beg ,god to help him and guide him by his light and grace1 in doubts1 in trouble1 in crosses1 in his daily work as a priest1 in his parish1 in his schools1 in his college4 ,particularly and fervently should a priest pray for success in his religious instruction in school1 in church1 in the pulpit4 ,for ,st4 ,augustine tells us that success in this matter depends more on prayer than on preaching 7,de ,doc4 ,christ41 ,lib4 #d1 chap4 #ae74 ,and at every ,hour a priest should pray for a happy death4 ,before saying his ,hours1 a priest may form a special intention of praying for others1 his superiors1 his parents1 his brothers and sisters1 his benefactors1 his friends1 his enemies1 for those who have asked for prayers1 for some one in sorrow1 for some one in sin1 for a soul in purgatory4 ,of course1 these prayers benefit the priest who offers them1 for as ,st4 ,gregory the ,great said so well1 ,plus enim pro se valere preces suas efficit qui has et pro aliis impendit 7,moral ,,ii4 #be74 ,,aids ,,during ,,the ,,recitation4 ,i4 ,a suitable place should be selected4 ,the ,psalmist sang ,in omni loco dominationis ejus1 benedic1 anima mea1 ,domino 7,ps4 #ajb1 #bb74 ,our ,lord wishes us to pray always2 ,st4 ,paul says 7,i4 ,tim4 ii47 that we should pray in every place1 and theologians teach that a priest may validly and licitly say his ,hours walking in the fields1 in his room1 or in any suitable place4 ,the most suitable place is the church4 ,for it is a house of prayer 7,st4 ,matt4 xxi4 #dc71 and the ,holy ,ghost asks us to go there to pray1 in templo ejus omnes dicent gloriam 7,ps4 #bh1 #i74 ,the ,apostles1 going to the temple to pray at the sixth and at the ninth hour1 show us how suitable is the place holier than the temple--the church4 ,the practice of the saints impresses on us the suitability of the church for the ,church's official prayer4 ,in the life of every modern saint we find recommended and practised the saying of the ,hours at the altar4 ,perhaps1 the example which is best known to missionary priests1 is the example of the ,cure d',ars1 who in the early days of his priestly life always said his ,breviary kneeling in the sanctuary4 ,his parishioners liked from time to time to slip into the church to watch him4 ,often1 says an eye-witness1 he paused while praying1 his looks fixed on the ,tabernacle1 with eyes in which were painted so lively a faith that one might suppose our ,lord was visible to his gaze4 ,later1 his church being continually filled with an attentive crowd following his least movements1 he took pains to avoid everything that might excite their admiration4 ,yet still1 he might be frequently found1 after a long day passed in the sacred tribunal1 reciting his ,hours on his knees1 either in the sacristy or in a corner of the choir1 a few steps from the altar2 so strong was the attraction that drew him to unite his prayer to that of our ,lord1 so great was the love and respect inspired by the presence and infinite majesty of his ,divine ,master 7,life of ,cure d',ars1 by ,monnin74 ,every priest must feel that the church benches1 or the sanctuary1 with their silence1 their every part awakening and reminding the soul that this is the house of ,god1 this is the gate of ,heaven1 are places most suitable for prayer and are great aids to fervent prayer4 ,the thought of the presence of ,christ with ,his adoring angels1 to whose songs of praise the priest should unite himself1 should help wonderfully in the devout recitation of the ,hours4 ,st4 ,alphonsus recommends that priests saying the ,breviary should say it before a crucifix or before a statue or picture of the ,blessed ,virgin1 so that gazing from time to time on these holy objects may foster or renew pious thoughts4 ,,ii4 ,a great aid to pious recitation of the ,hours is to take up a respectful position4 ,the ,office is a prayer1 an elevation of the soul to ,god1 and should be treated as such2 and as everyone knows1 the union of soul and body is such that in vocal prayer both are employed4 ,if the body take up a lazy or unbecoming position in prayer1 it is an insult to ,god to ,whom prayer is offered1 and is a certain source of distraction and faulty prayer4 ,habit does much in this matter1 and where a priest labours to correct an inclination to take up a too comfortable position in saying his ,hours1 he is striving to pray well4 ,priests1 young and old1 say writers on this point1 should be vigilant in this aid to fervent prayer4 ,the well-known words of ,st4 ,teresa recommending a comfortable attitude in prayer do not clash with this doctrine4 ,in the ,selva1 ,st4 ,alphonsus writes3 ,it is related that while two religious recited ,matins a devil appeared1 caused an intolerable stench1 and through mockery said1 ',to the prayer which you offer such incense is suited'--ad talem orationem tale debetur incensum4 ,which attitude is the best8 ,seeing the examples of the saints1 ,st4 ,charles ,borromeo1 ,st4 ,vincent de ,paul1 ,st4 ,francis de ,sales1 ,st4 ,john de la ,salle1 the ,cure d',ars1 and of many other saintly men1 the best attitude in reciting the ,hours is kneeling4 ,other saints accustomed themselves to recite their ,hours standing1 with head uncovered4 ,others followed1 in private recitation1 all the positions--sitting1 kneeling1 standing--required in choir4 ,the practice is said to aid in banishing distractions1 and contributes greatly to attention and devotion4 ,of course1 in private recitation no one is bound to any of these practices4 ,but they have proved useful to many in practising devout prayer4 ,everyone is bound to pray with fervour1 and a respectful attitude is a big help towards that end4 ,slow1 deliberate pronunciation is another aid to the fervent saying of the ,hours of the ,breviary4 ,the lives of saintly men show their practice in this matter4 ,knowing that they were the ambassadors of the ,church in presenting her praise1 thanks and wants to ,god1 they read with care and attention4 ,from their slow and deliberate reading of the holy words1 their souls drew out the sublime thoughts and sentiments which their lips expressed4 ,in rapid reading1 the mind and heart have not time to think well on the meaning of the words and of the sentiments1 and hence1 no holy thoughts fill the soul1 no acts of virtue are elicited1 no prayer of petition is offered1 no holy resolutions are formed4 ,indeed1 very often--to quote the words of a venerable author--priests seem to say with their lips and to express by their rapid reading1 not ,deus in adjutorium meum intende1 ,o ,god1 make haste to help me6 but ,domine ad festinandum me adjuva--,o ,god1 help me to hasten8 ,wise old ,rodriguez advises readers of spiritual books to observe a hen drinking and to imitate her slow and deliberate sipping1 by reading in small quantities1 with pauses4 ,sometimes priests acquire the habit of hurried reading1 quite unconsciously1 and afterwards labour hard1 and in vain1 too1 to correct it4 ,it is important for beginners in the ,breviary to go at a slow pace1 as the trot and the gallop are fatal to good and pious recitation4 ,sometimes priests excuse this hurried reading1 as they wish to save time6 ,why do priests wish to save time8 ,for study1 some may say2 but the obligation of the ,divine ,office precedes all obligations of study1 and its devout recitation is of far greater importance to the priest and to the ,church than is any other or every other study4 ,some priests gallop through the ,hours1 to gain time for other ministerial work1 they say4 ,but they forget that the primary work--after the celebration of ,mass--and the most important work of a priest1 is the great official prayer of the ,church4 ,who amongst priests leads the life of ceaseless toil which the ,cure d',ars led8 ,and we have read how he said his ,hours4 ,st4 ,francis ,xavier found time to preach to his many neophytes1 to teach them1 to baptize them1 and yet he did not use the permission given him to shorten his ,breviary prayer4 ,he read the whole ,office daily and added to it prayers to obtain the grace of better attention and devotion4 ,sometimes the reading of the ,hours is hurried for a motive less praiseworthy than the motives of study or of priestly work4 ,producitur somnus1 producitur mensa1 produncuntur confabulationes1 lusus1 nugae nugarum2 solius supremae ,magestratis1 cultus summa qua potest celeritate deproperatur 7,kugler1 ,de ,spiritu ,eccles471 ,on this1 ,god complained one day to ,st4 ,bridget1 saying that some priests lose so much time every day in conversing with friends on worldly affairs2 and afterwards1 in conversing with ,him1 while they recite the ,office1 they are so hurried that they dishonour ,him more than they glorify ,him 7,st4 ,alphonsus1 ,selva74 ,in the hurried reading of the ,office1 time1 a few minutes perhaps1 is gained1 but what is lost8 ,does the loss of all the lights and graces and blessings of the ,office compensate for the time gained8 ,it is important that all who read the ,breviary hurriedly1 or who may be tempted to acquire the habit1 should weigh well the words read therein 7,friday's ,vespers7 ,labor labiorum ipsorum operiet eos2 cadent super eos carbones 7,ps4 #aci74 ,the labour of their lips shall overwhelm them2 burning coals shall fall upon them4 ,to acquire this important habit1 the practice of reading at a slow pace the words of the ,breviary1 authors suggest several little hints4 ,one is1 never to start reading the ,hours unless there be ample time for finishing the ,hour or ,hours intended to be then and there read4 ,the practice of squeezing the small ,hours into scraps of time 7e4g41 in the intervals between hearing confessions in the confessional1 at a session7 is fatal to careful and pious reading4 ,another hint is1 to read everything1 every word 7e4g41 ,pater ,noster1 ,ave1 ,credo71 and to repeat nothing from memory1 because the printed words meeting the eyes and the spoken words reaching the ears help to fix the attention and there is less risk of their passing unnoticed4 ,this was the practice of ,st4 ,charles ,borromeo4 ,st4 ,philip ,neri never recited from memory even in saying the small ,hours4 ,st4 ,vincent de ,paul always spent a great time in saying his ,breviary4 ,his intense fervour was helped by his careful reading of every word1 and this practice of keeping his eyes fixed steadily on the printed matter of the book he recommended to his congregation of priests4 ,some holy priests maintained that they could recite from memory with greater fervour than from the reading of the pages of the ,breviary2 but the practice is not one for the many4 ,another hint to help pious recitation is to earnestly wish to say the ,office worthily1 attentively and devoutly4 ,this wish must bring up before the mind the thought of how displeasing to ,god and how great is the daily loss--not to speak of a lifetime's loss-to the soul of a priest who prays carelessly1 tepidly and mechanically4 ,but in spite of all precautions1 it may be noticed during the recitation of the ,hours that1 without our own fault1 the words are said too quickly4 ,it is advised1 then1 to pause and to say mentally what the ,venerable ,boudon was wont to say to his soul in similar circumstances3 ,to punish and mortify thee1 ,i will go more slowly2 ,i will devote to my office to-day a longer time 7,bacquez74 ,,iv4 ,to prevent distractions and to banish them are no easy matters4 ,it is impossible to avoid all distractions4 ,involuntary distractions do not hinder merit2 still it is important that an effort be made to diminish and repress the quality of such disturbing elements in prayer4 ,first of all1 we can never totally avoid all distractions1 nor can we entirely and completely remove them when they enter our souls4 ,the human soul cannot pray for any notable time without distraction4 ,the greatest saints knew this well4 ,st4 ,augustine wrote1 ,vult se tenere ut stet1 et quodammodo fugit a se nec invenit cancellos quibus se includat 7in ,psalm #ie74 ,st4 ,thomas wrote ,vix unum ,pater noster potest homo dicere quin mens ad alia fertur4 ,the author of the ,imitation of ,christ wrote1 ,for ,i confess truly that ,i am accustomed to be very much distracted4 ,for oftentimes ,i am not there where ,i am bodily standing or sitting1 but am rather there where my thoughts carry me 7,bk4 iii4 c4 #dh74 ,the same writer wrote1 ,and ,i1 a wretch and the vilest of men4444 ,i can hardly spend one half hour as ,i ought4 ,st4 ,teresa wrote1 ,i am not less distracted than you are during ,office1 and try to think that it arises from weakness of head4 ,do not fear to think so1 too4 ,does not our ,lord know1 that when we perform this duty we would wish to do it with the greatest possible attention8 ,after reading these words we can understand how prayer offered up with involuntary distractions is true1 holy prayer4 ,st4 ,thomas tells us ,dicendum quod in spiritu et veritate orat1 qui ex instinctu spiritus ad orandum accedit1 etiamsi ex aliqua infirmitate mens postmodum evagetur4444 ,evagatio vero mentis quae fit praeter propositum orationis fructum non tollat 7#b4b4 q4 #hc1 a4 #ac74 ,nevertheless1 every effort should be made to avoid and to banish distractions4 ,the ways of doing this are given in all treatises on prayer4 ,every priest knows them well4 ,there are negative means and positive means4 ,the negative means consist in withdrawing the senses and the powers of the soul from everything disturbing the soul's converse with ,god2 in guarding against any too absorbing interest in worldly affairs1 so that the mind is unmanageable and cannot be fixed on sacred things4 ,st4 ,francis of ,assisi1 working at a piece of furniture before saying ,terce1 was1 during the saying of that hour disturbed by the thought of his manual work4 ,when he re-entered his cell he took the bit of work and threw it in the fire saying1 ,i wish to sacrifice to the ,lord the thing which hindered my prayer to ,him4 ,the positive means of avoiding and of banishing distractions are given above2 they are to read slowly1 to read every word1 to read in a becoming position1 to observe choir directions1 to give ample time to each ,hour4 ,another rule given by writers on the pious recitation of the ,office1 is to pause at certain places in the psalms to renew attention and elicit affections4 ,some authors recommend such pauses at the end of the invitatory1 at the end of each hymn1 or after each ,gloria4 ,study well the ,gloria ,patri1 said ,st4 ,francis of ,assisi1 for in it you find the substance of the scriptures4 ,v4 ,to apply the mind to what is read is another help to pious recitation4 ,it seems to be a useless repetition of an obvious fact that to apply the mind to the prayers read1 helps to ward off and to drive away distractions4 ,such a practice is natural for a person of intelligence1 and the ,church wishes and expects such intelligent and heartfelt prayer4 ,god said to the ,jewish priests what applies to the ,christian priesthood1 too3 ,and now1 ,o ye priests1 this commandment is to you1 if you will not hear1 if you will not lay it to heart to give glory to ,my name1 saith the ,lord of ,hosts1 ,i will curse your blessings1 because you have not laid it to heart 7,mal4 ii4 #a-b74 ,christ complained about the ,jewish people who honoured ,him with their lips1 but had their hearts far from ,him4 ,and ,god's great servants realized this fully4 ,st4 ,paul said1 ,and he that speaketh by a tongue 7the gift of speaking strange tongues7 let him pray that he may interpret4 ,for if ,i pray in a tongue my spirit prayeth1 but my understanding is without fruit4 ,what is it then8 ,i will pray with the spirit4 ,i will pray also with the understanding4 ,i will sing with the spirit1 ,i will sing also with the understanding 7,i4 ,cor4 xiv4 #ac-ae74 ,st4 ,gregory the ,great said that true prayer consists not only in the articulation of the words1 but also in the attention of the heart2 for to obtain the divine graces our good desires have greater efficacy than mere words 7,moral1 lib4 #bb4 cap4 #ac74 ,peter de ,blois wrote of the priests of his time1 ,labia sunt in canticis et animus in patinis6 ,their lips are in the psalms1 but their heart is in the dishes6 7,selva74 ,age quod agis1 says the ,imitation of ,christ4 ,,vi4 ,it is advisable not to dwell on the literary excellence of the ,breviary during the recitation of the ,office4 ,it is a useful thing that priests should recognise the authorship of the psalms recited1 their probable dates1 the circumstances of their composition1 the sublimity of their thought1 the peculiarity of their ,hebrew style1 the rhythm and poetry of the ,hebrews4 ,but the dwelling on these thoughts leads to distractions4 ,again1 some priests1 like the clerics of the ,renaissance and post-,renaissance times1 despise and dislike the ,breviary for its alleged barbarous style4 ,these unworthy and foolish sentiments are met with1 very rarely4 ,they are opposed to the priestly spirit1 which should love and respect the ,scripture extracts1 ,god's inspired words4 ,the homilies from the ,fathers are well chosen1 and suitable for the greatest prayer and for the greatest prayerbook the world has ever known4 ,the hymns are the wonder and study of scholars of every religion4 ,st4 ,augustine1 after his conversion even1 felt a repugnance for the holy ,scriptures as unequal to ,cicero in form4 ,but in his mature age and considered judgment1 the saint reversed his judgment2 non habent1 he wrote of the ,pagan classics1 illae paginae vultum pietatis1 lacrymas confessionis spiritum contribulatum cor contritum et humiliatum 7,confess4 ,bk4 #g1 c4 #ba74 ,,vii4 ,to think of ,christ's ,passion is another aid to good ,breviary recitation4 ,we have seen in the theological part of this book 7page #d7 the seven principal stages of the ,passion which correspond with the seven principal parts of the ,office4 ,and this devout thought on some scene of the ,passion is recommended by all writers on the ,divine ,office1 as an easy and very profitable means and aid to attentive and devout saying of the ,hours4 ,it is a means practised by thousands of priests4 ,st4 ,bonaventure recommended that at each ,hour some thought of the mysteries of the life and death of ,christ should be held in mind4 ,thus1 ,matins1 the night ,office1 might be offered up in honour of the birth and infancy of ,christ2 ,lauds1 in honour of ,his resurrection2 ,terce1 in honour of the coming of the ,holy ,ghost2 ,none1 in memory of ,christ's death2 ,vespers1 in thanksgiving for the ,eucharist4 ,,viii4 ,to remember the presence of ,god1 of our angel guardian1 and of the demons1 is a practice recommended by writers on recitation of the ,office in or out of choir4 ,this thought of the presence of ,god was one of the aids recommended by ,st4 ,benedict to his religious1 to aid their devout fulfilment of the great work of reciting their ,hours worthily1 attentively1 and devoutly4 ,centuries after ,st4 ,benedict's death we find ,st4 ,bonaventure repeating this advice to his novices4 ,blessed ,peter ,faber1 ,s4,j41 to make his ,breviary prayer more fervent1 used to picture to himself the presence of his guardian angel at his side recording his pious and holy thoughts1 and the demon recording his distractions4 ,dearly beloved priest1 wrote ,st4 ,alphonsus1 when you take the ,breviary in your hand1 imagine that an angel stands on one side to register your merits in the ,book of ,life if you say the ,office with devotion1 and on the other a devil who1 if you recite it with distraction1 writes your faults in the book of death4 ,with this thought excite yourself to say the ,office with the greatest possible devotion4 ,endeavour1 then1 not only at the beginning of the ,office1 but also at the beginning of each psalm1 to renew your attention1 that you may be able to excite in your heart all the sentiments that you shall read 7,selva74 ,,article ,,iv4--,,after ,,saying ,,the ,,divine ,,office4 #a4 ,give ,god thanks for ,his goodness in permitting us to join in the great work1 for hearing our prayer1 and for ,his helps and graces during its duration4 #b4 ,ask ,god's pardon for faults committed in the course of this prayer of ,his ,church4 #c4 ,devoutly recite the ,sacro-sanctae et ,individuae ,trinitati 444 ,amen4 ,v4 ,beata viscera4444,r4 ,et beata ubera4444 ,this prayer1 which is generally printed in ,breviaries immediately before the ,psalter1 is to be said kneeling1 where this is physically possible4 ,this is necessary in order to gain the indulgence granted by ,pope ,pius ,x4 to all persons obliged to recite the ,divine ,office4 ,it is not of obligation and its omission is not sinful4 ,it forms no part of the obligatory ,office4 ,it must be said kneeling1 but at the request of ,cardinal ,asquini1 ,prefect of the ,congregation of ,indulgences1 ,pope ,pius ,,ix4 was pleased to make one exception 7,july #ab1 #ahfe7 in favour of persons who were not able to say it kneeling--infirmitatis tantum causa4 ,hence1 travellers or persons on a journey are not exempted1 for they can say it kneeling at the end of the journey4 ,it is sufficient to say the ',sacro-sanctae' once only1 that is1 at the end of ,compline1 with the intention of obtaining pardon of all the defects a person may have been guilty of in saying the entire ,office4 ,yet it may be repeated after each ,hour1 e4g41 after ,matins1 and ,lauds1 after the small ,hours and after ,compline2 in each case one would thereby get forgiveness for the faults committed during the part of the ,office recited4 ,this explanation has been given by the ,holy ,father 7,pius ,,ix47 himself4 ,the usage amongst the chapters at ,rome1 as at ,st4 ,peter's1 ,st4 ,mary's1 etc41 is to recite it every time they leave the choir 7,maurel1 ,s4,j41 ,le chretien e claire sur la nature et l'usage des ,indulgences74 ,the beauty and sublimity of this prayer is not always appreciated4 ,its translation here may inspire fresh thoughts of fervour4 ,to the most holy and undivided ,trinity1 to the humanity of our ,lord ,jesus ,christ crucified1 to the fruitful virginity of the most glorious ,mary ever a ,virgin1 and to the company of all the saints1 be given by every creature eternal praise1 honour1 power and glory1 and to us the remission of all our sins4 ,amen4 ,blessed be the womb of the ,virgin ,mary1 which bore the ,son of the ,eternal ,father4 ,and blessed be the breasts which gave suck to ,christ1 our ,lord4 ,in connection with this prayer an interesting question is discussed in the ,irish ,ecclesiastical ,record 7,no4 #edj4 ,december1 #aiab74 ,is this prayer merely a sacramental8 ,has it an indulgence attached to it at all8 ,the querist quotes ,the new ,raccolta1 in answering the second part of his query but wishes to know if it be an indulgence how it produces its effects4 ,for either the defects committed in reading the ,divine ,office are voluntary or involuntary4 ,if voluntary they are sins and consequently cannot be touched by an indulgence2 if involuntary they are not sinful and therefore stand in no need of an indulgence4 ,in a very long reply ,dr4 ,john ,m4 ,harty sums up1 ,for our part we adhere to the view which says that the efficacy of the privilege annexed by ,leo ,x4 and ,pius ,x4 to the ,sacro-sanctae is derived from an indulgence4 ,at the same time we think that these prayers are also sacramentals1 since they are official prayers of the ,church4 ,under this aspect1 they obtain the ordinary benefits which are attached to sacramentals1 and1 accordingly lead to a remission of sin and temporal punishment by means of sorrow and satisfaction1 which are elicited under the influence of the abundant graces given by ,god1 through the intercession of the ,church4 ,they also placate ,god1 so as to render ,him willing to grant ,his favours even though defects exist in the recitation of the ,office4444 ,though these defects are not produced ex opere operato1 they nevertheless are real1 and are an encouragement to priests1 whose human frailty prevents the perfect performance even of the most sacred functions of their priestly office4 ,,part ,,iii ,,the ,,canonical ,,hours4 ,,chapter ,i4 ,,matins4 ,etymology4 ,the word ,matins is derived from ,matuta1 the ,latin name for the ,greek goddess of morning4 ,the word used in the ,roman ,breviary is matutinum 7i4e41 tempus74 ,it is the old name for ,lauds1 ,laudes matutinae4 ,the word was also used to denote the office of ,vigils4 ,hence1 the word was used in three senses1 to denote the nocturns and lauds1 to denote ,lauds only and to denote the vigil office4 ,in liturgical study the word was confusing1 and sometimes it is the context only which gives the author's meaning4 ,this1 the principal ,hour of the ,church's public prayer1 was1 in the early days of ,christianity1 said at night1 and was called ,nocturnum and ,vigiliae4 ,origin4 ,the night office of vigils dates from the very earliest days of ,christianity4 ,it derived its name from the vigils or night watches of the soldiers1 who divided the night1 from six o'clock in the evening to six o'clock in the morning1 into four watches of three hours each4 ,the nightly meetings of the ,christians came to be called by the name vigils1 but the meetings were not begun at the stated hours of military vigil and did not finish with them4 ,why these meetings of ,christians were held at night1 and in what their religious exercises consisted in1 both in matter and form1 is an unsolved problem4 ,but it is certain that they resembled the services of the ,jewish synagogue in the readings from ,scripture1 psalm-singing and prayers1 and differed from those services by having readings from the ,gospels1 the ,epistles1 and from non-canonical books1 such as the ,epistle of ,st4 ,clement4 ,the ,eucharistic service always formed part of them4 ,indeed1 the very name1 ,synagogue was given to these assemblies of ,christians1 as we see from the ,pastor of ,hermes4 ,in their common prayer1 they faced towards the ,east1 as the ,jews did towards ,jerusalem4 ,they had precentors and janitors as in the ,jewish rites4 ,their services consisted of the readings from the ,mosaic law1 from ,gospels and ,epistles1 exposition of ,scripture1 a set sermon1 long and fervent blessings or thanksgiving and psalms4 ,before there were any written gospels to read1 we gather that the reading of the ,old ,law1 of the ,prophets and the ,psalms1 was followed by a set sermon on the life and death of ,christ 7,bickel1 ,messe und ,pascha1 p1 #ia74 ,from ,st4 ,basil 7fourth century7 it is concluded that two choirs sang the ,psalms4 ,cassian writes that the monks of the fifth century celebrated the ,night ,office with twelve psalms and readings from the ,old and the ,new ,testaments4 ,hence1 we find the same elements repeated1 the psalms generally chanted in the form of responses1 that is to say1 by one or more cantors1 the choir repeating one verse which served as a response1 alternately with the verses of the psalms1 which were sung by the cantors1 readings taken from the ,old and the ,new ,testaments and1 later on1 from the works of the ,fathers and ,doctors2 litanies1 supplications1 prayers for divers members of the ,church1 clergy1 faithful1 neophytes and catechumens2 for emperors1 travellers2 the sick2 and generally for all the necessities of the ,church1 and even for ,jews and for heretics4 ,it is quite easy to find these essentials in our modern ,matins 7,dom ,cabrol1 ,cath4 ,encyclopedia1 art4 ,matins74 ,matins on account of its length and position in the ,breviary is the most important part of the daily ,office4 ,and1 on account of the variety and beauty of its elements1 is considered the most remarkable4 ,the prayer ,pater ,noster begins the ,office4 ,it is the ,lord's prayer1 divina institutions formata1 when ,christ told ,his ,apostles ,sic vos orabitis 7,st4 ,matt4 vi4 #i74 ,it is the most excellent of all prayers1 being most excellent in its author1 its form1 its depth of meaning1 its effects4 ,the prayer consists of a preface1 ,our ,father1 ,who art in heaven1 hallowed be ,thy name1 ,thy ,kingdom come1 ,thy will be done on earth as it is in heaven4 ,and in the body of the prayer are seven petitions--three for the honour and glory of ,god1 in and by ourselves1 and four for our own wants1 spiritual and temporal4 ,very excellent matter on the greatest of prayers is to be found in the ,catechism of the ,council of ,trent 7translation1 ,duffy1 ,dublin7 and in ,a ,lapide 7,st4 ,matt4 vi474 ,writers on liturgy say that the recitation of the ,pater ,noster as the opening prayer of ,matins was not obligatory until the beginning of the twelfth century4 ,it is said that the monks were wont to say a ,pater ,noster at each altar in the church before entering their stalls for ,office recitation4 ,this practice delayed the beginning of the ,office in choir1 and a rule was made that those who wished to say this prayer must say it in their stalls1 in a low tone4 ,of course1 in the ,breviary of ,pius ,v4 7#aefh7 this practice became obligatory on each person bound to read the ,hours4 ,ave ,maria4 ,this is a leading prayer amongst the great prayers of the ,mass and the ,office4 ,it1 too1 is excellent in its authors1 its form 7clear1 short devotional71 in motive 7in honouring ,mary1 ,mother of ,god1 and in begging her intercession74 ,it is divided into three parts1 the words of the angel1 of ,st4 ,elizabeth and of the ,church1 ,devout thoughts on this prayer have been penned by countless clients of ,mary in every age4 ,priests are familiar with many such writings1 great and small1 but ,a ,lapide 7,st4 ,luke ,i47 bears reading and re-reading4 ,the prayer1 as it stands in the ,breviary to-day1 is not of very ancient date4 ,in point of fact there is little or no trace of the ,hail ,mary as an accepted devotional formula before #ajej4444 ,to understand the developments of the devotion1 it is important to grasp the fact that the ,ave ,maria was merely a form of greeting4 ,it was1 therefore1 long customary to accompany the words with some external gesture of homage1 a genuflexion1 or at least an inclination of the head4444 ,in the time of ,st4 ,louis the ,ave ,maria ended with the words benedictus fructus ventris tui3 it has since been extended by the introduction both of the ,holy ,name and of a clause of petition4444 ,we meet the ,ave as we know it now1 printed in the ,breviary of the ,camaldolese monks and in that of the ,order de ,mercede ,c4 #aead4 444 ,the official recognition of the ,ave ,maria in its complete form1 though foreshadowed in the ,catechism of the ,council of ,trent1 was finally given in the ,roman ,breviary of #aefh 7,father ,thurston1 ,s4,j41 ,cath4 ,encyclopedia1 art4 ,hail ,mary47 ,credo4 ,the ,apostles' ,creed is placed at the beginning of ,matins1 because ,matins is the beginning of the whole ,office1 and faith is the beginning1 the principium of every supernatural work4 ,st4 ,paul teaches us that it is necessary for us to stir up our faith when we approach ,god1 ,for he that cometh to ,god must believe that ,he is4 ,in reciting the ,creed we should think of the sublime truths of our faith1 and our hearts should feel1 what our lips say1 ,for with the heart we believe unto justice2 but with the mouth confession is made unto salvation 7,rom4 x4 #aj74 ,we should remember too1 that this formula of faith comes to us from ,apostolic times and that it has been repeated millions of times by saints and martyrs2 their sentiments of belief1 of confidence in ,god and love of ,god should be ours4 ,domine labia mea aperies4 ,the practice of this beautiful invocation dates from the time of ,st4 ,benedict 7#dhj-eec74 ,in his ,office it stood after the words ,deus in adjutorium4 ,these words ,domine labia mea aperies1 taken from the ,psalm ,miserere1 remind us of ,god purifying the lips of ,isaias ,his prophet with a burning coal1 of how ,god opened the lips of ,zachary to bless ,god and to prophesy4 ,and immediately his mouth was opened and his tongue loosed1 and he spoke blessing ,god 7,st4 ,luke1 i4 #fd74 ,very appropriately1 does the priest reciting the ,divine ,office ask ,god to open his lips1 to fortify his conscience1 to touch his heart4 ,deus in adjutorium4 ,these words1 the opening words of ,psalm #fi1 were always and everywhere used by the monks of old1 says ,cassian1 who called this short prayer the formula of piety1 the continual prayer4 ,the ,church repeats it often in her ,office4 ,st4 ,john ,climacus says it is the great cry of petition for help to triumph over our invisible enemy1 who wishes to distract us and to mar our prayer4 ,it should be said with humility and with confidence in ,god4 ,in repeating these holy words we make the sign of the ,cross2 for1 all grace comes from the sacrifice of the ,cross2 and besides1 it is a holy and an ancient practice to begin all good works with the sacred sign4 ,gloria ,patri4 ,this little prayer indicates the purpose and end of the recitation of the ,office1 the glory of the ,holy ,trinity4 ,bring to the ,lord glory and honour2 bring to the ,lord glory to ,his name 7,psalm #bh74 ,the many repetitions of this formula in the ,church liturgy shows the great honour which she pays to it1 and the trust she places in its efficacy4 ,it was especially loved by ,st4 ,francis of ,assisi1 who said that it contained all wisdom4 ,this form of doxology1 ,glory be to the ,father1 to the ,son1 and to the ,holy ,ghost1 was adopted to repel ,arianism1 by giving to the faithful a compact theological formula by which they could end every dispute4 ,some authors quote ,st4 ,ephrem 7circa #cfc7 as the originator of this much-used prayer4 ,the form would seem to be of ,syrian origin1 translated into ,greek and later into ,latin 7,dom ,cambrol1 ,dictionnaire d' ,archeologie ,chretienne1 ,i41 #bbhb1 et seq41 word ,antienne1 ,liturgie2 ,month1 ,may1 #aiaj74 ,invitatory4 ,venite ,adoremus4444 ,the cry of the ,church calling on all to adore and praise ,god1 ,who has done all for us1 ,who is the ,great ,shepherd1 and we1 the sheep of ,his fold1 should not harden our hearts as did the ungrateful ,jews4 ,we should pray for all1 ,catholics1 infidels and sinners4 ,a message from the saints4 ,let us imagine1 like ,st4 ,stephen at his martyrdom1 we are privileged to see the heavens opened1 and before our eyes the ,city of ,god1 with its twelve gates all of pearl1 and its streets of pure gold1 as it were transparent glass1 is laid bare1 and that we see the angels in their legions1 and the redeemed of the ,lord around the throne of ,god4 ,thousands of thousands are ministering to ,him1 as ,st4 ,john tells us1 and ten thousand times a hundred thousand stand before ,him1 and we hear the voice of ,god1 as the noise of many waters in company with that great multitude which no man can number1 out of every tribe and nation1 clothed in white robes1 with palms in their hands1 coming into ,sion with praise1 with everlasting joy upon their heads1 for from their eyes ,god has wiped away all tears1 and sorrow and mourning have fled away4 ,there are the white-robed army of ,martyrs1 holy ,confessors1 too1 men of renown in their generation1 and ,virgins1 the ,spouses of ,christ3 there are those who have come through great tribulation1 who once1 perchance1 were far from ,god1 but have washed their robes in the blood of the ,lamb and are now numbered among the people of ,god1 sitting in the beauty of peace and in the tabernacle of confidence and in wealthy rest4 ,let us bring them all before us in vision4 ,they have overcome the beast and are standing by the sea of glass1 having the harps of ,god2 the ,prince of ,pastors has appeared to them and they have received a never-failing crown of glory and by the ,lamb of ,god they have been led to fountains of the waters of life4 ,let us listen as they sing their canticle to ,god1 ,holy1 ,holy1 ,holy1 ,lord ,god of ,hosts1 who is and who was and who is to come2 let us listen as they sing to us1 for we are fellow citizens with them1 and where they are we also must be if we remain faithful to the end4 ,what do they sing1 ,o come let us praise the ,lord with joy2 let us joyfully sing to ,god1 our ,saviour 7,sing ye to the ,lord1 pp4 #id-ie--,rev4 ,r4 ,eaton74 ,the authorship of this psalm--which is said daily in ,matins--is attributed to ,david in the ,septuagint and ,vulgate4 ,its ,latin form in the invitatory differs slightly from the ,vulgate text4 ,the ,breviary retains here the text of ,st4 ,jerome's revision and the ,vulgate contains the second and more correct revision4 ,hymns4 ,the hymn is an answer to the invitation given to us in the invitatory1 to praise ,god and to rejoice with ,him4 ,it is a song of joy and praise4 ,hymns were introduced into the ,divine ,office in the ,eastern ,church before the time of ,st4 ,ambrose 7#cdj-cig74 ,to combat the ,arians1 who spread their errors by verse set to popular airs1 ,st4 ,ambrose1 it is said1 introduced public liturgical hymn-singing in his church in ,milan1 and his example was followed gradually through the ,western ,church4 7,see ,note ,a1 infra47 ,the final stanza of a ,breviary hymn is called the doxology 7,greek3 doxa praise1 ,greek3 logos speech71 a speaking of praise4 ,hymns which have the final stanza proper1 the ,ave ,maris stella1 ,lauds hymn of the ,blessed ,sacrament1 ,matins hymn for several ,martyrs1 the first ,vesper hymn of the ,office of ,holy ,cross1 and the ,vesper hymns of ,st4 ,venantius and ,st4 ,john ,cantius1 never change the wording of the stanza4 ,but1 where the metre of the hymn admits such a change as possible in the last stanza4 7a7 ,from ,christmas to ,epiphany ,jesu tibi sit gloria1 ,qui natus es de ,virgine is inserted in all hymns1 even on saints' offices4 7b7 ,from ,epiphany till end of its octave1 ,jesu tibi sit gloria1 ,qui apparuisti gentibus4 7c7 ,from ,low ,sunday till ,ascension ,thursday1 on ,pentecost ,sunday and its octave1 all hymns end in ,deo ,patri sit gloria1 ,et ,filio qui a mortuis4 ,this is the ending for all hymns of saints' feasts in ,paschal times1 excepting those hymns mentioned above4 7d7 ,from ,ascension to ,pentecost 7except in the hymn ,salutis humanae ,sator7 the doxology is ,jesu tibi sit gloria1 ,qui victor in coelum redis4 7e7 ,feast of ,transfiguration has ,jesu1 tibi sit gloria1 ,qui te revelas parvulis4 ,in all other hymns the doxology is read as it is printed in the ,breviary4 ,antiphons4 ,antiphon1 coming from ,greek words meaning a re-echoing of the sound1 is a chant performed alternately by two choirs1 and was used in pagan drama1 long before the ,christian era4 ,at what date it was introduced into ,church liturgy it is difficult to determine4 ,some say it was introduced by ,st4 ,ignatius1 second ,bishop of ,antioch4 ,it is certain that it was used by bishops and priests to attract1 retain and teach the faithful during the ,arian heresy4 ,in church music1 the lector ceased to recite the psalm as a solo and the faithful divided into two choirs1 united in the refrain ,gloria ,patri4 ,with us1 the antiphon generally is a verse or verses from ,scripture1 recited before and after each psalm4 ,the verse which serves as the antiphon text contains the fundamental thought of the psalm to which it is sung and indicates the point of view from which it is to be understood4 ,in other words1 it gives the key to the liturgical and mystical meaning of the psalm1 with regard to the feast on which it occurs 7,cath4 ,encycl41 art4 ,antiphon74 ,psalms4 ,in the ,breviary1 before the recent reform1 twelve psalms were recited in the first nocturn of ,sundays and on ferias4 ,this recitation of twelve psalms was1 ,cassian tells us1 caused by the apparition of an angel1 who appeared to the monks and sang at one session twelve psalms1 terminating with ,alleluia4 ,the event was mentioned at the ,council of ,tours1 ,in the new reform1 nine psalms are recited at ,matins2 they should1 the old writers on liturgy tell us1 remind us of the nine choirs of angels who without ceasing sing ,god's praise4 ,in the new ,psalter1 the ,psalms have been divided into two large divisions1 ,psalms ,i4--,,cviii4 being assigned to the night ,office1 ,matins2 and ,psalms ,,cix4--,,cl4 for the day ,offices1 ,lauds to ,compline4 ,from this latter division has been made3-- 7#a7 a selection of psalms suitable by their character and meaning to ,lauds 7vide infra1 psalms at ,lauds72 7#b7 a selection of psalms suitable to ,compline2 7#c7 the psalms long used in the small ,hours of ,sunday's ,office2 7#d7 the first psalms assigned by ,pope ,pius ,v4 to ,prime on ,monday1 ,tuesday1 ,wednesday1 ,thursday and ,friday4 ,the remaining psalms are divided into seven groups1 in simple numerical order4 ,the psalms of ,matins generally come first1 and are followed immediately by the groups of psalms for the day ,hours4 ,in the new ,breviary1 seven new canticles are added to the ten1 which stood in the older book4 ,the ten taken from the old and from the new ,testament are ,audite coeli 7,deut41 chap4 #cb7 in ,lauds for ,saturday2 ,benedicite 7,daniel1 chap4 #c7 ,sunday's ,lauds2 ,cantemus 7,exod41 chap4 #ae7 ,thursday's ,lauds2 ,confitebor 7,isaias1 chap4 #ab7 ,monday's ,lauds2 ,domine audivi 7,habacuc1 chap4 #c7 ,friday's ,lauds2 ,ego dixi 7,isaias1 chap4 #ch7 ,tuesday's ,lauds2 ,exultavit 7,i4 ,kings1 chap #b7 ,wednesday's ,lauds4 ,from the new ,testament we have ,benedictus1 ,magnificat1 ,nunc dimittis4 ,to these are now added ,audite verbum 7,jeremias1 chap4 #ca71 ,benedictus es 7,i4 ,paralip41 chap4 #bi71 ,benedictus es 7,daniel1 chap4 #c71 ,hymnum cantemus 7,judith1 chap4 #af71 ,magnus es 7,tobias1 chap4 #ac71 ,miserere nostri 7,ecclus4 #cf71 ,vere tu es ,deus 7,isaias1 chap4 #de74 7,cf4 ,the ,new ,psalter1 ,burton and ,myers1 pp4 #ea-eb74 ,the psalms retain the accentuation of the ,latin words1 which was inserted at the request of ,pius ,v4 in the ,reformed ,breviary of #aefh2 and also the asterisk1 which was introduced to mark the division of the verses of the ,psalms in ,urban ,,viii4's ,reform in #afcb4 ,the verse division of the psalms do not1 in the ,breviary1 always coincide with those of the ,vulgate--e4g41 ,psalm ,x43-- ,,psalter ,,vulgate ,dominus in templo sancto suo ,dominus in templo sancto suo ,dominus in coelo sedes ejus ,dominus in coela sedes ejus3 7v4#d74 ,oculi ejus in pauperem respsiciunt2 palpebrae ejus interrogant filios hominum 7verse #e74 ,the present verse divisions of the ,vulgate were introduced by a ,calvinistic printer of ,geneva1 who used them in an edition of the ,greek new ,testament published in #aefa4 ,formerly1 biblical chapters were1 for sake of reference1 divided into seven sections denoted by letters of the alphabet a1 b1 c1 etc4 ,in the older breviaries1 the reference to the little lesson at ,compline stood1 ,i4 ,pet4 v4c4 ,the new ,breviary has adopted the modern form of reference1 and we now read ,i4 ,pet4 v4 #h-i4 ,it is sometimes confusing to find reference made to the psalms by non-,catholic writers4 ,this arises from the different method of numbering which is used by them4 ,in the ,greek version of the old ,testament--the septuagent--the ,psalter is arranged differently from the ,hebrew4 ,psalms #i and #aj are counted as one and so are ,psalms #aad and #aae1 but #aaf and #aag are divided into two1 leaving the complete number #aej1 as in the ,hebrew version4 ,the ,vulgate and the ,douay version follow the ,greek1 and ,psalm #i contains #ba verses1 not #ch as in the ,english ,authorised ,version4 ,the ,english revised version follows the numbering of the ,vulgate4 ,our ,latin version of the ,psalms is that of the old ,itala2 it was not made directly on the ,hebrew original 444 it is then a translation 7the ,greek74 ,by the time of ,st4 ,jerome1 it had become very faulty1 owing to the very many transcriptions which had been made of it2 and this great scholar revised it1 about #chc ,a4,d41 on the request of ,pope ,damascus4 ,his corrections were not very numerous1 because1 he feared to upset1 by too many changes1 the habits of the faithful1 most of whom knew the psalms by heart4 ,this first version is known as the ,roman ,psalter4 ,it was soon deemed insufficient4 ,st4 ,jerome once more set to work between #chg and #cia1 and published a second edition1 more carefully and more extensively corrected1 of the ,italic version of the ,psalms2 it is called the ,gallican ,psalter1 because it was adopted by the churches of ,gaul4 ,when he1 later on1 translated the ,old ,testament from the ,hebrew1 he published his third edition of the ,psalms1 the ,hebraic ,psalter4 ,this version was a good one1 but the faithful were so familiar with the old ,itala psalter that the ,church1 in her wisdom1 thought best to keep it in the editions of the ,vulgate according to the ,gallican form4444 ,our official version of the psalms is then in many ways defective4 ,it is frequently incorrect and barbarous in style1 obscure in places1 and even fails at times to give the exact sense of the original4 ,although our ,vulgate is not perfect1 it possesses admirable strength and conciseness1 joined to an agreeable savour which gives it the greatest value and causes the words of the sacred singers1 under this form of the ,latin spoken by the people1 to strike the mind and become engraved upon the memory much better than if they were clothed in all the elegance of a modern tongue 7,vigouroux2 ,manuel ,biblique1 tom4 ii41 #ffc-ffd74 ,the following replies by the ,biblical ,commission 7,may1 #aiaj7 may not be deemed out of place3-- ,i4 ,whether the appellations1 ,psalms of ,david1 ,hymns of ,david1 ,davidical ,psaltery1 employed in the old collections and in the ,councils themselves to designate the ,book of the one hundred and fifty ,psalms of the ,old ,testament1 as well as the opinion of many ,fathers and ,doctors who held that absolutely all the psalms of the ,psaltery are to be ascribed to ,david alone1 have so much force that ,david must be regarded as the sole author of the entire ,psaltery8 ,,answer3 ,in the negative4 ,,ii4 ,whether it may rightly be argued from the concordance of the ,hebrew text with the ,alexandrine ,greek text and other ancient versions1 that the titles prefixed to the ,hebrew text are older than the version known as the ,septuagint1 and that therefore they have been derived if not from the authors themselves of the ,psalms at least from the ancient ,judaic tradition8 ,,answer3 ,in the affirmative4 ,,iii4 ,whether the said titles of the ,psalms1 as witnesses of ,judaic tradition1 may be prudently called into question when there is no grave argument against their genuineness8 ,,answer3 ,in the negative4 ,,iv4 ,whether1 considering the not unfrequent testimonies of the ,sacred ,scripture concerning the natural skill of ,david1 illumined by the gift of the ,holy ,ghost1 in the composition of religious canticles1 the institutions laid down by him for the liturgical chant of the ,psalms1 the attribution to him of ,psalms made both in the ,old and ,new ,testament and in the very inscriptions which have been prefixed to the ,psalms from antiquity1 and in addition to all this the agreement of the ,jews and the ,fathers and ,doctors of the ,church1 it can be prudently denied that ,david is the principal author of the canticles of the ,psaltery1 or that it can be affirmed that only a few of the canticles are to be attributed to the ,royal ,psalmist8 ,,answer3 ,in the negative to both parts4 ,v4 ,whether1 specifically1 the ,davidical origin can be denied of those psalms which both in the ,old and the ,new ,testament are cited expressly under the name of ,david1 among which are specially to be reckoned ,psalm ,,ii41 ,quare fremuerunt gentes2 ,psalm ,,xv41 ,conserva me ,domine2 ,psalm ,,xvii41 ,diligam te1 ,domine fortitudo mea2 ,psalm ,,xxxi41 ,beati quorum remissae sunt iniquitates2 ,psalm ,,lxviii41 ,salvum me fac1 ,deus2 ,psalm ,,cix41 ,dixit ,dominus ,domino meo8 ,,answer3 ,in the negative4 ,,vi4 ,whether it is possible to admit the opinion of those who hold that among the ,psalms of the ,psaltery there are some1 either of ,david or of other authors which on account of liturgical or musical reasons1 the carelessness of amanuenses or other unknown causes1 have been divided or united2 and also that there are other ,psalms such as the ,miserere mei1 ,deus1 which in order that they might be better adapted to the historical circumstances or solemnities of the ,jewish people have been slightly revised or modified1 by the omission or addition of a versicle or two saving1 however1 the inspiration of the whole sacred text8 ,,answer3 ,in the affirmative to both parts4 ,,vii4 ,whether the opinion can with probability be maintained of those among more recent writers who have endeavoured to show from merely internal indications or an inaccurate interpretation of the sacred text that not a few of the psalms were composed after the time of ,esdras and ,nehemias1 or even after the time of the ,macchabees8 ,,answer3 ,in the negative4 ,,viii4 ,whether from the manifold testimonies of the ,sacred ,books of the ,new ,testament1 and the unanimous agreement of the ,fathers1 as well as from the admission of the writers of the ,jewish people1 several prophetic and ,messianic psalms are to be recognised1 as prophesying concerning the coming kingdom1 priesthood1 passion1 death and resurrection of the future ,redeemer2 and that therefore the opinion is to be absolutely rejected of those who1 perverting the prophetic and ,messianic character of the ,psalms1 twist these same prophecies regarding ,christ into merely a prediction regarding the future lot of the chosen people8 ,,answer3 ,in the affirmative to both parts4 ,on ,may #a1 #aiaj1 in an audience graciously granted to both ,most ,reverend ,consultors ,secretaries ,his ,holiness approved the foregoing answers and ordered that they be published4 ,rome1 ,may #a1 #aiaj4 ,,pulcranus ,,vigouroux1 ,p4,s4,s4 ,,laurentius ,,janssens1 ,o4,s4,b4 ,consultors ,secretaries4 ,the ,psalms were always dear to the hearts of ,christians4 ,our ,lord died with the words of a psalm on ,his sacred lips3 ,into thy hands ,i commend my spirit 7,psalm #cj1 v4 #f74 ,millions of dying ,christians have repeated ,his great prayer4 ,on the ,church's very birthday1 when ,st4 ,peter preached the first ,christian sermon1 he had three texts and two of them were from the ,psalms 7,acts ,,ii474 ,to an educated and rigid ,pharisee like ,st4 ,paul they were a treasure house of teaching4 ,to the early ,christians the ,psalms were a prayer book1 for there was no ,christian literature4 ,it was twenty-five years after the ,ascension before the first books of the ,new ,testament were written4 ,hence ,st4 ,paul and ,st4 ,james tell their fellow ,christians to use the ,psalms in worship 7,ephesians1 v4 #ai2 ,colos4 iii4 #af2 ,i4 ,st4 ,james #e-ac74 ,some of the greatest of the early ,christian writers and saints1 ,origen1 ,st4 ,athanasius1 ,hilary of ,poitiers1 ,st4 ,ambrose1 ,st4 ,chrysostom1 ,bede1 and ,st4 ,augustine all studied the psalms deeply and wrote learned commentaries on them4 ,the works of later saints abound in happy and beautiful quotations from these religious poems4 ,with them1 too1 as with those holy people of whom ,st4 ,chrysostom wrote1 ,david is first1 last and midst4 ,for many years no priest was ordained who could not recite the whole ,psalter without the aid of a book1 ,this veneration of the inspired words deserves respect and imitation4 ,the learned ,calmet 7#afgb-ageg7 writing of the universal esteem and study of the ,psalms1 said that then there existed more than a thousand commentaries on them4 ,since then1 the number has been doubled2 so great and universal is the reverence and esteem in which this book of ,scripture is held4 ,to conclude this very long note on the ,psalms ,i quote the quaint words of a mediaeval poet4 ,it shows how the saints of old found their ,master in the songs of ,his great ancestor3-- ,rithmis et sensu verborum consociatum ,psalterium ,jesu1 sic est opus hoc vocitatum1 ,qui legit intente1 quocunque dolore prematur1 ,sentiet inde bonum1 dolor ejus et alleviatur2 ,ergo pius legat hoc ejus sub amore libenter1 ,cujus ibi ,nomen scriptum videt esse frequenter4 ,versicle and respond are placed after the psalms and before the lessons to rouse the attention which is necessary before all prayer1 and the lessons are a noble form of prayer4 ,these little prayers are of very ancient origin and were dealt with by ,alcuin 7#gce-hjd7 in his recension of the ,gregorian books for use in ,gaul4 ,his pupil1 ,amalare1 also studied them1 so that a meaning should be found in what was sung1 and that the truncated repetitions should be avoided4 ,he retained what was traditional and ancient1 introduced versicles and responds taken from ancient ,roman books and from books belonging to ,metz1 selected passages from the ,gospels which seem to fit in with the antiphons and added them to what he found in the ,roman books1 made alterations in the order here and there and gave completion to the whole by adding some offices for saints' days proper to the ,church of ,metz 7,baudot1 ,the ,roman ,breviary1 p4 #hh74 ,amalare had been administrator of the diocese of ,lyons during the exile of ,agobard the ,archbishop4 ,the latter1 with learning and bitterness1 attacked the reforms of ,amalare1 but1 in spite of all1 the reform of ,amalare held its ground in ,metz1 and then in the greater number of the churches north of the ,alps 7,baudot1 op4 cit474 ,much of the work of ,amalare stands in our ,breviary4 ,pater ,noster is said to beg from ,god1 light and grace to understand the doctrine contained in the lessons4 ,in choir1 a part of the ,pater ,noster is said in common and in a loud voice to recall the ,communion of saints4 ,absolutions and ,blessings4 ,the custom of giving a blessing before the lections was already in existence in the fourth century4 ,the ruler of the choir1 who gave it in the beginning1 gave also the signal for the termination of the lesson by the words1 ',tu autem' 7scil1 desine or cessa71 to which the reader responded ',domine miserere nobis1' while the choir answered ,deo gratias4 ,in the palace of ,aix-la-,chapeile1 it was by knocking1 and not by the words ,tu autem1 that the ,emperor ,charlemagne gave the signal for the conclusion of the lections1 while the lector recited himself1 ,tu autem1 ,domine miserere nobis4 ,the ,rituale ,ecclesiae ,dunelmensis1 containing fragments of the ,roman liturgy from the end of the seventh to the ninth and tenth centuries1 includes forms of blessing for the different festivals1 sometimes three1 sometimes nine4 ,in the latter case each lesson was provided with its own form of blessing1 which correspond with the mystery commemorated by the festival4 ,the absolutions1 ,exaudi ,domine and ,a vinculis peccatorum did not appear until the succeeding period 7,baudot1 op4 cit41 p4 #gd74 ,in offices of three and of nine lessons1 the lessons are preceded by the absolutions and blessings as they stand in the ordinarium1 except in the ,office for the ,dead and ,tenebrae ,offices when they are not said4 ,the ,absolution is said immediately after the ,pater ,noster which follows the versicle and response under the third1 sixth or ninth psalm4 ,the first benediction is said immediately after it1 and the second and third at the conclusion of the responses after each lesson and in reply to the words ,jube ,domine benedicere4 ,the three words are to be said 7when only one person recites the office7 before the short ,lesson at ,prime and ,compline4 ,in an office of nine lessons1 the absolutions and benedictions in the first two nocturns do not vary2 but in the third nocturns the eighth benediction may be1 if the office is of a saint1 ,cujus festum1 or if of two or more saints1 ,quorum 7vel quarum7 festum4 ,the ninth may be ,ad societatem or1 if the ninth lesson be a gospel extract with homily1 ,per evangelica4 ,in offices of three lessons the ,absolution ,exaudi is said on ,monday and ,thursday2 ,ipsius1 on ,tuesday and ,friday2 ,a vinculis1 on ,wednesday and ,saturday4 ,but the benedictions vary4 ,thus1 when a gospel extract and a homily are read1 the three benedictions are ,evangelica1 ,divinum1 ,ad societatem4 ,when with the three lessons1 no gospel extract is read1 the benedictions are ,benedictione1 ,unigenitus1 ,spiritus ,sancti4 ,in an office of a saint or saints1 where the total number of lessons to be said is three 7e4g41 the ,office of ,,ss4 ,abdon et ,sennen1 #cj ,july71 where first two lessons are from ,scripture occurring and last lesson gives lives of these saints1 the benedictions are1 ,ille nos1 ,cujus 7vel ,quorum aut ,quarum7 festum1 ,ad societatem4 ,lessons4 ,in the early days of ,christendom1 the ,divine ,office consisted in the singing of psalms1 the reading of portions of ,sacred ,scripture and the saying of prayers4 ,the principle of continuous reading of the books of the ,bible bears an early date4 ,later were added readings from the acts of the martyrs1 and later still1 readings from the homilies of the ,fathers4 ,till the seventh century the ferial ,office had no lessons and the ,sunday ,office had only three1 all taken from the ,bible1 which was read in its entirety1 yearly4 ,in the seventh century1 ferial ,offices received three lessons4 ,about the time of ,st4 ,gregory1 7died #fjd7 the ,office for ,matins was divided into three parts or nocturns1 each having lessons4 ,the lessons for the second and third nocturns were not taken from the ,bible1 but from the works of the ,fathers4 ,these extracts were collected in book form--the homilaria4 ,the collection of extracts made by ,paul the deacon 7#gcj-gig7 and used by ,charles the ,great 7#gdb-had7 in his kingdom1 form the foundation of the collected extracts in our ,breviaries4 ,the scripture lessons in our ,breviaries are generally known as the scripture occurring1 and are so arranged that each book of scripture is begun at least1 except the books1 ,josue1 ,judges1 ,ruth1 ,paralipomenon and the ,canticle of ,canticles4 ,quignonez arranged in his reform that the whole ,bible should be read yearly4 ,but his book was withdrawn by ,pope ,paul ,,iv4 in #aeeh4 ,although the ecclesiastical year begins with ,advent1 the beginnings of the ,bible are not read till ,march4 ,hence1 we begin the lessons from ,genesis1 after ,septuagesima ,sunday1 and not1 as we should naturally expect1 at ,advent1 the beginning of the ecclesiastical year4 ,the order in which the ,scripture lessons are read does not follow the order in which the books of the ,bible stand in the sacred volume4 ,thus1 the ,acts of the ,apostles begin on the ,monday after ,low ,sunday and are read for a fortnight2 ,the ,apocalypse begins on the third ,sunday after ,easter and is read for a week2 then the ,epistle of ,st4 ,james begins1 and so on1 with special regard to the feasts of the time1 rather than to the order of the books of the ,bible4 ,the lessons of the second nocturn are generally commemorative of a saint or some episode of a saint's life4 ,they have been much1 and often ignorantly criticised1 even by priests4 ,the science of hagiology is a very wide and far-reaching one1 which demands knowledge and reverence4 ,priests wishing to study its elements may read with pleasure and profit and wonder ,the ,legends of the ,saints1 by ,pere ,h4 ,delehaye1 ,s4,j41 ,bollandist 7,longmans1 #cs4 #f;d474 ,has ,lectiones secundi ,nocturni ex ,historiis sanctorum1 quas nunc habemus recognitas fuisse a doctissimis ,cardinalibus ,bellarmino et ,baronio1 qui rejecerunt ea omnia1 quae jure merito in dubium revocari poterant et approbatus sub ,clemente ,,viii4 7,gavantus74 ,and ,merati adds quod aliqua qua controversia erant utpote alicujus aliquam haberent probabilitatem1 ideo rejecta non fuerant sed retenta eo modo quo erant cum falsitatis argui non possent1 quamvis fortasse opposita sententia sit a pluribus recepta 7,merati1 ,obser4 ad ,gavant1 sec4 v41 chap4 xii41 nn4 #aj and #af74 ,the words of these learned men and the writings of the learned ,bollandist mentioned above are worthy of consideration1 as sometimes priests are puzzled about the truth and accuracy of the incidents recorded in those lessons of the second nocturn4 ,they should be treated with reverence4 ,the ignorant flippancy of a priest in an article 7in a very secular periodical7 on ,st4 ,expeditus gave great pain to ,catholics and gave material for years to come to scoffing bigots4 ,legends1 i4e41 narratives1 were based upon documents of the nature described above1 and worked up by later writers1 either for the purpose of edification or from the point of view of the historian4 ,the writings1 however1 differ endlessly as to their value1 according to the knowledge and authority possessed by the writers1 and according to their nearness to the events described4 ,there were many martyrs whose sufferings were recorded in no acta or passiones1 but were imprinted on the memory of men and became part of the traditions handed down in the community1 until they were finally committed to writing4 ,the later this took place the worse for the authenticity4 ,for it was then that anachronisms1 alterations in titles1 changes in the persons and other similar historical errors could more easily creep into the narrative1 as we know in fact they have done in many instances4 ,the historical sense was unfortunately lacking to the ,franks and ,byzantines1 as well as all idea of sound criticism4 ,a false kind of patriotism and national pride often go along with credulity1 so that we find here and there in literature of this kind1 even downright fabrication4 ,after the introduction of printing1 by which literature became more widely diffused1 and comparative criticism was rendered possible1 it at once became evident among ,catholics that error was mixed with truth and that a sifting of the one from the other was necessary1 and1 in many cases1 possible 7,kellner1 ,heorlology1 pp4 #bji-baj74 ,it was not the intention of the ,church or of the compilers and authors of the service books to claim historical authority for their statements4 ,and so1 the ,popes themselves have directed many emendations to be made in the legends of the ,breviary1 although many others still remain to be effected 7,dom ,baumer1 ,histoire ,du ,breviare ,roman74 ,cf4 ,dom ,cabrol1 ,le ,reforme du ,breviare1 pp4 #fa-fc4 ,responsories4 7,title ,,xxvii474 ,in the new ,breviary the responsories to the lessons have been restored to their place of honour4 ,they are of ancient origin1 but how they came to have a place in the ,divine ,office1 who was responsible for their composition1 what was the process of development until they reached their present form1 are questions upon which liturgical writers are not quite agreed 7,rev4 ,m4 ,eaton1 ,irish ,eccles4 ,record1 ,january1 #aiae74 ,amalare of ,metz found them fully formed and placed4 ,the rule of ,st4 ,benedict1 written about #ecj ,a4,d41 mentions them as a recognised part of ,matins4 ,in solemn vigils1 in the early ,church1 the congregation took part in the psalm singing1 and hence we find psalmi responsorii mentioned1 and we still have a typical instance in the ,invitatory ,psalm of our ,office4 ,probably1 some similar practice existed in the readings from ,sacred ,scripture4 ,at those primitive vigils1 then1 after the reading of the ,sacred ,scripture1 the responsory was given by the precentor and the assembled faithful took up the words and chanted them forth in the same simple melody4 ,next1 a verse was sung frequently echoing the same sentiment1 and the choir again1 as in the psalmi responsorii1 repeated the refrain or the responsorii proper4 ,frequently other verses were added according to the dignity of the festivals1 and after each the faithful struck in with the original refrain4444 ,at first those responsories would probably have been extempore 444 left to the genius or to the inspiration of the individual chanter1 but gradually1 by a survival of the fittest1 the most beautiful ones became stereotyped and spread throughout several churches4444 ,later they were carefully collected1 arranged and codified by ,st4 ,gregory or one of his predecessors and passed into all the books of liturgy 7,rev4 ,m4 ,eaton1 loc4 cit474 ,monsignor ,battifol 7,history of the ,roman ,breviary1 ,eng1 trans41 p4 #gh7 says that these parts of the liturgy1 in beauty and eloquence rival the chorus dialogues of ,greek drama1 and quotes as an example the ,aspiciens a longe from the first ,sunday of ,advent4 ,rubrics4 ,the responsories1 as a rule1 are said after each lesson of ,matins4 ,when the ,te ,deum is said after the ninth lesson1 there are only eight responsories4 ,at the end of the third1 sixth and eighth lesson the ,gloria ,patri with a repetition of part of the responsory is said4 ,it is said in the second responsory in offices of three lessons only4 ,in ,passiontide the ,gloria ,patri is not said1 but the responsory is repeated ab initio4 ,in the ,requiem ,office ,gloria ,patri is replaced by requiem aeternam4 ,in the ,sundays of ,advent1 ,sundays after ,septuagesima until ,palm ,sunday1 and in the triduum before ,easter1 there are nine responsories recited4 ,perhaps an explanation of the rubric may not be useless4 ,the asterisk 7997 indicates the part which should be repeated first after the verse and immediately after the ,gloria ,patri4 ,the ,gloria ,patri should be said to include the word sancto1 and sicut erat should not be said4 ,some responsories have two or three asterisks1 and then the repetitions should be made from one asterisk to another and not as far as the verse ending4 ,examples may be seen in the responsories for the first ,sunday of ,advent and in the ,libera nos of the ,requiem ,office4 ,the responsories of the ,requiem ,office--which is almost the only ,office which missionary priests have an opportunity of reciting in choir--are highly praised for their beauty of thought and expression4 ,they were compiled by ,maurice de ,sully 7circa #aaif71 ,bishop of ,paris4 ,symbolism of the ,rubric4 ,the responsories are placed after the lessons1 the old writers on liturgy say1 to excite attention and devotion1 to thank ,god for the instruction given in the lessons1 to make us realise and practise what has been read and to teach us that ,blessed are they who hear the word of ,god and keep it4 ,again1 those writers knew why the chanter said only one verse and the worshippers replied in chorus--to show that all their souls were united and free from schism4 ,te ,deum 7,title ,,xxxi474 ,author4 ,in the ,breviary prior to the reform of ,pius ,x41 this hymn was printed under the words ,hymnus ,,ss4 ,ambrosii et ,augustini4 ,however1 no one thinks now of attributing this canto to either ,st4 ,ambrose or ,st4 ,augustine 7,battifol1 op4 cit41 p4 #aaj74 ,formerly1 it was piously believed to have been composed and sung by these saints on the evening of ,augustine's baptism4 ,the question of the authorship of this hymn has led to much study and much controversy4 ,some scholars attribute it to ,st4 ,hilary1 others to ,sisebut1 a ,benedictine2 others to ,nicetas1 ,bishop of ,treves1 in the year #ebg4 ,to-day1 the opinion of the learned ,benedictine1 ,dom4 ,morin--who follows the readings of the ,irish manuscripts--that the hymn was written by ,nicetas of ,remesiana 7circa #djj ,a4,d471 is the most probable4 ,this opinion has been criticised by several ,continental scholars 7,v4 ,cath4 ,encly41 art4 ,te ,deum74 ,rubrics4 ,the ,te ,deum is always said at the end of ,matins1 unless in ,matins of ,feast of ,holy ,innocents1 of ,sundays of ,advent1 and from ,septuagesima to ,palm ,sunday1 and ferias outside ,eastertide 7from ,low ,sunday to ,ascension ,day74 ,the ,structure of the ,hymn4 ,in this wonderful composition1 there are probably two hymns connected1 and followed by a set of versicles and4 responses1 which might be used with any similar hymn4 ,it is probable that the first hymn 7,te ,deum 444 ,paraclitum ,spiritum71 lines #a to #ac of ,te ,deum are older than the second part1 which was written probably as a sequel to the early hymn4 ,the rhythm of the hymn is very beautiful1 being free from abruptness and monotony4 ,students of poetry may note that seven lines have the exact hexameter ending1 if scanned accentually1 as voce proclamant2 ,deus sabbaoth1 etc4 ,seven have two dactyls1 as laudabilis numerus1 laudat exercitus2 one ends with spondees1 apostolorum chorus4 ,the other six lines have a less regular ending4 ,this hymn of praise to the ,blessed ,trinity is divided into two parts and seems to be modelled on the lines of the ,psalm #adh1 ,laudate ,dominum de coelis 7see ,sunday ,lauds ,i474 ,the verses #a to #f of the hymn1 like the opening verses of the psalm1 record the worship and adoration of the angels4 ,the second part of the hymn records the worship of human beings living or dead--,apostles1 ,prophets1 ,martyrs4 ,the second hymn1 ,tu ,rex gloriae ,christi1 etc41 is a prayer to ,christ1 the ,god ,incarnate1 the ,redeemer now in ,glory1 to aid ,his servants and to aid them to be of the number of ,his saints in everlasting glory4 ,the third part of the hymn1 vv4 #bb-bi 7,salvum fac 444 in aeternum7 is considered by scholars to be simply versicles1 responses and prayers2 the verses #bb-bc 7,salvum fac444 usque in aeternum74 being the versicle1 and verses #bd-be 7,per singulos dies444 saeculi71 verse #b of ,psalm #add being the response before the beautiful verses of prayer ,dignare ,domine die isto sine peccato nos custodire1 etc4 ,vouchsafe1 ,o ,lord1 to keep us this day from sin2 ,o ,lord1 have mercy on us1 etc41 etc4 ,this hymn has a special interest for ,irish priests1 as the ,irish recensions of it1 found in the ,bangor ,antiphoner 7to be seen in the ,library of ,trinity ,college1 ,dublin7 are of the greatest value to scholars engaged in critical study4 ,they date from the tenth century1 and give ,nicetas as the author4 ,the wording in the old ,irish ,antiphoner differs in some verses from the text given in our ,breviary4 ,thus1 in verse #f1 the ,bangor text has1 universa before the word terra2 again1 in verse #ah1 the ,breviary reads ,tu ad deteram ,dei sedes1 ,bangor1 and probably more correctly1 reads sedens4 ,verses #bf-bi1 ,dignare ,domine444 confundar in aeternum are not found in the ,irish book4 ,those who wish to study these old ,irish ,,mss4 may receive great help from ,warren's ,bangor ,antiphoner 7,,ii41 pp4#hc-ia7 and light comes too from ,julian's ,dictionary of ,hymnology 7pp4 #aabj-aaba74 ,,some ,,texts ,,and ,,intentions ,,which ,,may ,,help ,,towards ,,the ,,worthy ,,recitation ,,of ,,matins 7vide pages #d1 #abj74 ,matutina ligat ,christum qui crimina purgat4 ,although ,i should die with ,thee1 ,i will not deny ,thee4 ,and in like manner also said they all4 ,pray1 lest you enter into temptation1 ,and being in agony ,he prayed the longer4 ,friend1 whereunto art thou come8-- ,and they holding ,jesus led ,him away--the ,garden4 ,art thou one of ,his disciples8 ,my kingdom is not of this world--,before the ,high ,priest4 ,general ,intentions3-,exaltation of the ,church2 the ,pope2 the ,mission to the heathen2 ,christian nations2 the conversion of the heretics1 infidels and sinners2 the ,catholic laity2 the ,catholic priesthood4 ,personal ,intentions3-,lively faith2 a greater hope2 ardent charity4 ,special ,intentions3-,for parents2 for benefactors2 for those in sorrow2 dying sinners2 deceased priests of ,ireland2 for the conversion of ,england2 for vocations to the priesthood4 ,,chapter ,,ii4 ,,lauds4 ,etymology1 ,definition1 ,symbolism4 ,the word ,lauds is derived from the ,latin laus1 praise4 ,it is applied to this ,hour1 as it is par excellence1 the hour in which ,god's praises are chanted by ,his ,church4 ,this ,hour succeeds ,matins and precedes ,prime4 ,the name is said to have been given to this ,hour on account of the last three ,psalms1 which formerly formed part of the ,office4 ,in these ,psalms1 #adh1 #adi1 #aej1 the word ,laudate recurs several times4 ,before the eighth century the ,hour was called ,matutinum1 or morning ,office1 and sometimes it was called ,gallicinum or ,galli cantus from being recited at cock-crow4 ,this is the ,office of daybreak and hence its symbolism is of ,christ's resurrection4 ,christ1 the light of the world1 rose from the tomb on ,easter morning1 like a radiant sun1 trampling over darkness and shedding ,his brightness upon the earth4 ,the hymns1 psalms1 antiphons and versicles of ,lauds1 all proclaim the mystery of ,christ's ,resurrection1 and the light which enlightens our souls4 ,the reform of the ,psalter in #aiaa has not always preserved this liturgical idea2 nevertheless1 the character of the ,office has not been altered4 ,lauds remains the true morning prayer1 which hails in the rising sun1 the image of ,christ triumphant--consecrates to ,him the opening day4 ,no other morning prayer is comparable to this 7,dom4 ,f4 ,cabrol1 ,the ,day ,hours of the ,church1 ,london1 #aiaj74 ,antiquity4 ,the ,christians1 in their night vigils1 followed the pious practices of the ,jews1 as to prayers at dead of night and at dawn1 ,hence1 the ,hour1 ,lauds is of great antiquity1 coming1 perhaps1 from ,apostolic times4 ,it is found well established in the very earliest accounts of ,christian liturgy4 ,the old writers on liturgy loved to dwell on pious congruities and parallelisms4 ,they ask the questions1 why did the early ,christians pray at dawn and why is the practice continued8 ,they answer at great length1 ,i will try to summarise their holy themes4 ,the early ,christians prayed at dawn1 #a4 that in the ,new ,law the figures of the ,old may be fulfilled2 #b4 to honour the risen ,saviour and to remind us of our resurrection2 #c4 to glorify ,jesus typified by the physical light4 ,i am the ,light of the world 7,st4 ,john1 viii4 #ab72 #d4 because at dawn1 after rest1 body and soul are refreshed and ready to devote all their powers to ,god1 free from distractions and noise4 ,each dawn1 revealing ,god's wondrous work1 should hear ,god's praises in the most sublime words ever uttered1 the ,psalms 7e4g41 ,dominus regnavit1 ,jubilate ,deo1 etc41 etc472 #e4 because ,god seems more disposed to hear prayers made at that hour4 ,for1 ,he has said1 ,yet if thou wilt arise early to ,god and wilt beseech the ,almighty444 ,he will presently awake unto thee and make the dwelling of thy justice peaceable 7,job1 viii4 #e-f74 ,i love them that love me2 and they that in the morning early watch for me shall find me 7,proverbs viii4 #ag74 ,structure4 ,if ,lauds succeeds ,matins immediately1 ,pater ,noster and ,ave ,maria are omitted1 and the ,hour begins with ,deus in adjutorium4 ,at these words it is a practice but not an obligation to make the sign of the cross from head to breast 7see ,vespers1 infra74 ,then the ,gloria ,patri1 ,sicut erat1 ,amen1 ,alleluia are said before the antiphons and psalms4 ,but if a notable delay--say1 of ten minutes' duration--be made between the end of ,matins and the start of ,lauds1 the ,pater ,noster and ,ave ,maria begin ,lauds4 ,after the psalms1 comes the ,capitulum1 the ,hymn1 ,versicle and ,response1 antiphon to ,benedictus1 ,canticle ,benedictus ,dominus ,deus ,israel1 ,gloria ,patri1 ,sicut erat1 ,antiphon to ,benedictus repeated1 ,dominus vobiscum1 ,et cum spiritu tuo1 ,oremus1 collect1 commemorations preceded by versicle1 response and ,oremus before each4 ,then ,dominus vobiscum1 ,et cum spiritu tuo1 ,benedicamus ,domino1 ,deo ,gratias1 ,fidelium animae1 ,amen4 ,if another ,hour do not succeed immediately1 ,pater ,noster 7said silently71 ,dominus det nobis 7with a sign of the cross7 suam pacem1 ,et vitam aeternam4 ,amen4 ,then is said the antiphon of the ,blessed ,virgin1 ,alma ,redemptoris or ,ave ,regina1 or ,regina ,coeli1 or ,salve ,regina1 according to the part of the ecclesiastical year for which each is assigned1 with versicle1 response1 oremus1 collect1 ,divinum auxilium4444 ,amen4 ,rubrics4 ,in the paragraphs dealing with the structure of this hour is given the rule for saying ,pater ,noster and ,ave1 ,the ,psalms for ,lauds in the new ,breviary follow these rules3-- ,general ,rule3 ,psalms of the current day4 ,exception3 ,sunday ,psalms on the excepted ,feasts4 ,in applying the general rule to ,sundays and week days1 it will be seen that the ,psalter contains two sets of ,psalms for ,lauds4 ,the use of the two sets is as follows3-- ,sundays3 7i7 ,throughout the year3 first set of ,psalms4 7ii7 ,sundays from ,septuagesima to ,easter3 second set of ,psalms4 ,ferias3 ,the first set of ,psalms is to be used on3-- 7i7 ,ferias throughout the year1 not including those in ,advent1 ,septuagesima1 ,sexagesima and ,quinquagesima weeks4 7ii7 ,ferias in ,paschal time4 7iii7 ,feasts at any season of the year4 7iv7 ,vigils of ,christmas and ,epiphany4 ,the second set of ,psalms is to be used on3-- 7i7 ,ferias of ,advent4 7ii7 ,ferias from ,septuagesima to ,wednesday in ,holy ,week1 inclusive4 7iii7 ,vigils 7common7 outside ,paschal time1 when the ,office of ,vigil is said 7,new ,psalter and ,its ,uses1 p4 #ahh74 ,on ,maundy ,thursday1 ,good ,friday and ,holy ,saturday1 the ,psalms of the ,feria are to be said4 ,but the ,canticle of ,moses 7,deut1 #cc7 is not said on ,holy ,saturday4 ,antiphons4 ,as a general rule antiphons of the current day of the week are to be said4 ,exceptions4 7#a7 ,on excepted ,feasts1 7#b7 non-excepted ,feasts which have proper antiphons1 7#c7 ,holy ,week has special antiphons1 7#d7 ,six ferias before ,christmas have special antiphons4 ,in ,paschal time1 all psalms and the canticles are recited under one antiphon4 ,antiphon of ,benedictus 7#a7 ,sunday antiphons are proper4 7#b7 ,ferias throughout the year have antiphons of current feria4 ,but ,ferias in ,advent1 and in ,lent1 in ,passiontide1 ,paschal time and ,september ,ember days have proper antiphons4 7#c7 ,feasts have antiphons from proper or from common4 ,capitulum 7,title ,,xxix474 ,etymology1 meaning and synonyms4 ,the word capitulum comes from the ,latin1 and means a little chapter1 a heading1 a beginning1 an abridgment1 because this little chapter is a little lesson1 a brief extract from ,sacred ,scripture1 the head or the beginning of the ,epistle of the ,mass of the ,feast 7,gavantus1 ,bona74 ,it is found in every ,hour1 except ,matins4 ,it is known by other names1 the summarium1 collectio1 collatio1 lectio brevis1 epistoletto1 lectiuncula1 ,versiculus brevis4 ,antiquity4 ,some authors hold that this usage of reading a brief extract from ,sacred ,scripture is of ,jewish origin4 ,for1 the ,jews were accustomed to interpose brief readings from ,scripture prose in their psalm chanting service4 ,the capitulum is found in ,christian services of the fourth century2 and ,st4 ,ambrose 7#cdj-cig7 is said to have instituted the capitula of ,terce1 ,sext and ,none4 ,this new practice spread quickly and several councils recommended or ordered the usage--e4g41 the ,council of ,agde ,in #ejf ,a4,d4 ,remarks4 ,the ,capitulum is said always except from ,holy ,thursday to the ,vespers of ,saturday preceding ,low ,sunday1 and in ,requiem ,offices4 ,in ,compline it is said after the ,hymn4 ,the ,capitulum of ,lauds is ordinarily taken from the beginning of the ,epistle of the ,mass of the day of the feast4 ,sext and ,none generally have their capitula drawn from the middle and end of the same ,epistle extract4 ,terce has generally the same words for the ,capitulum1 as ,vespers and ,lauds1 because it is the grandest and most sublime of the little ,hours4 ,the ,capitulum is said without a blessing being sought1 because it is 7in choir7 read by the ,hebdomadarius1 who there represents the person of ,christ1 just as the ,capitulum does too1 and for ,whom it would not be consonant to ask a blessing4 ,it concludes without ,tu autem1 because these words are correlative of ,jube4 ,and since it is such a short lesson it is easy to recite it without fault or sin1 the more so as it is read by the ,hebdomadarius1 who should be advanced in perfection4 ,it is short1 whilst the lessons of ,matins1 the night ,office1 are long1 because the day is specially given to toil and the night to contemplation4 ,during the recital of this little lesson all turn to the altar through respect for ,christ1 figured by the ,capitulum4 ,sometimes the words of the ,capitulum are from the ,itala version and not from the ,vulgate4 ,psalms and ,canticles of ,lauds4 ,the ,office of ,lauds now consists of four ,psalms and a canticle1 followed by a little chapter1 a hymn1 versicle1 antiphon1 of ,benedictus1 the canticle1 ,benedictus and prayer4 ,one of the characteristics of ,lauds is the canticle taken from the ,old ,testament4 ,fourteen canticles taken from the ,old ,testament now find a place in our ,breviaries4 ,formerly1 only seven canticles from the ,old ,testament were given in the ,psaltery 7cf4 supra1 p4 #adi74 ,if1 according to the new distribution of the ,psalter1 the ,psalms for ,lauds do not refer so directly to the symbolism of sunrise1 they are nevertheless more varied and are generally well chosen4 ,the canticles inserted among the ,psalms have also been changed4 ,the whole selection is worthy of note4 ,it contains1 besides those given in the former arrangement of the ,psalter1 others which are very beautiful and admirably prayerful4 ,the hymns for ,lauds1 all ancient and varying with the seasons1 form a fine collection4 ,their theme is one3 the rising of the sun as a symbol of ,christ's resurrection1 and the crowing of the cock1 which arouses the sluggish and calls all to work4 ,some of these hymns are of considerable poetical merit3 that for ,sunday1 ,aeterne ,rerum conditor1 is a little masterpiece4 ,the ',benedictus' corresponds with the ,magnificat of ,vespers4 ,both are sung with the same solemnity and are of the same importance2 they form as it were the culminating point of their respective ,hours1 and for feast days the altar is incensed while they are chanted4 ,the ',benedictus' or ,canticle of ,zachary recalls the ,precursor's mission of proclaiming the ,messiah and the new alliance4 ,it is altogether appropriate to the ,office of daybreak1 as ushering in the dawn of a new era4 ,the closing verse speaks of the light which the announcement of the ,messiah shed upon the nations 'sitting in darkness and in the shadow of death' 7,dom ,cabrol1 ,introduction to ,day ,hours of the ,church74 ,this ,canticle of ,zachary 7,st4 ,luke i4 #fh-gi7 naturally falls into two parts4 ,the first 7verses #fh to #ge1 ',benedictus ,dominus 444 diebus nostris'7 is a song of thanksgiving for the fulfilment of the ,messianic hopes of the ,jews1 to which is given a ,christian sentiment4 ,the power1 which was of old in the family of ,david for the defence of the nation1 is being restored1 and in a higher and more spiritual sense4 ,the ,jews mourning under the ,roman yoke prayed for deliverance through the house of ,david4 ,the 'deliverance1' a powerful salvation 7'cornu salutis nobis'7 was at hand so that the ,jews were seeing the fulfilment of ,god's promise made to ,abraham1 and this deliverance1 this salvation was such that 'we may serve ,him without fear in holiness and justice1 all our days' 7,st4 ,luke i4 #ge74 ,the second part of the canticle 7verses #gf-hj1 ',et tu puer 444 ad dirigendos pedes nostros'7 is an address by ,zachary to his own son1 who was to take an important part in the scheme of the powerful salvation and deliverance by the ,messiah4 ,this canticle is known as the canticle of joyous hope1 hence its use at funerals at the moment of interment1 when words of thanksgiving for the ,redemption are specially in place as an expression of ,christian hope 7,catholic ,encyclopedia1 art4 ,benedictus74 ,oratio 7,title ,,xxx474 ,the word oratio has various meanings4 ,in the liturgy it is translated by the word collect4 ,the word collect means either that the priest who celebrates ,mass collects in a short form the needs1 the thanksgivings and the praises of the people1 to offer them up to ,god2 or most probably the original meaning seems to have been this3 it was used for the service held at a certain church on the days when there was a station held somewhere else4 ,the people gathered together and became a collection at the first church2 after certain prayers had been said they went in procession to the station church4 ,just before they started1 the celebrant said a prayer1 the oratio ad collectam 7ad collectionem populi71 the name would then be the same as oratio super populum1 a title that still remains in our ,missal1 in ,lent1 for instance1 after the ,post-,communion4 ,this prayer1 the collect1 would be repeated at the beginning of ,mass at the station itself4 ,later writers find other meanings for the name4 ,innocent ,,iii4 says that in this prayer the priest collects all the prayers of the faithful 7,de ,sacr4 ,altar4 ,mystic4 ii41 #b74 ,see also ,benedict ,,xiv4 7,de ,,ss4 ,missae ,sacr4 ii41 #e1--;,dr4 ,a4 ,fortescue1 ,cath4 ,encyl41 art4 collect74 ,antiquity of collects4 ,no one can say with certainty who the composers of the collects were4 ,all admit the antiquity of these compositions4 ,in the fourth century certain collects were believed to come from apostolic times2 indeed1 the collects read in the ,mass on ,good ,friday1 for ,gentiles1 ,jews1 heretics1 schismatics1 catechumens and infidels bear intrinsic notes of their antiquity4 ,other liturgical collects show that they were composed in the days of persecution4 ,others show their ages by their accurate expression of ,catholic doctrine against1 and their supplications for1 heretics1 ,manicheans1 ,sabbelians1 ,arians1 ,pelagians and ,nestorians4 ,st1 ,jerome in his ,life of ,st4 ,hilarion 7#bia-cga7 writes1 ,sacras ,scriptures memoriter tenens1 post orationes et psalmos quasi ,deo praesente recitabat4 ,it is said that ,st4 ,gelasius 7d4 #dif71 ,st4 ,ambrose 7d4 #cig71 ,st1 ,gregory the ,great 7d4 #fjd7 composed collects and corrected existing ones4 ,the authorship and the period of composition of many of the ,breviary collects are matters of doubt and difficulty4 ,even the date of the introduction of collects into the ,divine ,office is doubtful4 ,in the early ,christian ,church there seems to have been one and only one prayer1 the ,pater ,noster1 in liturgical use4 ,st4 ,benedict laid it down in his rule that there should be none other4 ,it is generally held by students of liturgy that the collects were originally used in ,mass only and were introduced into the ,office at a time much later than their introduction into the ,mass books4 ,in the ,masses for ,holy ,week we see the collects in their oldest existing form4 ,the rite of the ,mass has been shortened at all other seasons1 and there remains now only the greeting1 ,oremus1 and the collect itself4 ,the ,oremus did not refer immediately to the collect1 but rather to the silent prayer that went before it4 ,this also explains the shortness of the older collects4 ,they are not the prayer itself1 but its conclusion4 ,one short sentence summed up the petitions of the people4 ,it is only since the original meaning of the collect has been forgotten that it has become itself a long petition with various references and clauses 7compare the collects for the ,sundays after ,pentecost with those of modern feasts7--7,cath4 ,encyl41 art4 ,collects74 ,the following examples which are not extreme1 may help to make clear and emphatic the matter of the shortness of the old and the length of the new collects4 ,protector in te sperantium1 ,deus1 sine quo nihil est validum1 nihil est sanctum3 multiplica super nos misericordiam tuam2 ut te rectore1 te duce1 sic transeamus per bona temporalia1 ut non amittamus aeterna4 ,per ,dominum4 ,translation--,o ,god1 the ,protector of all that hope in ,thee1 without ,whom nothing is sure1 nothing is holy1 bountifully bestow on us1 ,thy mercy1 that ,thou being our ruler and our guide1 we may so pass through temporal blessings that we lose not the eternal4 ,through our ,lord 444 7,collect for third ,sunday after ,pentecost47 ,omnipotens et misericors ,deus qui beatam ,joannam ,franciscam tuo amore succensam admirabili spiritus fortitudine per omnes vitae semitas in via perfectionis donasti1 quique per illam illustrare ,ecclesiam tuam nova prole voluisti3 ejus meritis et precibus concede ut qui infirmitatis nostrae conscii de tua virtute confidimus coelestis gratiae auxilio1 cuncta nobis adversantia vicamus4 ,per ,dominum 444 ,translation-,almighty and merciful ,god ,who inflaming blessed ,jane ,frances with love1 didst endow her with a marvellous fortitude of spirit to pursue the way of perfection ,in all the paths of life1 and wast pleased through her to enrich ,thy ,church with a new offspring1 grant by her merits and intercession that we1 who1 knowing our own weakness1 trust in ,thy strength1 may by the help of ,thy heavenly grace overcome all things that oppose us4 ,through our ,lord 7,collect of ,st4 ,jane ,frances ,fremiot ,de ,chantal1 ,august #ba74 ,rubrics4 ,in ,vespers and ,lauds the collect is said after the antiphons of the ,magnificat and ,benedictus1 unless the ,preces 7q4v47 are to be said in these hours4 ,then the ,preces are said after the antiphons1 and the collects follow after them immediately4 ,the collect of a ferial ,office is found in ,office of the previous ,sunday1 except in ferias of ,lent and ,rogation days which have special and proper collects4 ,at ,prime and the other ,hours the collect is said after the little respond1 unless the ,preces be recited4 ,they precede the collect4 ,at ,compline the collect is said after the antiphon ,salva nos if the ,preces be not recited4 ,at ,prime and ,compline the collects of the ,psalter are never changed except during the last three days of ,holy ,week4 ,in this triduum1 in all hours up to and including ,none on ,holy ,saturday the collect is said after the ,psalm ,miserere4 ,before reciting the collect in the ,office1 everyone in deacon's orders or in priesthood says ,dominus vobiscum1 ,et cum spiritu tuo1 and this is said even if the ,office be said privately4 ,all others reciting the ,office say ,domine exaudi orationem meam4 ,et clamor meus ad te veniat4 ,then the word ,oremus is prefixed to the recitation of the collect1 and at the end1 ,amen is said4 ,if there be only one collect1 the ,dominus vobiscum or the ,domine exaudi with the responses ,et cum spiritu tuo2 ,et clamor meus ad te veniat is repeated after the ,amen4 ,but if there be more than one collect1 before each is said its corresponding antiphon and versicle and also the word1 ,oremus4 ,after the last collect is said1 the ,dominus vobiscum and ,et cum spiritu tuo are repeated4 ,then we add ,benedicamus ,domino2 ,deo ,gratias1 ,fidelium animae4444 ,this latter verse is not a constant sequel to the ,benedicamus1 as we see in ,prime1 where the verse ,pretiosa succeeds it2 and again in ,compline it is succeeded by ,benedicat et custodiet4 ,the concluding words of the prayers or collects vary4 ,if the prayer is addressed to ,god the ,father1 the concluding words are ,per ,dominum 7see the collects given above74 ,if the prayer be addressed to ,god the ,son1 the concluding words are ,qui vivis et regnas--e4g41 ,deus qui in tuae caritatis exemplum ad fidelium redemptionem 4444 ,qui vivis et regnas 7,collect for ,st4 ,peter ,nolasco's feast1 #c;ist ,january74 ,if in the beginning of the prayer mention is made of ,god the ,son1 the ending should be ,per eundem1 e4g41 ,domine ,deus noster8 qui1 beatae ,brigittae per ,filium tuurn unigenitum secreta coelestia revelasti2 444 ,per eundem ,dominum 7collect for feast1 #hth ,october74 ,but if the mention of ,god the ,son is made near the end of the collect1 the ending is ,qui tecum vivit et regnal1 e4g41 ,famulorum tuorum1 quaesumus1 ,domine4444 ,genitricis ,filii tui ,domini nostri intercessione salvemur3 ,qui tecum vivit et regnat 7collect of ,assumption1 #aeth ,august74 ,if the name of the ,holy ,ghost occur in the prayer1 the conclusion is1 ,in unitate ejusdem ,spiritus sancti1 e4g41 ,deus1 qui hodierna die corda 444 in eodem spiritu recta 444 in imitate ejusdem ,spiritus 7collect3 for ,pentecost ,sunday74 ,the following lines1 giving the rules for terminations1 are well known and are useful1 as a help to the memory3-- ,per ,dominum dicas1 si ,patrem quilibet oras ,si ,christum memores1 ,per eundem1 dicere debes ,si loqueris ,christo1 ,qui vivis scire memento2 ,qui tecum1 si sit collectae finisin ipso ,si ,flamen memores ejusdem die prope finem ,when there are several collects an ending or conclusion is added to the first and last only4 ,dominus vobiscum is said before the first collect only1 but each collect is preceded by the word ,oremus1 unless in the ,office for the ,dead4 ,explanation of the ,rubric4 ,where a feast is transferred either occasionally or always and its collect contains words such as ,hanc diem1 hodiernom diem1 it is not allowed to change the wording1 without permission of the ,congregation of ,rites 7,s4,r4,c41 #gth ,september1 #aiaf74 ,if the collect of a commemoration be of the same form as the prayer of the feast1 the former is taken from the common of saints1 in proper place4 ,dominus vobiscum4 ,this salutation is of great antiquity4 ,it was the greeting of ,booz to his harvestmen 7,ruth1 ii4 #d74 ,the prophet used the selfsame salutation to ,azas4 ,and the ,angel ,gabriel expressed the same idea1 ,dominns tecum1 to the ,blessed ,virgin4 ,it was blessed and honoured by our ,lord ,himself1 when to ,his apostles he said ,ecce ego vobiscum sum omnibus diebus 7,st4 ,matt4 #bh4 #bj74 ,this beautiful salutation passed into ,church liturgy at an early date1 probably in apostolic times4 ,its use in liturgy was mentioned at the ,council of ,braga 7#efc71 and it is found in the ,sacramentarium ,gelasianum 7sixth century74 ,these words are called the divine salutation4 ,they mean that the priest who utters them is at peace with all clergy and people and thus wishes ,god to remain with them--the highest and holiest of wishes4 ,for the presence of ,god1 ,who is the source of every good and the author of every best gift1 is a certain pledge of divine protection and of that peace and consolation which the world cannot give4 ,this formula is used even in private recitation of the ,office1 as the priest prays in union with and in the name of the ,church4 ,the words ,et cum spiritu tuo add a new and further significance to the salutation2 for it is the spirit1 the human soul1 that prays1 and when the spirit prays in the name of the ,church for her children1 its work is a work of high spiritual order1 demanding the use of all the soul's powers1 ,oremus4 ,this exhortation is of very great antiquity1 and in this form is found in the liturgies of ,st4 ,james and of ,st4 ,mark4 ,in those days it was said by the priest in a loud voice4 ,the priest1 the mediator1 following the example of the great ,mediator1 ,christ1 calls others to join with him in prayer4 ,st4 ,augustine tells us1 that sometimes after pronouncing the word ,oremus1 the priest paused for a while and the people prayed in silence1 and then the priest collected the united prayers of the congregation and offered them to ,god1 hence the name collect 7,st4 ,augustine1 ,epistle #ajg71 7cf4 ,probst41 ,abendl ,messe1 p4 #abf74 ,invocation and ,conclusion4 ,prayer is addressed generally to ,god the ,father4 ,this practice is in accordance with the example and doctrine of ,christ1 ,father1 ,i give ,thee thanks 7,st4 ,john1 xi1 #da72 ,amen1 amen1 ,i say to you2 if you ask the ,father anything in ,my name1 he will give it to you 7,st4 ,john1 xvi4 #bc74 ,and ,he taught us to say ',our ,father4' ,in the early ages of the ,church1 seldom was prayer addressed to ,god1 the ,son4 ,innocent ,,iii4 tells us that the reason for the practice was a fear that such prayer might lead the catechumens1 the ,jews or the ,pagans converted to ,christianity1 to allege or to believe that ,christians worshipped several ,gods4 ,however1 with the advent of the early heresies1 it became necessary to formulate prayers witnessing the divinity of ,christ and ,his equality in all things to the ,father and the ,holy ,ghost4 ,in some of the great prayers of the liturgy1 the three ,persons of the ,holy ,trinity are named to show their equality and unity of nature and substance4 ,nearly all the prayers of this kind are the products of the ,church during the storms of early heresy against the divinity1 nature or personality of ,christ4 ,the conclusions of the prayers generally contain the words ,per ,dominum nostrum ,jesum ,christum1 because all graces come through ,jesus ,christ1 our ,lord and ,saviour1 ,who pleads1 as ,mediator between ,god and ,man1 as ,he ,himself has said1 ,no man cometh to the ,father but by ,me 7,st4 ,john1 xiv4 #f74 ,hence1 in every collect1 we may distinguish five parts3 the invocation1 the motive1 the petition1 the purpose1 the conclusion4 7#a7 ,the ,invocation takes some form such as ,deus1 ,domine4 7#b7 ,the motive is commonly introduced by the relative qui2 e4g41 ,deus1 qui corda fidelium sancti spiritus illustratione docuisti4 7#c7 ,the petition1 the body or centre or substance of the prayer1 is always noted for the solemn simplicity of language1 which marks liturgical prayer1 e4g41 ,multiplica super nos misericordiam tuam4 7#d7 ,the purpose is an enforcement of the petition4 ,it has reference1 generally1 to the need of the petitions and is marked usually with the word ut4 ,multiplica super nos misericordiam tuam1 ut quae1 nobis agendis praecipis1 te miserante adimplere possimus 7prayer for feast of ,st4 ,patrick74 7#e7 ,the conclusion varies1 e4g41 ,per ,dominum nostrum1 ,per eundem ,dominum1 etc4 ,those who pay intelligent attention to the liturgical chant at ,high ,mass1 and in particular to the chant of the celebrant1 will be able to discover for themselves that the intonations used in the singing of the collect and the ,post-,communion serve1 as a rule1 to mark off two at least of the main divisions indicated4 ,two inflections1 a greater and a lesser1 occur in the body of the prayer1 the greater for the most part coming at the close of the 'motive1' while the lessor concludes the 'petition' and produces the purpose of the prayer4 ,when the prayers are correctly printed1 as in the authentic ',missale ,romanum1' the place of the inflexions is indicated by a colon1 'punctum principals1' and a semicolon1 'semi-punctum1' respectively4 ,these steps1 it will he observed1 indicate1 not precisely 'breaks in the sense' 7as ,haberl incorrectly says7 but rather the logical divisions of the sentence1 which is not quite the same thing 7,father ,lucas1 ,s4,j41 ,holy ,mass1 chap1 vi474 ,the question is often asked1 why ,dominus vobiscum is said after the collect1 or prayer4 ,writers on liturgy reply that it is so placed because ,christ frequently used the salutation ,pax vobis1 and the priest in public prayer holds the place of ,christ1 and as he1 the priest1 used this formula of salvation before the collect to obtain the spirit of prayer and the grace of ,god1 he repeats it so that these gifts may be retained4 ,in the collects1 the fatherland of the saints is rarely found1 because the saints' true home and fatherland is heaven1 where they were born again to life eternal1 and their fatherland is not this valley of exile where they spent their temporal life4 ,nor are their surnames given in the collects 7see the collect of ,st4 ,jane ,frances ,fremiot de ,chantel given on p4 #ahj74 ,but it is not infrequent in the collects to find certain appellations characterising a saint or noting some special prerogative or wonderful gift of grace4 ,the ,church's collects record the wonderful gifts of ,st4 ,john ,chrysostom 7the golden-mouthed71 ,st4 ,peter ,chrysologus 7qui ob auream ejus eloquentiam ,chrysologi cognomen adeptus est7 7,rom4 ,brev474 ,sometimes the nation or earthly home of a saint is given in a collect to distinguish one saint from another4 ,this is seen in the case of saints bearing the name of ,mary1 which if used absolutely or unqualifiedly refers to the ,mother of ,god4 ,see the collects for ,st4 ,mary ,magdalen1 ,st4 ,mary of ,egypt1 etc4 ,the collect or prayer is placed at the end of the ,hours to collect or gather up the fruits of all the prayers that precede2 to beg from ,god that ,his grace may follow our actions as it precedes them2 that the prayer may be a shield and buckler against all temptations which may be encountered4 ,the prayers at ,prime and at ,compline never vary1 to remind us1 the old writers tell us1 that all our acts should be invariably referred to ,god4 ,in the early ages of the ,church1 all public prayers1 both in ,mass and in ,office were offered up by both priests and people with outstretched arms4 ,this practice is observed still1 in a certain way1 in ,mass4 ,benedicamus is the prayer to thank ,god for all ,his graces4 ,fidelium animae4 ,this prayer is said after every ,hour1 unless where the hour is said in choir and followed immediately by ,mass4 ,it ,is omitted1 too1 before the ,litany4 ,de ,precibus 7,title ,,xxxiv474 ,these are prayers which are said at some of canonical ,hours1 before the collect or oratio4 ,they commence with ,kyrie eleison or ,pater ,noster4 ,they consist of versicles and responses and these differ from other versicles and responses1 which are generally historic1 e4g41 ,in omnem terram exivit sonus eorum1 ,amavit eum ,dominus et laudavit eum4 ,but the versicles and responses of the preces are always a call to ,god or an exhortation to praise ,god 7e4g41 ,fiat misericordia tua1 ,domine71 super nos1 ,quemadmodum speravimus in te 7see ,prime1 infra1 page #aic74 ,these prayers are of great antiquity1 mention of them being found in the works of ,amalare 7ninth century74 ,they are said in some ,offices in ,vespers1 ,compline1 ,lauds1 ,prime and ,little ,hours4 ,before the reform of the ,breviary by ,pope ,pius ,x11 the ,preces at ,vespers contained six short prayers and the ,psalm1 ,miserere4 ,in the new ,breviary nine short prayers are given in the ,preces--the six former prayers being retained and three new ones1 ,pro ,papa2 ,pro antistite2 ,pro benefactoribus1 being added4 ,the ,miserere is omitted4 ,the same additions were made in ,lauds and the ,psalm1 ,de ,profundis omitted4 ,in ,prime and the ,little ,hours1 the preces are unchanged standing in the new ,breviary as in the old4 ,rubrics4 ,the ,preces are recited in the ,office of-- 7#a7 ,prime and ,compline on certain days2 7#b7 ,lauds1 ,prime1 ,terce1 ,sext1 ,none1 ,vespers and ,compline of certain feasts4 ,the preces feriales at ,lauds and ,vespers are the same in structure4 ,they have the same structure in ,terce1 ,sext1 ,none1 but differ in character4 ,the preces dominicales at ,prime and ,compline have a form of their own1 additions being made in the preces of ,prime when said on a feria4 #a4 ,the ,preces ,feriales are said at ,lauds on ,ferias of ,lent1 ,advent and ,passiontide1 ,ember days1 except ,ember day at ,pentecost and on ,vigils 7except on ,vigil of ,christmas1 ,epiphany1 ,ascension1 ,friday after ,ascension and ,vigil of ,pentecost7--when the ,office on those days is of the current feria4 #b4 ,at ,prime 7i7 ,preces ,dominicales are said in all semi-doubles1 simples1 ,ferial ,offices4 7i7 ,they are said at ,little ,hours if said at ,lauds4 7ii7 ,at ,prime1 ,preces ,feriales are said if they have been said at ,lauds4 #c4 ,at ,vespers ,preces ,feriales are said 7#a7 on ferias of ,advent and ,lent when office is of feria4 #d4 ,at ,compline1 ,preces ,dominicales are said on all 7i7 semi-doubles1 7ii7 simples1 7iii7 all ,ferias1 unless at ,vespers a double or an octave was celebrated4 ,,some ,,texts ,,and ,,intentions ,,which ,,may ,,help ,,towards ,,the ,,devout ,,recitation ,,of ,,lauds4 #a4 ,and very early in the morning1 the first day of the week1 they come to the sepulchre1 the sun being now risen4 ,they said to one another1 ,who shall roll us back the stone from the door of the sepulchre8 7,st4 ,mark1 xv474 #b4 ,and looking1 they saw the stone rolled back4444 ,and entering the sepulchre they saw a young man sitting on the right side1 clothed with a white robe2 and they were astonished4 ,who sayeth to them1 ,be not affrighted2 you seek ,jesus of ,nazareth ,who was crucified4 ,he is risen1 ,he is not here 7,st4 ,mark1 xv474 #c4 ,behold ,jesus sayeth to her 7,magdalen7 ',woman1 why weepest thou8' #d4 ,behold ,jesus met them 7the women7 saying to them ',all hail4' 7#e7 ,see my hands and feet1 that it is ,i myself1 handle and see 7,st4 ,luke1 xxiv474 #f4 ,bring hither thy hand and put it into ,my side and be not faithless4 #g4 ,my ,lord and my ,god 7,st1 ,john1 xx474 ,general ,intentions4 ,the wants of the ,church1 peace among nations--vocations to the priesthood--,church students--souls in ,purgatory4 ,personal ,intentions4 ,a glorious resurrection2 fervour in saying the ,office2 fervour in saying ,mass2 fervour in priestly work2 forgiveness of all sin4 ,special ,intentions4 ,for ,catholic ,ireland2 for the conversion of ,america2 for peace throughout the world4 ,,prime 7,,title ,,xv474 ,etymology4 ,the name ,prime is derived from the ,latin prima because this part of the ,office was said at the first hour of the day1 #f a4m41 with us1 following the old ,roman distribution of the day4 ,origin4 ,it was stated by some writers that this ,hour was established by ,st4 ,clement and should therefore date from almost apostolic times4 ,but modern writers1 following the statement of ,cassian1 date the origin of this ,hour from about the year #chb4 ,it was believed1 too1 that the monastery indicated by ,cassian as the cradle of ,prime was the monastery of ,bethlehem1 ,st4 ,jerome's monastery4 ,but it was probably established not there1 but in a monastery in the neighbourhood1 ,dair-er-,raociat 7convent of the shepherds7 or in ,seiar-en-,ganheim 7enclosure of the sheep74 ,cassian tells us the reason that led to the introduction of this ,hour4 ,lauds ended at dawn1 and the monks retired to rest4 ,as no other choir work called them until ,terce1 at #i a4m41 some of them were inclined to rest until that hour and to neglect the spiritual reading and manual work laid down by their rule4 ,to prevent this prolonged rest1 it was decided to introduce a short choir service1 the recital of a few psalms1 and then the monks went to work until ,terce 7,cath4 ,encyclopedia1 ,prime74 ,contents4 ,originally the matter for ,prime was drawn from ,lauds and was a repetition of part of ,lauds4 ,prime consists of two parts4 ,the first part consists of hymn1 psalms1 little chapter and collect4 ,the prayers and confiteor inserted before the collect and said on certain days are adjuncts4 ,the second part contains the ,martyrology 7when ,prime is said in choir7 and other prayers peculiar to the ,hour4 ,the reason for this divergence may be traced to the fact that ,prime is of monastic institution and the second portion1 which is said in the chapter house1 has reference to monastic customs4 ,the ,martyrology and ,necrology having been read1 prayers were said for the dead recommended to the ,community1 as benefactors1 friends1 patrons1 protectors1 etc4 ,then followed a special prayer in preparation for manual labour of the day1 and a chapter of the rule was read1 on which the ,abbot briefly commented or else gave some admonition to the ,community4 ,this monastic character will be easily recognised by a glance at the formulas used4 ,the prayer1 ',sancta ,maria et omnes sancti' forms a natural conclusion1 to the reading of the ,martyrology1 ,the ',deus in adjutorium1' the ',pater ,noster' with accompanying versicles1 and the collect1 are the prayers before manual labour3 ',respice1' etc41 ,look1 ,o ,lord1 upon ,thy servants and upon ,thy works444 and direct ,thou the work of our hands4 ',dirige et sanctificare1' etc41 ',vouchsafe to direct and sanctify our senses1 words and actions1' etc4 ,whilst the ',dominus nos benedicat' and the ',fidelium animae' are the conclusion of the prayers for the dead 7,dom ,cabrol1 ,introduction to the ,day ,hours of the ,church74 ,structure3-i4 ,pater1 ,ave1 ,credo1 silently4 #b4 ,deus in adjutorium4 444 ,domine ad adjuvandum 44 with sign of the cross1 ,gloria ,patri4 444 ,sicut erat4 444 #c4 ,hymn1 fam lucis4 #d4 ,antiphon1 first words only4 #e4 ,psalms for the ,sunday or feria as rubrics direct1 with the ,athanasian ,creed if it be ordered1 then the antiphon in full4 #f4 ,regi saeculorum 444 or1 ,pacem et veritatem4 444 ,deo ,gratias1 ,christie1 ,fili ,dei vivi4444 #g4 ,preces1 if they are ordered in the ,office of the ,day1 ,preces ,dominicales or ,preces feriales as rubrics direct4 ,these include versicles1 responses1 confiteor1 misereatur444 indulgentiam444 versicles responses4 #h4 ,dominus vobiscum4 ,et cum spiritu tuo4 ,oremus1 ,domine ,deus44444 ,amen4 ,dominus vobiscum1 ,et cum spiritu tuo4 #i4 ,benedicamus ,domino1 ,deo ,gratias4 #aj4 ,in choir1 the martyrology is here read1 #aa4 ,pretiosa444 mors4444 #ab4 ,sancta ,maria et omnes ,sancti4444 #ac4 ,thrice1 ,deus in adjutorium meum intende1 ,domine ad adjuvandum444 without the sign of cross1 ,gloria ,patri4444 ,sicut erat4 #ad4 ,kyrie ,eleison1 ,christe ,eleison1 ,kyrie ,eleison1 ,pater ,noster1 qui es in coelis444 7in silence74 ,et ne nos inducas in tentationem4 ,sed libera nos a malo4 #ae4 ,respice in servos tuos4444 ,et sit splendor4444#af4 ,gloria ,patri4444 ,sicut erat4444,oremus1 ,dirigere et sanctificare4444 l#g4 ,jube1 ,domine4444 ,deus et actus nostros4444,amen4 #ah4 ,lectio brevis1 which in feast offices is the ,capitulum from ,none4 #ai4 ,adjutorium nostrum in nomine ,domine 7with sign of cross on forehead1 breast and shoulders72 ,qui fecit4444#bj4 ,benedicite1 ,deus2 ,domine nos benedicat444in pace1 ,amen4 ,to the lectio brevis at ,prime1 ,tu autem ,domine1 miserere nobis1 is added4 ,the ,athanasian ,creed4 ,in the ,roman ,breviary prior to the reform of #aiaa1 the title given to the formula of faith was ,symbolum ,s4 ,athanasi4 ,in the new ,breviaries the title stands ,symbolum ,athanasianum4 ,why was the change made8 ,during the past two hundred years the authorship of this formula has led to great discussion and its reading has led to much bitter and heated controversy in ,anglican and ,protestant churches4 ,many contended for its retention in ,protestant services and many rejoiced at its partial exclusion1 its truncated revision and clamoured for its rejection everywhere from service4 ,controversy led to the study of its origin4 ,in #ahgb a ,protestant author1 ,ffoulkes1 maintained that it was not composed by ,st4 ,athanasius 7#bif-cgc7 but by ,paulinus of ,aquileia 7,a4,d4 #hjj74 ,but the literature of the age of ,charlemagne proves that this creed had at the beginning of the ninth century an antiquity of at least more than a century 7,ommaney1 ,history and ,structure of the ,athanasian ,creed1 ,oxford1 #ahig74 ,scholars1 basing their opinions on words found in the ,expositio ,fidei ,fortunati1 date the origin of this symbol from the fifth century4 ,it contains certain expressions which a writer subsequent to the ,council of ,chalcedon 7#dea7 would have been most unlikely to employ1 and omits certain expressions which such a writer would have been most unlikely to omit4 ,however1 it is likely that the creed dates from the fifth century4 ,who its author was1 is quite doubtful4 ,it was not ,st4 ,athanasius1 it may have been ,st4 ,hilary of ,aries1 or ,st4 ,vincent of ,lerins1 or some local bishop in southern ,france1 ,but let us only suppose that the real author was some local bishop--or the theologian employed by some local bishop--and that it was composed in the first instance for purely local use in some district of southern ,france--then does not the difficulty disappear1 and are not the facts of its silent and gradual adoption suitably explained8 ,not coming from an author of wide reputation1 it would not at first have attracted much attention and would have been used only in the locality of its origin2 from there its use would have spread to neighbouring districts2 as it got more known it would have been more widely adopted1 and the compactness and lucidity of its statements1 and the enthusiasm-inspiring character of its style would have contributed to make it highly prized wherever it was known4 ,then would come speculation as to its authorship1 and what wonder if in uncritical times an ,athanasian authorship was first guessed1 then confidently affirmed and believed8 7,father ,sydney ,f4 ,smith1 ,s4,j41 ,the ,month1 ,october1 #aijd74 ,this opinion is only one of several held by ,catholic scholars4 ,dom ,morin holds strongly1 and gives very good reasons for his view1 that it was written by ,martin of ,braga between the years #eej and #ehj4 ,it was written1 he says1 for the people of ,galicia in ,spain1 who had been recently converted from ,arianism 7,journal of ,theological ,studies1 ,april1 #aiaa74 ,it was adopted into ,gallican liturgy and office about #ihj1 and in the ,roman office only when the ,curial ,breviary was adopted4 ,the liturgical use of the ,athanasian ,creed was ,frankish in origin 7ninth century7 and spread through the influence of the ,cluniac reform 7tenth century71 but only found its way to ,rome in the ,supplementary prayers in the twelfth and thirteenth century 7,burton and ,myers1 op4 cit41 p4 #ea74 ,rubrics4 ,athanasian ,creed1 to be said 7#a7 ,trinity ,sunday1 7#b7 ,sundays after ,epiphany1 7#c7 ,sundays after ,pentecost unless there be in 7#b7 and 7#c7 the commemoration of a double1 or of an octave4 ,why is prayer offered at this first hour of the day8 ,writers on liturgy answer1 #ast to offer to ,god the first fruits of our day1 of our work1 of our devotion1 following in this the example of ,christ1 ,who from ,his first entry into the world offered ,himself to ,his ,father for the salvation of mankind4 #b;d ,to beg of ,him to keep us safe during the day1 #c;d ,to beg of ,him to keep us free from sin1 ut in diurnis actibus nos servet a nocentibus4 ,may ,god in all our words and deeds ,keep us from harm this day4 ,may ,he in love retain us still1 ,from tones of strife and words of ill1 ,and wrap around and close our eyes ,to earth's absorbing vanities4 ,may wrath and thoughts that gender shame ,ne'er in our breasts abide4 ,and painful abstinences tame ,of wanton flesh1 the pride 7,hymn at ,prime74 ,rubrics4 ,the ,office of ,prime begins in choir with the silent recitation of ,pater ,noster1 ,ave1 ,credo4 ,then1 if in choir 7aloud7 ,deus in adjutorium4 444 ,domine ad adjirvandum4 444 ,gloria ,patri4444 ,alleluia1 or ,laus tibi4444 ,then the hymn fam lucis is said4 ,the antiphon for the day is said as far as the asterisk 79971 then the ,psalms of the day's ,office as arranged in the new ,pian ,psaltery1 according to the day of the week1 except on some special feasts1 when the ,psalms at ,prime are the ,sunday psalms4 ,when the ordo recitandi marks an ,office as officium solemne 7an excepted feast71 the psalms at ,lauds and ,hours are the ,sunday psalms2 and at ,prime the psalm ,deus in nomine tuo 7,psalm #ec7 takes the place of ,psalm ,confitemini 7,psalm #aag74 ,at ,prime1 and at the small ,hours1 ,terce1 ,sext1 ,none1 only one antiphon is said4 ,it is said in full at the end of the last ,psalm in each ,hour4 ,the ,capitulum1 the little ,responsory1 ,christe1 ,fili ,dei vivi 444 is then said4 ,in this responsory the versicle ,qui sedes ad dexteram ,patris is sometimes changed1 e4g41 in paschal time it is1 ,qui surrexisti a mortuis4 ,the manner of reciting this responsory is sometimes not correctly understood1 owing1 perhaps1 to its printed form in some ,breviaries4 ,the normal method is to repeat the whole response1 then say the versicle1 and then the second portion of the response2 then the ,gloria ,patri el ,filio et ,spiritui ,sancto1 without the ,sicut erat1 is said1 and the response repeated4 ,the versicle ,exsurge and the response ,et libera are then said4 ,this is the method of recitation in all the small ,hours and at ,compline4 ,after this responsory1 if the ,office be of double rite or be an ,office within an octave1 or on the vigil of ,epiphany or on ,friday or ,saturday after ,ascension1 or on a ,sunday on which a double is commemorated1 or an octave is celebrated1 or on a semi-double feast within an octave1 ,dominus vobiscum1 ,et cum spiritu tuo1 and the prayer ,dominus ,deus omnipotens is said4 ,but if the ,office be not any of these mentioned just now1 the responsory is followed by the ,preces4 ,preces 7,title ,,xxxiv47 ,in the ,breviary there are two sets of preces1 the ,preces ,dominicales for ,sunday and the ,preces ,feriales for ferial ,offices4 ,these ferial preces of ,prime differ from the ferial preces of ,lauds1 and are said in ,prime when the ferial preces are said in ,lauds1 ,that is1 on the ferias of ,advent1 ,lent1 ,passiontide1 ,ember days and ,vigils4 ,the ferial preces of ,lauds are found in the ,breviary1 immediately after the second set of ,psalms for ferial ,lauds and after the short responsory in the psalm arrangements for the days of the week4 7,see ,lauds1 supra1 p4 #ahh47 ,these prayers were introduced at a very early stage of ,christian liturgy4 ,st4 ,isidore writes that they come from ,greek liturgy and the opening words ,kyrie eleison seem to indicate remnants of an old litany4 ,formerly they were read oftener during the liturgical year than we now are called on to repeat them4 ,they are sometimes referred to as the preces flebiles1 tearful prayers1 because they are said in times of penance1 and are formed to excite tears4 ,in choir recitation they are said kneeling4 ,when the preces or the preces feriales are said the sign of the cross is made from the forehead to the breast1 at the words ,adjutorium nostrum in nomine ,domini4 ,then the ,confiteor is said4 ,the ,confiteor was from an early date a prayer said privately as a preparation for ,mass4 ,it is found in several forms2 ,confiteor ,deo1 beatae ,mariae1 omnibus sanctis et vobis 7,sarum ,missal71 but since the time of ,st4 ,pius ,v4 7#aeff-aegb7 our present form alone was followed and allowed 7,s4 ,r4 ,c41 #acth ,february1 #afff74 ,if the ,office be recited privately or with one or two companions1 the confiteor is said once only and simultaneously in the preces1 and the words vobis fratribus and vos fratres1 which priests say in the opening prayer of ,mass are omitted4 ,it should be remarked1 too1 that the ,misereatur and ,indulgentiam have not in this location vestri1 vestris1 vos1 but nostri1 nostris1 nos4 ,sometimes errors in this part of the recitation of the ,office are unnoticed1 and this pronoun error makes the formula meaningless4 ,after the ,indulgentiam come the concluding versicles of the preces1 ,dignare 444 sine peccato 444 miserere 444 miserere 444 ,fiat 444 ,quemadmodum 444 ,domine 444 ,et 444 ,dominus vobiscum1 ,et cum spiritu tuo1 and the prayer ,domine ,deus ,omnipotens 444 ,amen4 444 ,dominus vobiscum1 ,et cum spiritu tuo4 444 ,benedicamus ,domino1 ,deo gratias4 ,if the ,office be said in choir1 the martyrology is read at this part of ,prime4 ,the reading of the martyrology is not of obligation in private recitation of the ,office2 but the reading of it was highly recommended1 even in private recitation1 by ,pope ,gregory ,,xiii4 7#adth ,january1 #aehd2 see his words in the beginning of the ,martyrology74 ,then are said1 ,pretiosa 444 mors 444 sancta ,maria 444 ,deus in adjutorium444 ,domine ad adjuvandum 7both the latter being repeated thrice7 444 ,gloria ,patri 444 ,sicut erat 444 ,kyrie eleison 444 ,christe eleison 444 ,kyrie eleison 444 ,pater ,noster 7silently7 until words ,et ne nos 444 ,sed libera 444 ,respice 444 ,et sit 444 ,gloria ,patri 444 ,sicut erat 444 ,oremus1 ,dirigere et 444 ,amen1 ,jube ,domine 444 ,dies et actus 444 ,amen4 ,the short lesson which1 on all feasts1 is the same as the chapter which is said at ,none will be found in the proper or common1 under that ,hour1 ,the new ,psalter and new rubrics made no change in this matter4 ,hence1 for example1 on the feast of ,,ss4 ,peter and ,paul the short lesson at end of ,prime is taken from ,none of the feast1 ,et ,petrus ad se reversus2 the short lesson for ,prime on the feast of ,st4 ,aloysius is ,lex ,dei ejus and not the short lesson printed in the ,psalter under the day's ,office4 ,on all ,sundays and week days it varies according to the season4 ,thus-- #a4 ,from the #adth ,january until the first ,saturday in ,lent1 from ,monday to ,wednesday in ,trinity week1 from the ,friday after the octave of ,corpus ,christi until the ,saturday before ,advent1 the short lesson is ,dominus autem 7,,ii4 ,thess4 iii471 #b4 ,from the first ,sunday of ,advent until the #bcrd ,december inclusive it is ,domine miserere 7,isaias xxxiii174 #c4 ,from the first ,sunday of ,lent until the ,saturday before ,passion ,sunday inclusive it is ,quaerite ,dominum 7,isaias iv474 #d4 ,from ,passion ,sunday until ,wednesday in ,holy ,week it is ,faciem meam 7,isaias1 #a471 #e4 ,from ,easter ,sunday to the ,vigil of ,ascension inclusive1 the short lesson is ,si consurrexists 7,coloss4 iii474 ,at the end of the short lesson the words ,tu autem ,domine1 miserere nobis2 ,deo gratias are added1 and after these words are said ,adjutorium nostrum 444 ,qui fecit 444 ,benedicite ,deus and the ,blessing1 ,dominus nos benedicat 444 requiescant in pace1 ,amen4 ,then ,pater ,noster is said silently1 unless another ,hour is to follow immediately4 ,,texts ,,and ,,intentions ,,for ,,pious ,,recitation ,,of ,,prime4 #a4 ,herod and his army set him at nought 7,st4 ,luke1 c4 #be74 #b4 ,not this man1 but ,barrabas4 ,crucify ,him4 #c4 ,i find no cause in ,him4 ,i will chastise ,him and let ,him go 7,st4 ,luke74 #d4 ,but ,jesus he delivered up to their will 7,st4 ,luke1 c4 #bc74 #e4 ,shall ,i crucify your ,king81 7,st4 ,john1 #ai74 ,general ,intentions4 ,the ,pope and his intentions2 the propagation of the ,faith2 the priesthood2 the ,catholic laity2 ,catholic ,missions in the ,east2 ,catholic ,europe4 ,personal ,intentions4 ,the spirit of meekness and humility2 greater devotion to the ,eucharist2 greater love of the ,blessed ,virgin2 the priestly vows4 ,special ,intentions4 ,for our friends2 for the sick and sorrowful2 for the ,church in ,scotland2 for our enemies2 for the priesthood of ,america4 ,,chapter ,,iii4 ,,terce1 ,,sext1 ,,none 7,,title ,,xvi474 ,,terce4 ,etymology4 ,the word ,terce comes from the ,latin word tertia 7hora71 third4 ,because this little ,hour was said at the third hour of the ,roman day1 that is1 about #i o'clock in the forenoon1 ,structure4 ,it consists of ,pater ,noster1 ,ave1 ,deus in adjutorium1 ,gloria ,patri 444 ,sicut erat 444 ,amen1 ,alleluia1 ,hymn1 opening words of the antiphon1 the three psalms1 antiphon in full1 capitulum1 response1 ,dominus vobiscum1 ,et cum spiritu tuo1 ,oremus1 collect1 ,dominus vobiscum1 ,et cum spiritu tuo1 ,benedicamus 444 ,deo gratias1 ,fidelium animae4444 ,amen4 ,and ,pater ,noster is said silently if another ,hour is not begun immediately4 ,terce is called the golden ,hour1 hora aurea1 because at this time of the day1 the third ,hour1 the ,holy ,ghost1 who is typified by gold1 descended on the apostles4 ,it is called sometimes the sacred ,hour 7hora sacra7 because in conventional churches it is recited immediately before ,holy ,mass4 ,it is the most solemn of all the small ,hours4 ,antiquity4 ,the custom of praying at these three hours1 terce1 sext and none1 is very ancient4 ,it was in use amongst the devout ,jews1 and the early converts to ,christianity retained the practice4 ,the ,apostolic ,constitutions contain the words ,preces etiam vestras facite hora tertia4 ,why does the ,church wish us to pray at the third hour8 ,the question is asked by liturgists of olden times4 ,their replies are3-- #a4 to remind us of the hour when our ,saviour was condemned 7,st4 ,mark1 c4 #ae74 #b4 to remind us of the hour at which the ,holy ,ghost descended on the ,church4 #c4 as the ,church's hymn tells us that at this hour of the day when men are engrossed in worldly affairs1 they especially need ,god's help1 ,come1 ,holy ,ghost1 ,who ever ,one1 ,reignest with ,father and with ,son4 ,it is the hour1 our souls possess ,with ,thy full flood of holiness4 ,let flesh and heart and lips and mind ,sound forth our witness to mankind4 ,and love light up our mortal frame ,till others catch the living flame1 ,now to the ,father1 to the ,son1 ,and to the ,spirit1 ,three in ,one1 ,be praise and thanks and glory given1 ,by men on earth1 by saints in heaven4 ,amen4 7,translation by ,cardinal ,newman of ,st4 ,ambrose's hymn1 ,nunc sancte74 ,,texts ,,and ,,intentions ,,for ,,pious ,,recitation ,,of ,,terce4 #a4 ,therefore1 ,pilate took ,jesus and scourged ,him4 #b4 ,and the soldiers plaiting a crown of thorns put it on ,his head2 and they put on ,him a purple garment4 #c4 ,and they came to ,him and said1 ',hail1 ,king of the ,jews1' and they gave ,him blows 7,st4 ,john74 #d4 ,jesus1 therefore1 came forth bearing the crown of thorns and the purple garment1 and he 7,pilate7 sayeth to them ',behold the ,man6' ,general ,intentions4 ,the ,pope's ,intentions2 the conversion of heretics2 the conversion of the ,jews4 ,personal ,intentions4 ,devotion to the ,holy ,ghost2 devotion to the ,passion4 ,special ,intentions4 ,vocations in ,america and ,australia2 for the ,irish people throughout the world2 for the souls of our deceased penitents4 ,,sext4 ,etymology4 ,the word ,sext comes from the ,latin word sexta1 7hora71 the sixth hour1 because the little ,hour should be said at what was the sixth hour of the ,roman day1 about mid-day with us4 ,structure4 ,the structure of this hour is similar to that given in ,terce above1 the hymn1 antiphon1 psalms1 little chapter and responses differing1 but the order and form being similar in both4 ,antiquity4 ,the ,psalmist wrote1 ,vespere et mane et meridie narrabo et annuntiabo1 et exaudiet vocem meam 7,ps4 #ed74 ,this practice of devout ,jews was maintained by the early ,christians and in the ,acts of the ,apostles we read1 ,ascendit ,petrus in superiora ut oraret circam horam sextam 7,acts x1 #i74 ,at this hour1 the ,christians met for public1 joint prayer4 ,why does the ,church wish us to pray at the sixth hour of the day8 #a4 ,because at this hour ,christ instructed the ,samaritan woman1 the type of the ,gentiles2 and ,he promised to give the living water1 springing up unto life everlasting1 which was ,his blood1 poured out on ,calvary at the sixth hour4 #b4 ,because at this sixth hour ,christ was raised on the cross for our salvation and it is right and just1 daily1 to remember ,him and ,his great love for us4 ,besides1 it is to realise ,his words ,and if ,i be lifted up from the earth1 ,i will draw all things to myself 7,st4 ,john xii4 #cb74 ,and the ,church1 in the opening words of ,sext for ,sunday1 impresses this idea on us ,deficit in salutare meum anima mea1 ,my soul hath fainted after thy salvation 7,ps4 #aah74 #c4 ,to ask ,god to grant us health and peace of heart1 as the hymn for ,sext sings3-- ,o ,god1 ,who canst not change nor fail1 ,guiding the hours as they go by1 ,brightening with beam the morning pale1 ,and burning in the midnight sky1 ,quench ,thou the fires of hate and strife1 ,the wasting fever of the heart2 ,from perils guard our feeble life1 ,and to our souls ,thy grace impart4 ,grant this1 ,o ,father1 only ,son1 ,and ,holy ,ghost1 ,god of ,grace1 ,to whom all glory1 ,three in ,one1 ,be given in every time and place--,amen4 7,translation by ,cardinal ,newman of ,st4 ,ambrose's hymn1 ,rector potens74 ,,texts ,,and ,,intentions ,,for ,,the ,,pious ,,recitation ,,of ,,sext4 #a4 ,and they took ,jesus1 and after they had mocked ,him1 they took off the purple from ,him and put ,his own garments on ,him and led ,him out to crucify ,him 7,st4 ,mark1 c4 #ae74 #b4 ,bearing ,his own cross1 ,jesus went forth to that place called ,calvary4 #c4 ,daughters of ,jerusalem1 weep not for ,me1 but for yourselves4 ,general ,intentions4 ,the wants of the ,church2 for peace and goodwill amongst all ,states and peoples2 for the ,pope2 for ,church students4 ,personal ,intentions4 ,for patience2 for fraternal charity2 for the love of the practice of mortification4 ,special ,intentions4 ,for ,catholic schools2 for increase in number of daily communicants2 for the success of catechists and their work4 ,,none4 ,etymology4 ,the word ,none comes from the ,latin word nona1 ninth 7hora nona71 because this part of the ,office was said at the ninth hour of the ,roman day1 that is1 about three o'clock in our modern day4 ,antiquity4 ,this hour was set apart in ,apostolic times for joint prayer1 ,now ,peter and ,john went up into the ,temple at the ninth hour of prayer 7,acts iii4 #a74 ,structure4 ,see note under this head at ,terce4 ,why does the ,church desire prayer at the ninth hour8 #a4 ,in this she follows the example of her ,founder1 ,christ1 ,who prayed at the ninth hour4 ,at the ninth hour1 ,jesus cried out with a loud voice1 saying ',eloi1 ,eloi1 lamma sabacthani8' which is1 being interpreted1 ',my ,god1 my ,god1 why hast ,thou forsaken me8' 7,st4 ,mark xv4 #cd74 #b4 ,that ninth hour was the long-wished-for and long-watched-for hour when reconciliation between earth and heaven was complete4 #c4 ,to beg from ,god light and grace1 especially towards the end of life1 for the day's decline in the afternoon is a figure of the waning of spiritual and corporal life4 ,the hymn for ,none expresses this3-- ,o ,god1 unchangeable and true1 ,of all the light and power1 ,dispensing light in silence through ,each successive hour2 ,lord1 brighten our declining day1 ,that it may never wane ,till death1 when all things round decay1 ,brings back the morn again4 ,this grace on ,thy redeemed confer1 ,father1 ,co-equal ,son1 ,and ,holy ,ghost1 the ,comforter1 ,eternal ,three in ,one--,amen4 7,st4 ,ambrose's hymn1 translated by ,cardinal ,newman74 ,,texts ,,and ,,intentions ,,to ,,aid ,,the ,,pious ,,recitation ,,of ,,none4 #a4 ,come down from the cross 7,st4 ,matthew1 c4 #bg74 #b4 ,lord1 remember me when ,thou shalt come into ,thy ,kingdom 7,st4 ,matthew1 c4 #bc74 #c4 ,my ,god1 my ,god1 why has ,thou forsaken me8 7,st4 ,matthew1 c4 #bg74 ,general ,intentions4 ,all the intentions of the ,sacred ,heart2 the conversion of ,britain2 the ,church in ,america4 ,personal ,intentions4 ,fervour in preparation for ,mass2 fervour in thanksgiving after ,mass2 fidelity to professional duties and studies4 ,special ,intentions4 ,the temporal welfare of ,ireland2 to beg a blessing on her priests2 to beg a blessing on her ,church students2 to beg a blessing on her ,catholic laity2 to beg a blessing on her elementary schools4 ,,chapter ,,iv4 ,,vespers ,,and ,,compline4 ,etymology4 ,the word vespers comes directly from the ,latin ,vesper2 ,vespera or ,espera was a name given to the star ,venus1 which rising in the evening was a call to prayer4 ,this ,hour is recited after ,none and before ,compline4 ,in structure1 it resembles ,lauds1 ,pater ,noster1 ,ave1 ,gloria1 ,five ,psalms with antiphons1 ,capitulum1 ,hymn1 ,versicle1 antiphon1 ,magnificat1 antiphon and collect4 ,it had several synonymous names4 ,it was called ,duodecima ,hora 7,antiphonary of ,bangor71 because it was said at the twelfth hour of the day1 six o'clock1 or1 perhaps1 the name came from the twelve psalms which made up the ,hour in some churches4 ,it was known1 too1 by the names ,lucernarium1 hora lucernalis1 the hour of the candles2 because at this hour a number of candles were lighted1 not only to shed light but for symbolic purposes4 ,it was sometimes referred to as hora incensi1 from the custom of burning incense at this evening service1 and sometimes it is called gratiarum actio 7,st4 ,isidore71 because it gives thanks to ,god for the graces given during the day4 ,it came to mean not the evening ,hour1 but the sunset ,hour4 ,and in the sixth century it was celebrated before daylight had gone and before there was any need for artificial light4 ,in the fourth century it was recited by torchlight4 ,antiquity4 ,the ,jews honoured ,god by special and solemn evening service4 ,their feasts by ,god's command began in the evening4 ,from evening unto evening you shall celebrate your sabbaths 7,lev4 xxiii1 #cb74 ,and ,david sang ,evening and morning and at noon ,i will speak and declare 7,psalm #ed3cb74 ,the eariy ,christians faithfully followed the practice4 ,in the sixth century1 the order of ,psalms1 etc41 in ,vespers differed little from the ,vespers in our modern ,breviaries4 ,long before the sixth century there were evening ,offices in various forms4 ,its existence in the fourth century is also confirmed by ,st4 ,augustine1 ,st4 ,ambrose1 ,st4 ,basil1 ,st4 ,ephraem 444 ,before the fourth century we find allusions to the evening prayer in the early ,fathers1 ,clement ,i4 of ,rome1 ,st4 ,ignatius1 ,st4 ,clement of ,alexandria1 ,tertullian1 ,origen1 the ,canons of ,st4 ,hippolytus1 ,st4 ,cyprian 7for texts see ,baumer-,biron2 #a4 c4t4 #bj seq4 #gc-gd1 #gf1 #gh7--7;,dorn ,cabrol1 ,cath4 ,ency41 art ,vespers74 ,why do we offer up public prayer in the evening8 ,the old liturgists reply3-- #a4 ,to imitate the devout ,christians of apostolic times4 #b4 ,to honour ,jesus1 the true ,sun of the world1 ,who hid ,himself at ,his ,incarnation1 and in ,his life1 and ,whose glory was hidden in ,his ,passion4 #c4 ,to thank ,christ for the ,eucharist1 which ,he instituted in the evening of ,his earthly life1 444 and they prepared the ,pasch4 ,but when it was evening 7vespere autem7 ,he sat down with ,his twelve disciples 7,st4 ,matthew1 xxvi4 #bj74 ,at this vesper meeting ,he gave to priests the power to offer the sacrifice of the ,mass1 to change bread and wine into ,his body and blood4 ,at this vesper service1 too1 ,christ and ,his apostles celebrated the divine praises1 ,hymno dicto 7,st4 ,matthew xxvi4 #cj74 #d4 ,in the evening our ,lord's body was taken down from the cross4 #e4 ,at the approach of evening ,christ appeared to ,his disciples at ,emmaus and revealed to them ,his divinity4 ,stay with us because it is towards evening 7advesperascit7 and ,he went in with them4 ,he took bread and blessed and brake and gave it to them and their eyes were opened and they knew ,him 7,st4 ,luke xxiv4 #bi-cj74 ,at ,vespers we thank ,god for the ,eucharist4 ,the hymns at ,vespers date for the most part from the sixth century4 ,they are of great beauty and have the peculiar characteristic of telling of the days of creation4 ,thus ,st4 ,gregory's 787 fine hymn1 ,lucis ,creator optime1 in ,sunday's ,vespers1 refers to the creation of light2 ,monday's hymn1 ,immense coeli ,creator1 refers to the separation of land and water2 ,wednesday's hymn 7written probably by ,st4 ,ambrose71 ,coeli ,deus sanctissime1 refers to the creation of the sun and moon2 the hymns for ,thursday's vespers1 ,magnae ,deus potentiae1 refers to the creation of fish and birds2 ,friday's hymn1 ,hominis superne conditor 7,st4 ,gregory71 refers to the creation of the beasts of the earth2 ,saturday's hymn 7,st4 ,ambrose7 is an exception1 as it refers to the ,trinity4 ,all these hymns have been beautifully translated into ,english and the text and translations repay study4 ,sunday's hymn1 ,lucis ,creator optime1 stands thus in translation3-- ,o blest ,creator of the light1 ,who makest the day with radiance bright1 ,and o'er the forming world didst call ,the light from chaos first of all4 ,whose wisdom joined in sweet array ,the morn and eve and named them day1 ,night comes with all its darkening fears2 ,regard ,thy people's prayers and tears1 ,lest sunk in sin1 and whelmed with strife1 ,they lose the gift of endless life2 ,while thinking--but the thoughts of time1 ,they weave new chains of woe and crime4 ,but grant them grace that they may strain ,the heavenly gate and prize to gain2 ,each harmful lure aside to cast1 ,and purge away each error past4 ,o ,father1 that we ask be done1 ,through ,jesus ,christ1 ,thine only ,son2 ,who1 with the ,holy ,ghost and ,thee1 ,doth live and reign eternally4 ,amen4 7,translation by ,dr4 ,j4,m4 ,neale74 ,structure4 ,vespers1 in structure1 resembles ,lauds and consists of five ,psalms4 ,it begins with ,pater ,noster1 ,ave 7said silently71 ,deus in adjutorium1444 ,domine ad adjuvandum4444 ,gloria ,patri4444 ,sicut erat4 ,alleluia or ,laus tibi4444 ,antiphon begun only if the feast be not double2 if feast be a double the antiphon is said in full before and after each psalm4 ,if feast be a semi-double or simple the antiphon is intoned at the beginning and is said in full at end of each psalm and then only4 ,then are said ,capitulum1 ,deo gratias1 ,hymn1 versicle and response1 antiphon to ,magnificat1 the canticle ,magnificat1 ,gloria ,patri4444 ,sicut erat4444 ,dominus vobiscum4444 ,et cum spiritu tuo1 ,oremus1 collect1 commemoration if any made by versicle and response and antiphon of ,magnificat proper to commemoration with collect1 ,dominus vobiscum1 ,et cum4444 ,benedicamus ,domino2 ,deo gratias1 ,fidelium animae4444 ,amen4 ,if ,compline be not said immediately after ,vespers1 ,pater ,noster is added4 ,at the opening words of the ,magnificat1 ,nunc ,dimittis and ,benedictus1 it is a practice with many priests to make the sign of the cross from forehead to breast1 as at ,deus in adjutorium 7cf4 ,ceremoniale ,epis4 lib4 ,,ii4 i4 #ad74 ,this custom1 where it exists1 should be preserved 7,s4,r4,c41 ,april1 #ahfg74 ,writers on liturgy tell us that the number of ,psalms in ,vespers have a symbolic meaning1 typifying the five wounds of the ,saviour1 the last of which1 the wound in the side1 was inflicted on the evening of ,good ,friday1 and the others1 as the ,church says in the hymn ,vergente mundi vespere1 at the waning of the day of the ,old ,law1 before the dawn of salvation 7,honorius of ,autun1 circa #aacj74 ,other writers say that these five psalms should produce acts of contrition for the sins committed during the day1 by the five senses2 and that they should be for us1 morally1 what the five lighted lamps were for the wise virgins in the ,gospel parable 7,amalare of ,metz1 circa #hej74 ,magnificat4 ,author4 ,the ,blessed ,virgin ,mary is the author of this canticle4 ,the witness of the codices and of the ,fathers is practically unanimous for the ,vulgate reading3 ',et ait ,maria1' but apart from this1 the attribution of the ,magnificat to ,elizabeth would in ,st4 ,luke's context be highly abnormal 7,dr4 ,h4 ,t4 ,henry1 ,cath4 ,encyc41 word1 ,magnificat7--,the ,roman ,breviary entitles it ,canticum ,beatae ,marine ,virginis4 ,it is divided by commentators into three parts 7,st4 ,luke #a1 vv4 #df-di2 #ej-ec2 #ed-ee74 ,it is in many places very similar in thought and phrase to the ,canticle of ,anna 7,i4 ,kings ii4 #a-aj7 and to various psalms 7,ps4 #cc1 vv4 #c-d2 ,ps4 #ci1 v4 #i2 ,ps4 #gj1 v4 #i2 ,ps4 #abe1 vv4 #b-c2 ,ps4 #aaj1 v4 #i2 ,ps4 #ig1 v4 #a2 ,ps4 #aag1 v4 #af2 ,ps4 #cb1 v4 #aj2 ,ps4 #ib1 v4 #g2 ,ps4 #cc1 v4 #aa2 ,ps4 #ig1 v-#c2 ,ps4 #aca1 v4 #aa74 ,similarities are found in ,hab4 c4 ,,iii4 v4 #ah2 ,mal4 c4 ,,iii4 v4 #ab2 ,job4 c4 #e1 v4 #aa2 ,is1 c4 #da1 v4 #h2 ,is4 c4 #adi1 v4 #c1 and ,gen4 c4 #ag1 v4 #ai4 ,steeped thus in scriptural thought and ,phraseology1 summing up in its inspired ecstasy the economy of ,god with ,his chosen people1 indicating the fulfilment of olden prophecy1 and prophesying anew until end of time1 the ,magnificat is the crown of the ,old ,testament singing1 the last canticle of the ,old and the first of the ,new ,testament4 ,it is an ecstasy of praise for the inestimable favour bestowed by ,god on the ,virgin1 for the mercies shown to ,israel1 and for the fulfilment of the promises made to ,abraham and the patriarchs 7,dr4 ,henry1 loc4 cit474 ,it is found universally in the ancient liturgies and affords a proof of the apostolic and universal praise of the ,blessed ,virgin4 ,durandus 7thirteenth century7 gives some reasons for the assignment of the ,magnificat to ,vespers4 ,because ,vespers is the grandest liturgical ,hour2 because ,mary probably arrived at the house of ,elizabeth in the evening2 because it was in the moral evening of the world that ,mary consented to be the ,mother of ,god2 because she is the star of the sea1 etc4 ,the following interesting reason for the use of the ,magnificat at ,vespers is given by ,st4 ,bede 7works #e1 #cjf74 ,it comes to pass1 by the bounty of the ,lord1 that if we were at all times to meditate upon the acts and sayings of the ,blessed ,virgin1 the observance of chastity and the works of virtue will always continue with us4 ,for1 the excellent and salutary custom has grown up in ,holy ,church that all shall sing her hymn 7the ,magnificat7 every day with the ,vesper ,psalms1 in order that the recalling of the ,lord's incarnation1 by this means1 may the oftener incite the souls of the faithful to devotion and that the consideration of the example set by ,his ,mother may confirm them in the stability of virtue4 ,and it is meet that this should be done at ,vespers1 so that the mind wearied in the course of the day1 and distracted by various opinions1 may1 at the approach of the season of quiet1 collect itself in oneness of meditation and through the wholesome reminder may hasten to cleanse itself1 by the prayers and tears of the night1 from everything useless or harmful which it had contracted by the business of the day4 ,suffrages of the ,saints4 7,title ,,xxxv47 ,in ,sec4#b of rubrics of the new ,breviary we read1 ,deinceps1 quando facienda erunt suffragia sanctorum1 unum fiet suffragium1 juxta formulam propositam in ,ordinario novi ,psalterii4 ,thus were abolished the old formulae of suffrages and a new one inserted4 ,antiphon ,beata ,dei ,genitrix4444 ,v4 ,mitificavit 4444 ,r4 ,et exaudivit4444 ,oremus1 ,a cunctis4444 ,this will be said at ,lauds and ,vespers outside ,paschal time 7#a7 on all ,sundays and ferias1 7#b7 on semi-doubles and simples1 except 7a7 in ,advent and ,passiontide1 7b7 when there is a commemoration of a double1 a day within an octave4 ,in ,paschal time the ,commemoration is of the ,cross4 ,in this prayer the names of the ,holy ,angels and of ,st4 ,john the ,baptist1 if they be titulars1 are inserted before the name of ,st4 ,joseph4 ,at the letter ,n4 in the prayer1 the name of the titular saint of the particular church should be inserted2 but churches dedicated by the title of a mystery 7e4g41 the ,ascension7 are not to be named in this prayer 7,s4,r4,c41 ,march1 #aiab74 ,,texts ,,and ,,intentions ,,to ,,aid ,,the ,,pious ,,recitation ,,of ,,vespers4 #a4 ,woman1 behold thy ,son2 ,behold ,thy mother 7,st4 ,john1 c4 #ai71 #b4 ,i thirst 7,st4 ,john1 c4 #ai74 #c4 ,and they1 putting a sponge full of vinegar about hyssop1 put it to ,his mouth 7,st4 ,john1 c4 #ai74 ,general ,intentions4 ,the conversion of sinners2 the wants of the ,church2 those in death agony2 spread of ,eucharistic devotion2 daily ,communion2 priest adorers2 reparation for bad ,communions2 reparation for impieties and irreverences towards the ,eucharist4 ,personal ,intentions4 ,regularity in visits to ,blessed ,sacrament2 ,fervour in ,mass and in administering ,holy ,communion2 a happy death2 true and deep devotion to ,mary4 ,special ,intentions4 ,the ,irish ,daily ,mass ,crusade2 ,total ,abstinence2 devotion to the ,passion2 devotion to the agonising ,heart of ,jesus4 ,,compline4 ,etymology and synonym4 ,the word compline comes from the ,latin word complere1 to complete1 to finish1 because this ,hour completes or finishes the day ,hours of the ,office4 ,it bore several names1 ,completa 7,st4 ,isidore71 ,initium noctis 7,st4 ,columbanus71 ,prima noctis hora 7,st4 ,fructeux74 ,antiquity4 ,the origin of this ,hour has given rise to a great deal of controversy4 ,both ,baumer and ,battifol in their histories of the ,breviary attribute the origin of this ,hour to ,st4 ,benedict 7#dhj-edc74 ,other scholars attribute its origin to ,st4 ,basil1 and hence date it from the fourth century4 ,it is admitted that before the time of ,st4 ,basil1 ,bishop of ,caesarea 7#cgj-cgi7 this ,hour was in existence4 ,some hold that ,st4 ,basil established the ,hour in the ,east and ,st4 ,benedict in the ,west4 ,the latter certainly invested the ,hour with the liturgical character and arrangement which were preserved by the ,benedictines and adapted by the ,roman ,church4 ,the ,compline of the ,roman ,church is more ornate and solemn than the liturgy assigned to this ,hour by ,st4 ,benedict1 which was very simple4 ,the addition of the response ,in manus tuas ,domine1 the ,nunc dimittis and its anthem of the ,blessed ,virgin make this ,hour one of great beauty4 ,structure1 ,the structure of the ,hour seems to point to its monastic origin1 ,the reader begins1 ',pray1 ,father1 a blessing' 7jube1 domne benedicere72 the blessing1 ',the ,lord ,almighty grant us a quiet night and a perfect end4 ,amen4' ',noctem quietam4444' ,then follows a short lesson1 which the ,father ,abbot gave to his monks4 ',brethren1 be sober and watch2 because your adversary1 the devil1 as a roaring lion1 goeth about1 seeking whom he may devour1 whom resist ye1 strong in faith4 ,but ,thou1 ,o ,lord1 have mercy on us4' ,and the monks answer ',thanks be to ,god4' ',fratres sobrii estote et vigilate4444' ,then the ,pater ,noster 7silently71 and the presiding priest1 who was the ,abbot or his deputy1 said the confiteor and the choir answered ,misereatur4444 ',may ,almighty ,god have mercy upon thee and forgive thee thy sins1 and bring thee to life everlasting4' ,the choir then repeats the ,confiteor and the priest replies ',misereatur vestri4444' ',may ,almighty ,god have mercy upon you1 forgive you your sins and bring you to life everlasting4' ,of course1 in private recitation1 or where two or three recite the ,office1 these prayers are said only once1 and in the ,confiteor1 tibi pater and te pater are omitted1 and nostri1 nostris1 nos1 nostrorum1 nobis1 are said in the ,misereatur and ,indulgentiam4 ,then the ,converte nos ,deus4444 ,at averte iram tuam4444 ,deus in adjutorium4444 ,domine ad adjuvandum4444 ,gloria ,patri4444 ,antiphon 7begun only7 and three psalms1 which vary1 are said1 ,gloria ,patri4444 ,sicut erat444 being said at the end of each4 ,in manus tuas444 is said twice4 ,redemisti nos4 444 ,commendo spiritum meum2 ,custodi nos 444 sub umbra4444 ,salva nos2 ,nunc dimittis4444 ,gloria ,patri1 ,salva nos ,domine vigilantes1 custodi nos444 pace4 7,preces are said here if rubric orders2 i4e41 ,kyrie eleison1 ,christie eleison444 ad te veniat72 ,dominus vobiscum1 ,et cum4444 ,benedicamus ,domino1 ,deo gratias2 ,benedicat et custodiat nos omnipotens4 ,amen2 then the anthem of the ,blessed ,virgin1 ,alma ,redemptoris ,mater 7from ,saturday before first ,sunday of ,advent to the feast of the ,purification1 inclusive7 with its antiphon2 in ,advent1 ,angelus ,domini1 response1 ,et concepit1 ,oremus and prayer1 ,gratiam tuam1 or with antiphon 7after ,advent7 ,post partum444 and response1 ,dei genetrix1 ,oremus1 ,deus qui salutis4 ,after the ,purification1 until ,holy ,thursday the anthem is ,ave regina coelorum1 with versicle ,dignare me 4441 ,da mihi1 ,oremus1 ,concedemisericors4 ,from ,holy ,saturday until ,saturday after ,pentecost1 the anthem is ,regina coeli with versicle1 ,gaude444 and response1 ,quia surrexit4444 ,oremus and prayer1 ,deus qui per resurrectionem4 ,from ,holy ,trinity ,sunday to the ,saturday before ,advent1 the antiphon is ,salve ,regina with versicle1 ,ora pro nobis444 response1 ,ut digni1 ,oremus and prayer1 ,omnipotens semipeterne ,deus4 ,then the versicle ,divinum auxilium4444 ,amen4 ,pater ,noster1 ,ave1 ,credo1 in silence1 are said4 ,the ,sacro-sanctae is added 7see pp4 #acc-ace74 ,the study of the component parts of this ,hour are of great interest4 ,after the ,abbot had given his blessing and begged of ,god to grant the two-fold favour of a quiet night and a good death1 a monk read from ,holy ,scripture1 and when a suitable portion was read1 or at the end of a ,scripture chapter or theme1 the ,abbot said1 ,tu autem1 and the reader ,tu autem1 ,domine1 miserere nobis4 ,this was to ask ,god to pardon faults both of reader in his reading and of monks1 who1 perhaps1 were drowsy and inattentive4 ,the ,abbot terminated the exercise by the ,adjutorium nostrum 7the ,pater ,noster is of more recent introduction74 ,monks who were absent substituted for the ,scripture lesson which they had missed1 the pithy extract from ,st4 ,peter1 ,fratres2 sobrii estote1 which we now read4 ,the whole company of monks and their abbot then proceeded to the chapel where each made his examination of conscience1 and at a sign from the abbot1 the monks1 two by two1 in a subdued tone of voice1 said the ,confiteor1 ,misereatur1 ,indulgentiam and ,converte nos4 ,gavantus and ,merati hold that the ,converte nos does not belong to this introductory matter1 but formed part of ,compline proper4 ,this prayer is very beautiful3 ,convert us1 ,o ,god1 our ,saviour4 ,and turn away ,thine anger from us4 ,incline unto my aid1 ,o ,god2 ,o ,lord1 make haste to help us4 ,glory be to the ,father1444 ,praise be to ,god4 ,the new arrangement of the ,psalter did not retain the old traditional psalms1 #d1 #ij1 #acc1 in ,compline1 except for ,sundays and solemn feasts4 ,but the selection of psalms accords well with the idea of the hour--night prayer--and with the other prayers1 which go to make up the close of the ,office of the day4 ,the hymn1 ,te lucis1 so chastely simple1 has ever been admired4 ,its ideas suit so admirably for the prayer before sleep and for reminding us of sleep and her sister death and the solemn petition made to ,god to be our guardian and defence in the solemn hour of death1 are simply and solemnly set out in this daily hymn4 ,how beautiful it reads in ,father ,caswall's translation3-- ,now with the fast departing light1 ,maker of all1 we ask of ,thee ,of ,thy great mercy1 through the night1 ,our guardian and defence to be4 ,far off let idle visions fly1 ,no phantom of the night molest3 ,curb ,thou our raging enemy1 ,that we in chaste repose may rest4 ,father of mercies6 hear our cry2 ,hear us1 ,o sole-begotten ,son6 ,who1 with the ,holy ,ghost most high1 ,reignest while endless ages run4 ,in ,passiontide1 the ,breviary gives us the last verse1 ,deo ,patri1 and the translation renders it3-- ,to ,thee1 ,who dead again dost live1 ,all glory1 ,jesus1 ever be1 ,praise to the ,father1 infinite1 ,and ,holy ,ghost eternally4 ,little ,chapter4 ,this is a beautiful call to our ,lord to remind ,him1 as it were1 that we are ,his own1 that we bear ,his name4 ,in this invocation we express our confidence in ,him and ask ,him not to abandon us1 but to dwell with us4 ,but ,thou1 ,o ,lord1 art among us1 and ,thy holy name is invoked upon us2 forsake us not1 ,o ,lord our ,god2 and for past protection the ,church adds to their invocation1 taken from the prophet ,jeremias1 the words of gratitude1 ,thanks be to ,god4 ,the ,response4 ,in manus tuas1 ,domine1 commendo spiritum meum444 nos4 ,into ,thy hands1 ,o ,lord1 ,i commend my spirit4 ,into ,thy hands ,i commend my spirit4 ,for ,thou hast redeemed us1 ,o ,lord ,god of ,truth4 ,i commend my spirit4 ,glory be to the ,father and to the ,son and to the ,holy ,ghost4 ,into ,thy hands1 ,o ,lord1 ,i commend my spirit4 ,keep us1 ,o ,lord1 as the apple of ,thine eye4 ,protect us under the shadow of ,thy wings4 ,no more sublime prayer exists in the liturgy than this response1 which the ,church orders us to say nightly4 ,she wishes1 in its daily recital1 to prepare us for death1 by reminding us of the sentiments and words of our dying ,lord on the cross1 ,into ,thy hands ,i commend my spirit 7,ps4 #cj1 v4 #f71 and by asking ,him ,who redeemed us on the bitter tree1 to keep us safe as the apple of ,his eye and to protect us under the shadow of ,his wings 7,ps4 #dj1 v1 #f74 ,these solemn words of our dying ,saviour have been1 in all ages1 and in all lands1 the death prayer of many of those whom ,he redeemed1 with the great price4 ,st4 ,stephen1 the proto-martyr1 prayed ,lord ,jesus receive my spirit4 ,into ,thy hands ,i commend my spirit1 prayed ,st4 ,basil in his death agony4 ,into ,thy hands ,i commend my spirit1 prayed thousands of ,god's servants1 heroes and heroines1 e4g41 ,savanarola1 ,columbus1 ,father ,southwell1 the martyr ,mary1 ,queen of ,scots1 and countless other servants of ,god4 ,nunc ,dimittis4 ,the canticle ,nunc dimittis is the last in historical sequence of the three great canticles of the ,new ,testament4 ,it was spoken at the presentation of ,christ1 by ,simeon1 ,this man was just and devout1 waiting for the consolation of ,israel2 and the ,holy ,ghost was in him4 ,and he had received an answer from the ,holy ,ghost1 that he should not see death before he had seen the ,christ of the ,lord4 ,and he came by the spirit into the temple4 ,and when ,his parents brought the child ,jesus to do for him according to the custom of the law4 ,he also took ,him in his arms and blessed ,god and said ',now thou dost dismiss thy servant1 ,o ,lord1 according to thy word in peace4444' 7,st4 ,luke ii4 #bi-cc74 ,this sublime canticle uttered by the holy old man at the close of his days is placed fittingly in the priest's ,office at the close of the day4 ,it breathes his thanks1 expresses his love and his wish to die1 having seen the ,saviour4 ,before the canticle are said the opening words of the antiphon1 ,salva nos2 and it is repeated in full at the end4 ,save us1 ,o ,lord1 while we are awake1 and guard us when we sleep1 that we may watch with ,christ and rest in peace4 ,the prayers1 ,kyrie eleison1 ,christie eleison1 etc41 are said always except when a double office or a day within an octave has been commemorated at ,vespers4 ,the prayer1 ,visita quaesumus is found in ,breviaries of the thirteenth century and was introduced probably by the ,friars ,minor4 ,the words habitationem istam are said to indicate that it is a prayer not only for the chapel of the friars1 but for their dwellings on journeys4 ,it was said in choir by the abbot or presiding priest4 ,like all prayers for ,compline it begs ,god to drive far away the snares of the enemy2 it begs ,him to let ,his angels dwell in that house to keep the dwellers therein1 in peace2 and finally1 it begs ,him to let ,thy blessing be always upon us4 ,through ,jesus ,christ1 ,thy ,son1 our ,lord1 ,who liveth and reigneth with ,thee in the unity of the ,holy ,ghost1 ,god1 world without end4 ,amen4 ,after the ,dominus vobiscum and its response1 the abbot or presiding priest gave the solemn blessing ,benedicat et custodiet4441 ,may the ,almighty and merciful ,lord1 the ,father1 the ,son and the ,holy ,ghost1 bless and preserve us4 ,amen4 ,then one of the anthems of the ,blessed ,virgin ,mary is said4 ,from the ,saturday before ,advent until the feast of the ,purification1 inclusive1 is said the anthem ,alma ,redemptoris ,mater2 translated by ,father ,caswall1 it reads3-- ,mother of ,christ1 hear ,thou thy people's cry1 ,star of the deep and portal of the sky1 ,mother of ,him who ,thee from nothing made1 ,sinking we strive and call to ,thee for aid4 ,oh1 by that joy which ,gabriel brought to ,thee1 ,thou ,virgin first and last1 let us ,thy mercy see4 ,the ,latin hexameters are attributed to ,hermanus 7circa #ajed74 ,it has been translated by several poets great and small1 and is well known in ,newman's translation1 ,kindly ,mother of the ,redeemer4 ,it was a popular hymn in ,norman ,ireland and in ,catholic ,england1 as we see in ,chaucer's ,prioress's ,tale4 ,after this anthem are said its versicle1 response1 and prayer ,oremus1 ,gratiam tuam quaesumus4 ,from the first ,vespers of the ,nativity1 the versicle1 response and prayer said are ,post partum 4442 ,dei ,genetrix4444 ,oremus1 ,deus qui salutis4 444 ,from the end of ,compline on ,february #bnd until ,holy ,thursday exclusive the antiphon is ,ave ,regina coelorum4 ,it appears to be of monastic origin1 and ,st4 ,jerome attributes it to ,st4 ,ephraem4 ,its expressions are borrowed from the works of ,st4 ,ephraem1 of ,st4 ,athanasius and of other doctors1 and its theme is ,mary1 as ,queen of ,heaven1 the dawn of our salvation1 and an extolling of her beauty4 ,from ,compline of ,holy ,saturday1 inclusive1 until ,none of the ,saturday after the feast of ,pentecost1 inclusive1 the ,regina coeli is said4 ,it is a very old composition1 but its author is unknown4 ,some authors attribute it to ,st4 ,gregory the ,great 7#eij-fjd74 ,others1 following a venerable tradition1 say that the three first lines were the composition of angels1 and the fourth1 ,ora pro nobis ,deum1 alleluia1 was added by ,pope ,gregory4 ,the legend tells us that when in the year #eif ,rome was desolated by the plague1 ,pope ,gregory the ,great exhorted his people to penance and prayer1 and carrying in his hands the picture of the ,blessed ,virgin1 said to be painted by ,st4 ,luke1 he led them in procession to the church1 ,afa ,coeli1 on ,easter morn4 ,when the procession was passing ,adrian's ,mole1 angel voices were heard chanting the ,regina ,coeli1 and the ,pope astonished and rejoiced added the words ,ora pro nobis ,deum1 ,alleluia1 and immediately a shining angel appeared and sheathed his sword1 the plague ceased on that very day 7,gueranger1 ,liturgical ,year1 ,paschal ,time1 ,part ,i41 p4 iii2 ,duffy1 ,dublin74 ,attempts at translation have been indifferent4 ,from the first ,vespers of the feast of the ,most ,hoiy ,trinity to the ,none of the ,saturday before ,advent1 the ,salve ,regina is said4 ,the authorship was assigned to ,st4 ,bernard 7#ajia-aaec74 ,but scholars reject this theory4 ,it is assigned to ,petrus de ,monsoro 7circa #ajjj7 and to ,adehemar1 but the claims of both are doubtful4 ,in #abbj the general chapter of ,cluny ordered its daily chanting before the high altar1 after the ,capitulum4 ,the use of the anthem at ,compline was begun by the ,dominicans about #abba and the practice spread rapidly4 ,it was introduced into the modernised4 ,franciscan ,breviary in the thirteenth century4 ,the ,carthusians sing it daily at ,vespers2 the ,cistercians sing it after ,compline1 and the ,carmelites say it after every ,hour of the ,office4 ,it is said after every low ,mass throughout the world4 ,it was especially obnoxious to ,luther1 who several times denounced it1 as did the ,jansenists also4 ,it is recorded in the lives of several saints that the ,blessed ,virgin1 to show her love for this beautiful prayer1 showed to them her ,son1 at the moment they said ,et ,jesum 444 nobis post hoc exilium ostende4 ,speaking of these antiphons of the ,blessed ,virgin1 ,battifol1 in his ,history of the ,roman ,breviary 7,english ed471 writes3 ,we owe a just debt of gratitude to those who gave us the antiphons of the ,blessed ,virgin 444 four exquisite compositions1 though in style enfeebled by sentimentality4 ,after the antiphon of the ,blessed ,virgin the versicle and response are said4 ,then ,oremus and prayer ,omnipotens sempiterne ,deus 444 ,divinum auxilium 444 ,amen1 are said4 ,then the ,pater ,noster1 ,ave and ,credo are said silently1 and this finishes the ,hour4 ,the prayer ,sacro-sanctae et individuae4444 ,v4 ,beata viscera 444 ,r4 ,et beata ubera 444 ,pater ,noster and ,ave are generally added though not of obligation4 ,they are to be said kneeling4 ,the reading of this well-known and oft-repeated prayer1 in its ,english translation1 may bring fresh and fervent thoughts to priests1 for it is a sublime prayer3-- ,to the most holy and undivided ,trinity1 to the humanity of our ,lord ,jesus ,christ crucified1 to the fruitful virginity of the most glorious ,mary ever a ,virgin1 and to the company of all the saints1 be given by every creature1 eternal praise1 honour1 power and glory1 and to us the remission of all our sins4 ,amen4 ,blessed be the womb of the ,virgin ,mary1 which bore the ,son of the ,eternal ,father4 ,and blessed be the breasts which gave suck to ,christ our ,lord4 ,,text ,,and ,,intentions ,,to ,,aid ,,the ,,pious ,,recitation ,,of ,,compline4 #a4 ,into ,thy hands1 ,o ,lord1 ,i commend my spirit4 #b4 ,it is finished4 #c4 ,for this ,thou hast redeemed us1 ,o ,god of truth4 ,general ,intentions4 ,the spread of the faith2 the ,pope2 the ,church in ,france and in ,spain2 for the ,church in ,australia4 ,personal ,intentions4 ,a happy death2 fervour in administering the last sacraments2 devotion to ,st4 ,joseph1 patron of a happy death4 ,special ,intentions1 ,for the sick poor of ,ireland2 for persons dying without the last sacraments2 for those dying all alone2 for dying sinners4 ,,the ,,little ,,office ,,of ,,the ,,blessed ,,virgin1 7,,title ,,xxxvii474 ,origin4 ,this ,office dates from the eighth century at least4 ,pope ,gregory ,,ii4 7#gae-gca7 and ,pope ,gregory ,,iii4 7#gca-gda7 ordered the monks to say this little ,office in addition to their great ,office4 ,the practice was observed by ,st4 ,john ,damascene 7#fgf-ghg7 and by ,st4 ,peter ,damien 7#ajjg-ajgb74,this usage was confined to monasteries only4 ,at the end of the eleventh century the practice became almost universal4 ,pope ,urban ,,ii4 7#ajhh-ajii7 besought the special aid of the ,blessed ,virgin in his crusade against the ,turks and recommended all clerics to recite the little ,office4 ,provincial councils prescribed its use and some canonists held it to be obligatory4 ,however1 the ,bull ,quod a nobis of ,pope ,pius ,v4 7#i ,july1 #aefh7 removed all obligation of the private recital of this ,office1 but he exhorted all to continue the practice and granted indulgences for its recitation4 ,,part ,,iv4 ,,notes ,,on ,,some ,,feasts4 ,,chapter ,i4 ,,proper ,,of ,,the ,,time4 ,,advent4 ,advent 7,latin1 advenire1 to come to7 is a period beginning with the ,sunday nearest to the ,feast of ,st4 ,andrew 7,november #cj7 and embracing four ,sundays4 ,in the early ,church there was a divergence of date and practice in ,advent celebration4 ,thus1 in ,france it began on ,st4 ,martin's ,day 7#aa ,november7 and ended with ,christmas1 ,france kept ,advent with tri-weekly fasts4 ,rome did not1 in very early days1 observe the ,advent fasts1 but maintained the shorter period1 containing only four ,sundays4 7,father ,thurston1 ,the ,month1 ,no4 #dih74 ,several authors stated that this period of preparation for the celebration of ,christ's birthday was instituted by ,gregory the ,great4 ,it is now traceable to the fourth century in ,france2 in ,rome it was of later date4 ,the ,church1 as is seen in the ,advent ,offices in the ,breviary1 instituted this part of the liturgical year to honour and to recall the two comings of ,christ--,his first coming in human form at ,bethlehem1 as ,saviour2 and ,his second coming1 as ,judge of all mankind4 ,in her liturgy she expresses repeatedly both sentiments1 a sentiment of joy and a sentiment of sorrow4 ,the former she expresses by her alleluias and the latter by her omission of the ,te ,deum and by her recital of the ferial prayers1 the prayers of tears and grief4 ,in the ,advent ,offices are many phrases which were fulfilled at the ,incarnation3 ,rorate coeli desuper et nubes pluant ,justum2 ,o ,adonai1 veni ad redimendum nos2 ,emitte ,agnum1 ,domine1 ,dominatorum terrae2 ,orietur sicut sol ,salvator mundi et descendet in uterum ,virginis4 ,centuries have passed since the ,saviour came1 and yet the ,church wishes us to repeat the sublime prayers and prophecies which associate themselves with the coming of the ,word made ,flesh1 and by our repetition to be animated with the ardent longings of olden days2 and that by them we may awaken our faith1 our hope1 our charity1 and obtain and augment ,god's grace in our souls4 ,rubrics4 ,the first ,sunday of ,advent has the invitatory hymn and the rest of the ,office proper4 ,the lessons are from ,isaias1 the prophet of the ,incarnation4 ,the first response to the lesson is unique in the ,breviary for it has three verses 7see p4 #afd74 ,these three verses are spoken in the names of the holy people who lived before the law1 during the law1 and after the law4 ,the ,gloria ,patri is added to honour the ,holy ,trinity1 who has at length sent the long-watched-for ,messias 7,durandus74 ,and the response is repeated from the beginning because the second coming of ,christ is watched for1 by ,his faithful 7,honorius d',autun74 ,the ,te ,deum is not said1 in order thereby to mark the sad thought of the second coming of ,christ1 then our judge4 ,lessons4 ,from the first ,sunday of ,advent until the first ,sunday of ,august the lessons of the first and second nocturns are given in the ,breviary in the ,proprium de ,tempore1 after the ,psaltery4 ,the lessons of third nocturn for same period are given after those of second nocturn4 ,the suffrages are not said in ,advent4 ,in ,advent the lectio brevis is ,domine miserere4 ,in ,sunday ,matins special versicles are given4 ,the preces are said at ,lauds and ,vespers in ferias of ,advent and at the small ,hours2 preces are said1 too1 if they be said at ,lauds4 ,the great antiphons are the antiphons of the ,magnificat which begin on the #agth ,december4 ,they are sometimes called the great ,o's1 or the ,o antiphons1 as each begins with this letter4 ,they begin ,o ,sapientia1 quae ex ore ,altissimi prodiisti 444 and continue ,o ,adonai1 ,o radix ,jesse1 etc4444 ,they are the most beautiful antiphons in the liturgy1 expressing the prayers and ardent hopes for the coming ,saviour4 ,they have formed the subjects of study for poets1 scholars and liturgists1 ancient and modern4 ,it is asked why these antiphons introduce the ,magnificat and not the ,benedictus4 ,and liturgists reply3 ,because the ,incarnation was of ,mary1 and hence these heralds of the ,infant ,king more appropriately introduce ,mary's canticle rather than that of ,zachary4 ,and the old liturgists add that these antiphons are said at ,vespers1 the evening ,hour1 because the ,messias was expected and watched for in the world's evening4 ,they tell us1 too1 why there are seven great antiphons4 ,they are to excite our piety during this octave preparatory to the birthday of ,christ4 ,this number seven typifies the seven gifts of the ,holy ,ghost2 it represents the seven miseries of mankind1 ignorance1 eternal punishment1 the slavery of the devil1 sin1 gloom and exile from our fatherland1 which is ,heaven4 ,and those wonderful men of mediaeval days tell us why we have need of a ,teacher1 ,o ,sapientia2 of a ,redeemer1 ,o ,adonai2 of a ,liberator1 ,o ,radix ,jesse2 of a ,guardian1 ,o ,clavis ,david2 of a brilliant ,instructor1 ,o ,oriens2 of a ,saviour to bring us1 ,gentiles1 back to our ,great ,father1 ,god2 ,o ,rex gentium2 a ,herald to the ,jews4 ,honorius of ,autun tells that these antiphons refer to the seven gifts of the ,holy ,ghost and are arranged in the well-known order in which these gifts are always arranged in works of piety4 ,he says that ,christ came in the ,spirit of ,wisdom1 ,o ,sapientia1 that in the word ,adonai is indicated that ,christ redeemed us in the ,spirit of ,understanding4 ,he says1 too1 that the antiphon ,o ,radix signifies the sign of the cross1 and that ,christ redeemed us in the ,spirit of ,counsel4 ,o ,clavis indicates that ,christ opened ,heaven and closed ,hell in the ,spirit of ,strength or ,fortitude4 ,o ,orient shows forth ,christ enlightening us in the ,spirit of ,knowledge4 ,rex gentiam points out the holy ,king who saved men by the ,spirit of ,piety4 ,o ,emanuel refers to ,christ coming in the ,spirit of ,fear1 but giving us also the ,law of ,love4 ,these antiphons have formed the theme of the oldest ,christian poem in ,europe--,cynewulf's ,christ1 a work which is the admiration of modern scholars4 ,they were celebrated with great pomp and joy in monastic life1 the monks carrying their congruous symbolism into their recitation4 ,for1 to the gardener-monk was assigned1 the chanting of ,o ,radix ,jesse1 and to the cellarer-monk1 the ,o clavis ,david--typifying their work of root-growing and key keeping4 7,see ,the ,month1 ,no4 #dhi2 ,the ,irish ,ecclesiastical ,record1 ,december1 #aiah74 ,christmas4 ,antiquity4 ,it was formerly taken for granted that ,christ had actually been born on this day1 and1 accordingly1 the learned were of opinion that the ,church had observed it from the beginning1 as the day of ,his birth4 ,even at the present day it will be dfficult for many to give up this idea4 ,but there is no ,christmas among the ,christan feasts enumerated by ,tertullian 7died #bbj71 ,origen 7#ahe-bed71 and the recently published ,testament of ,jesus ,christ4 ,on the contrary1 there is clear proof that even in the fourth and fifth centuries it was unknown in some parts of the ,church1 where its introduction1 at a later period1 can be proved historically 7vide ,kellner1 op4 cit41 pp4 #abg-aeh74 ,christmas is one of the great festivals4 ,in ,rome there were two night ,offices4 ,the first1 celebrated at nightfall in the ,papal chapel1 begins with the antiphon of the first psalm in the nocturn4 ,it has nine lessons and the ,te ,deum4 ,about midnight a more solemn ,office began1 this time with the invitatory and psalm ,venite4 ,the first of these ,offices became the ,office of the vigil4 ,in the ,office of ,christmas ,day the lessons are read without the title of the book 7,isaias7 from which they are taken1 because their author's name was so often repeated during the ,advent that each one knew their source1 or because at ,christmas ,god speaks to us by ,his ,son1 rather than by ,his prophet4 ,in the first response the ,gloria ,patri is said1 to thank ,god for the great favour ,he has bestowed on us--,his ,son1 the ,christ4 ,in the third nocturn1 ,alleluia is added to the antiphons1 because the third nocturn typifies the time of grace1 in which we should express the joy that is ours in the birth of the ,saviour4 ,in this nocturn1 too1 are given three ,gospel extracts1 corresponding with the ,gospels in the ,mass of ,christmas4 ,matins are separated from ,lauds by the first ,mass because1 it is said at midnight1 and ,lauds is a day ,office4 ,at ,prime the versicle of the little response is ,qui natus est4 ,rubrics4 ,christmas is a primary double of the ,first ,class4 ,the third of the new ,tres ,tabellae 7,s4,c4,r41 ,january1 #aiab7 in the new ,breviaries gives the rules for concurrence of ,vespers in the ,octave of ,christmas4 ,feast of ,st4 ,stephen4 ,the worship of ,st4 ,stephen may be said to be as old as the ,church herself1 since ,st4 ,paul gave him the title of ,martyr of ,christ 7,acts ,,xxii4 #bj74 ,his name is to be found in the earliest liturgical sources1 e4g41 the ,arian martyrology belonging to about #cfj and in all calendars1 ancient and modern1 excepting the ,coptic4 ,his cultus received great impulse from the discovery of his relics at ,kaphar ,gamala1 on the shore of ,lake ,genesareth1 and the wonderful miracles wrought by them1 ,a basilica in his honour was erected1 in ,rome in the fourth century4 ,st4 ,john the ,apostle4 ,the commemoration of ,st4 ,john on the #bgth ,december was formerly united with that of ,st4 ,james the ,less4 ,in time1 ,st4 ,john's feast only was celebrated on this date1 and such was the case as early as the time of ,bede4 ,the ,circumcision4 ,this festival was originally called ,octava ,domini1 and hence it may be inferred that it was not an independent festival and passed unnoticed if it fell on a week day4 ,thus1 in the ,homilarium of ,charlemagne 7#ghf7 it is referred to by this name4 ,but very shortly after this1 the name which we now use for the festival of the #ast ,january was used in ,rome1 and spread through the ,church4 ,in the early days of ,christianity the first day of the civil year was given over to rejoicings1 dancing1 feasting and rioting4 ,and these abuses lingered in ,france1 though stripped of their pagan character1 until the later middle ages4 ,a remnant of them is found in the so-called ,feast of ,fools1 which was held in churches1 and which mocked several religious customs and ceremonies4 ,these feasts lasted till the middle of the fifteenth century4 ,epiphany4 ,the name is derived from a ,greek verb employed to describe the dawn1 and the adjective derived from the ,greek verb was applied in classic ,greek1 to the appearances of the gods bringing help to men4 ,in ,christian liturgy1 the feast was instituted to celebrate the appearance1 the manifestation of ,christ1 to the ,gentiles1 in the persons of the ,magi4 ,in later times1 there were added to this commemoration of ,christ's manifestation to the ,gentiles1 two further commemorations of his wonderful showings of ,his divine mission1 viz41 ,his manifestation in ,his baptism in the ,jordan1 a manifestation to the ,jews1 and ,his miracle at ,cana1 a showing forth to ,his friends and disciples4 ,this feast is of early origin4 ,suarez thinks it should be attributed to the ,apostles 7,de ,relig4 ,l4#b4 ch4#e1 n4#i72 and ,benedict ,,xiv4 held that it was established by the infant ,church at ,rome to draw off the ,christians from the profane and sinful revelry which marked the pagan feast of this date4 ,however1 these statements are hardly accurate4 ,with regard to the antiquity and spread of the feast1 it was unknown in ,north ,africa during the third century1 for ,tertullian makes no reference to it2 and even in the time of ,st4 ,augustine1 it was rejected by the ,donatists as an oriental novelty4 ,in ,origen's time1 at least1 it was not generally observed as a festival in ,alexandria1 since he does not reckon it as such4 ,for ,rome1 evidence is wanting for the earliest times1 but since the daughter ,church of ,africa knew nothing--of the festival at first1 it may be inferred that originally it was not kept at ,rome1 but was introduced there in course of time4 ,in ,spain it was a feast-day in #chj1 in ,gaul in #cfa 444 7,kellner1 op4 cit41 p4#agb74 ,in the antiphons for the ,magnificat and the ,benedictus it may be noticed that the three manifestations are given not in the same order4 ,this day is the ,church united to the ,heavenly ,spouse1 for ,christ1 in the ,jordan1 washes away her sins2 the ,magi run to the royal nuptials with their gifts1 and the guests of the feast are gladdened by the water changed into wine 7,ant4 of ,benedictus74 ,the ,magi1 seeing the star1 said to each other3 ,this is the sign of the ,king3 let us go and seek him1 and offer him gifts1 gold1 frankincense and myrrh 7,ant4 of ,magnificat1 #ast ,vesp471 ,we celebrate a festival adorned by three miracles3 this day1 a star led the ,magi to the manger2 this day water was changed into wine at the marriage feast2 this day ,christ vouchsafed to be baptised by ,john1 in the ,jordan of our salvation 7,ant4 of ,magnificat1 #bnd ,vesp474 ,now1 the baptism is the special event commemorated by the ,easterns on this feast1 and on account of its connection with the baptism1 this feast has1 amongst the ,greeks1 the secondary title of the feast of lights4 ,and1 in ,ireland 7,synodus ,,ii41 ,st4 ,patricii1 can4 #bj71 contrary to the ancient custom of the ,church1 solemn baptism was administered on this feast day4 ,this subject of the baptism forms the only theme of the ancient sermons bearing on this feast4 ,on the other hand1 the visit of the ,magi is the sole event commemorated by ,st4 ,augustine in his six sermons delivered on this feast day4 ,the third event1 the marriage feast1 is of later commemoration2 and ,maximus of ,turin doubted if they all actually happened on the same day4 ,the ,octave to the feast dates from the eighth century4 ,it was customary on this date1 in the ,eastern ,church1 to read publicly the epistola festalis of the ,patriarch of ,alexandria arranging the date of ,easter and the practice was ordered by the fourth ,council of ,orleans in #eda4 ,in ,epiphany the invitatory is not said in the beginning of ,matins1 in order1 say the liturgists1 not to repeat the inquiry made by ,herod from the scribes about the birthplace of ,christ1 an inquiry and invitation inspired by hatred and anger4 ,the invitatory is omitted1 they tell us1 that we1 like the ,magi1 may come to ,christ1 without other than a silent invitation4 ,teachers of olden time used to urge those who were slow to believe to imitate the ,magi4 ,but1 the invitatory is not quite omitted4 ,it is read in the third nocturn1 which typifies the law of grace1 in which the ,apostles and their successors invite all to praise and worship ,god4 ,the psalms of the feast are taken from the psalms of each day of the week1 but chiefly from ,friday's psalms1 perhaps because the ,magi's visit was on that day4 ,,septuagesima4 ,during the age of the persecutions it was scarcely possible for ,christians to observe any other festival than ,sunday1 and so it is not surprising that the two writers who have occasion to speak of the institution of the festivals of the ,church1 mention only ,easter and ,pentecost1 both of which fall on a ,sunday4 ,to these ,christmas was added in the fourth century and ,epiphany somewhat earlier4 ,these chief festivals1 along with others soon added to their number1 formed the elements for the organisation of a festal system in the ,church1 as centres round which the lesser festivals grouped themselves4 ,the last step of importance1 however1 in the development of the ,church's year was to connect these chief festivals with one another1 so as to make them parts of a whole4 ,the ,sundays afforded a convenient means for effecting this4 ,they were associated with the festal character of the nearest feast and were connected with it as links in a chain4 ,the way for this development had been prepared by the season of preparation for ,easter1 and the ,sundays in the fifty days between ,easter and ,pentecost-- ,quinquagesima--were marked with the festal character with which antiquity invested the whole period4 ,all that was needed was1 first of all1 to connect ,christmas1 ,easter and ,pentecost2 and1 in the second place1 the institution of a season of preparation before ,christmas4 ,this was accomplished between the sixth1 and the eighth centuries4 ,during the first six centuries the ordinary ,sundays of the year had neither liturgical position or character1 since they were not even enumerated4 ,there was a sort of commune dominicarum1 i4e41 a number of ,masses existed from which one could be chosen at will for each ,sunday4 ,to these ,sundays1 which were called simply dominicae quotidianae1 those after ,epiphany and ,pentecost belonged4 ,they numbered altogether twenty-nine or thirty1 according as the calendar gave fifty-two or fifty-three ,sundays in the year4444 ,the smaller number of these1 six at most1 come between ,epiphany and ,septuagesima1 but the larger1 twenty-three to twenty-eight1 between ,whit ,sunday and ,advent4 ,the variation depends on the date of ,easter4 ,there is no historical circumstance forthcoming to give these a specially festal character4 444 7,kellner1 op4 cit41 pp4 #agf1 et seq474 ,septuagesima ,sunday comes nine weeks before ,easter4 ,it cannot come before the #ahth ,january1 nor after the #bbnd ,february4 ,it is the first day of a period of mourning and penance1 preparatory to the great penitential period of ,lent4 ,on the ,saturday preceding ,septuagesima two alleluias are added to the ,benedicamus and ,deo ,gratias1 to intimate that the period of rejoicing in the ,saviour's birth has passed4 ,violet1 the penitential colour1 is used at ,mass1 and the chapters in ,genesis recording the fall of ,adam1 warn man to think well1 to humble himself and to do penance4 ,every part of the ,office1 the lessons1 antiphons and hymns1 bear the notes of mourning and penance4 ,,lent4 ,lent4--,the ,teutonic word1 ,lent1 originally meant the spring season4 ,it has come to mean the forty days preceding ,easter4 ,scholars used to maintain that this season of penance was of apostolic origin2 but1 modern scholars noting the diversity of practice and the diversity of duration in different churches and the ,easter controversy1 hold that it is not of apostolic origin1 and that it dates from the third century or even from the fourth century4 ,it is not mentioned in the ,didascalia 7circa #bej ,a4,d471 but was enjoined by ,st4 ,athanasius upon his flock in #cca4 ,,easter ,,and ,,paschal ,,time4 ,easter is the chief festival of ,christendom1 the first and oldest of all festivals1 the basis on which the ,church's year is built1 the connecting link with the festivals of the old covenant and the central point on which depends the date of the other movable feasts4 ,some of the very early ,christian writers call it feast of feasts 7festum festorum74 ,the ,english word ,easter is from ,eastre1 the goddess of spring4 ,in the liturgy we never find the word ,pascha1 always the words dominica resurrectionsis4 ,pascha has no connection with the ,greek ,greek3 ,pascho1 but is the ,aramaic form of pesach4 ,some points regarding this festival are to be noted1 its antiquity1 its connection with ,jewish feasts and ,christian feasts1 its preparation1 character and duration4 ,antiquity4 ,no mention of this feast is in the ,didache1 in ,justin's ,dialogue with ,trypho1 or in his apologies4 ,but in the year #aih ,a4,d4 an exchange of letters between ,pope ,victor1 ,bishop ,narcissus of ,jerusalem1 ,polycrates of ,ephesus1 shows that the feast had been for years in existence4 ,many references are found in ,tertullian and writers of his time to this festival4 ,connection of the ,christian ,festival with the ,jewish4 ,the connection between the ,christian and the ,jewish feasts is both historical and ideal--historical because our ,lord's death happened on the #aeth ,nisan1 the first day of the ,jewish feast2 ideal1 because what took place had been prefigured in the ,old ,testament by types1 of which itself was the antitype4 ,the ,jewish rites and ceremonies 7,exodus ,,xii47 are referred to in the prophecies of the ,messias4 ,thus1 ,isaias calls ,him the ,lamb chosen by ,god1 who bears the iniquities of others4 ,the ,baptist called ,jesus1 the ,lamb of ,god4 ,the ,evangelist refers to the typical character of the ,passover rites1 when he applies1 'a bone of it shall not be broken' 7,exod4 ,,xii4 #df71 to ,christ on the ,cross4 ,justin and ,tertullian see in the ,christian sacrifice the fulfilment of the imperfect sacrifices of the old law4 ,hence1 there is no doubt that the ,jewish ,passover was taken over into ,christianity4 ,thereby its typical ceremonies found their due fulfilment4 ,to the real and historical connection between ,easter and the ,passover is due the explanation of a striking peculiarity in the ,church's year1 viz41 the moveable feasts of which ,easter is the starting point4 ,easter falls on no fixed date1 because the ,jewish #aeth ,nisan1 unlike the dates of the ,julian and ,gregorian ,calendars1 varied year by year4 ,the preparation for ,easter was the ,lenten fasts4 ,the fare on fast days consisted of water and soup made with flour2 fruit and oil and bread were also eaten4 ,the catechumens also fasted on ,wednesdays and ,fridays4 ,among the faithful there were some who ate nothing from their repast on ,sunday until the following ,saturday1 e4g41 for five days1 and who all the year round took only one meal a day4 ,others abstained in ,lent from all food for two consecutive days1 but others fasted by taking nothing to eat all day1 until the evening 7,kellner1 op4 cit41 p4 #ic74 ,the ,easter celebrations were in the early ages chiefly noted for the great and solemn ceremonies of baptism conferred on a large number of catechumens1 with solemn procession from the baptistry to the cathedral4 ,the ,easter ,octave celebrates by festivals the supper at ,emmaus1 the appearance of our ,lord 7,st4 ,luke xxiv471 ,his appearance by the sea 7,st4 ,john xxi4 #a-ad71 ,his appearance to ,magdalen 7,st4 ,john xx4 #aa-ah71 ,his appearance on the mountain 7,st4 ,matthew xxviii4 #af-bj71 and ,his appearance just after ,he had risen 7,st4 ,john xx1 #a-i71 ,,the ,,ascension4 ,this day was kept as a festival in very early times1 although it is not mentioned in the lists of ,church festivals given by ,tertullian 7#bbj71 nor by ,origen 7#ahe-bed74 ,st4 ,augustine 7#ced-dcj7 7,epist4 ad ,januarium1 #ed1 c4l47 attributes the institution of this festival to an apostolic ordinance or the injunction of a general council4 ,but neither can be proved4 ,but the festival dates from the days of the early ,church1 and as it was natural that the concluding act of our ,saviour's life should be remembered and honoured1 the celebration of the feast of ,his ,ascension spread widely and rapidly4 ,the feast was noted for the solemn processions held1 to imitate and to commemorate our ,lord's leading of the ,apostles out of the city to the ,mount of ,olives4 ,,whit ,,sunday4 ,pentecost or ,whit ,sunday extends back to the early days of the ,church4 ,from ,tertullian1 it is plain that the festival was well known and long established4 ,in the ,peregrinatio ,silviae1 we read a detailed account of how the feast was kept in ,jerusalem at her visit 7#che-chh74 ,on the night before ,whitsunday the vigil was celebrated in the church of the ,anastasis1 at which the bishop1 according to the usual custom in ,jerusalem on ,sundays1 read the ,gospel of the ,resurrection1 and the customary psalmody was performed4 ,at dawn1 all the people proceeded to the principal church 7,martyrium7 where a sermon was preached and ,mass celebrated4 ,about the third hour1 when the psalmody was finished1 the people singing accompanied the bishop to ,sion4 ,there1 the passage from the ,acts of the ,apostles describing the descent of the ,holy ,ghost was read1 and a second ,mass was celebrated2 after which the psalmody was resumed4 ,afterwards1 the archdeacon invited the people to assemble in the ',eleona1' from whence a procession was made to the summit of the ,mount of ,olives4 ,here1 psalms and antiphons were sung1 the ,gospel was read and the blessing given4 ,after this1 the people descended again into the ',eleona1' where ,vespers were sung1 and then1 with the bishop at their head1 proceeded in a solemn procession1 with singing1 back to the principal church1 which was reached towards #h p4m4 ,at the city gate the procession was met by torch bearers1 who accompanied it to the ,martyrium4 ,here1 as well as in the ,anastasias1 to which the people proceeded in turn1 and in the chapel of the ,holy ,cross1 the usual prayers1 hymns and blessings took place1 so that the festival did not conclude until midnight4 7,kellner1 op4 cit41 pp4 #aab-aac74 ,in most churches1 the principal services were solemn baptism and processions4 ,in some places it was customary to scatter roses from the roof of the church1 to recall the miracle of ,pentecost4 ,in ,france1 trumpets were blown in church1 in memory of the great wind which accompanied the ,holy ,spirit's descent4 ,,trinity ,,sunday4 ,the first ,sunday after ,pentecost1 for centuries1 was not called ,trinity ,sunday4 ,pope ,alexander ,,ii4 7circa #ajgc7 was questioned about a feast in honour of the ,holy ,trinity and he replied that it was not the ,roman custom to set apart any particular day in honour of the ,trinity1 which was honoured many times daily in the psalmody1 by the ,gloria ,patri4 ,but an ,office and ,mass1 dating from a hundred years earlier than this ,pope's time1 were in use in the ,netherlands and afterwards in ,england1 ,germany and ,france2 and in #abfj were spread far and wide4 ,in #accd1 ,pope ,john ,,xxii4 ordered uniformity and general observance of this feast on the ,sunday after ,pentecost4 ,the ,office in our ,breviaries dates from the time of ,pius ,v4 ,it is beautiful and sublime in matter and in form4 ,whether this is a new ,office or a blending of some ancient offices1 is a matter of dispute4 ,baillet1 ,les ,vies des ,saints 7,tom ix4 c4 #b1 #aeh7 thinks it a new ,office4 ,but ,binterim1 ,die ,kirchichle ,heortology1 ,part ,i41 #bfe1 and ,baumer-,biron1 ,histoire du ,breviaire1 #bih1 take a different view4 ,the ,roman rite follows the older form of enumeration1 second ,sunday after ,easter and so forth1 and not first ,sunday after ,trinity4 ,the latter form of enumeration is adopted in the ,anglican church service books4 ,,the ,,proper ,,of ,,the ,,saints4 ,december4 ,the ,feast of the ,immaculate ,conception4 ,the discussion of the question of this feast lasted for more than a thousand years4 ,a feast of the ,conception was celebrated in the ,eastern ,church in the early part of the eighth century and was celebrated on the #ith ,december 7,kellner1 ,heortology1 p4 #bdb1 et seq474 ,the feast was celebrated in ,england before the ,norman ,conquest 7#ajff7 7,bishop1 ,on the ,origins of ,feast of the ,conception of the ,blessed ,virgin ,mary1 ,london1 #aijd74 ,but there is an earlier codex than those mentioned by ,bishop1 and from it1 it is argued that the feast is of ,irish origin4 ,in a metrical calendar1 which is reasonably referred to the time of ,alfred the ,great 7#hga-ija71 there is the line ,concipitur ,virgo maria cognomine senio2 and this calendar exhibits1 says ,father ,thurston1 ,s4,j41 most unmistakable signs of the influence of an ,irish character4 ,it was written1 ,dr4 ,whitely ,stokes believed1 by an ,irishman in the ninth century or thereabouts4 ,the script appears to him to be old ,irish1 rather than ,anglo-,saxon1 and the large numbers of commemorations of ,irish saints and the accuracy with which the names are spelt1 point to an ,irish origin4 ,this calendar places the feast of our ,lady's ,conception on the #bnd ,may4 ,in the metrical calendar of ,oengus1 the feast is assigned to the #crd ,may1 and in his ,leabhar ,breac1 the scribe adds the ,latin note1 ,feir mar ,muire et reliqua1 i4e41 inceptio ejus ut alii putant--sed in februo mense vel in ,martio facta est illa1 quae post ,,vii4 menses nata est1 ut innaratur--vel quae libet alia feria ejus4 ,again1 in the martyrology of ,tallaght1 from which ,gorman1 a later martyrologist1 says that ,oengus1 the ,culdee1 drew his materials1 is found under date ,may #crd1 a mention of the celebration of the ,conception of ,mary4 ,this evidence seems to show--although it is not perfectly conclusive--that the conception of the ,blessed ,virgin ,mary was celebrated in the ,irish ,church in the ninth and tenth centuries1 but not on the #hth ,december 7see ,father ,thurston1 ,s4,j41 ,the ,month1 ,may and ,june1 #aijd2 ,father ,doncoeur1 ,s4,j41 ,revue d'histoire ecclesiastique1 ,louvain1 #aijg1 p4 #bgh1 et seq42 ,baudot1 ,the ,roman ,breviary1 pp4 #bec-bee2 ,kellner1 op4 cit474 ,it is to be regretted that even in the new ,breviary the lessons for the second nocturn of this feast are taken from the composition1 ,cogitis me1 falsely attributed to ,st4 ,jerome1 and rejected by critics1 from the days of ,baronius1 as spurious 7,baudot1 op4 cit41 p4 #bcf74 ,february4 ,the ,purification4 ,candlemas4 ,according to the ,gospel narrative1 ,mary fulfilled the commands of the ,law 7,lev4 ,,xii4 #b-h71 and on the fortieth day brought the prescribed offering to the ,temple1 where she met ,simeon and ,anna4 ,the first reference found in ,christian writers to this festival is found in the famous ,peregrinatio ,sylviae1 the diary of a ,spanish lady who visited ,jerusalem about #che-chh4 ,she tells us that the day began with a solemn procession1 followed by a sermon on ,st4 ,luke ,,ii4 #bb seqq41 and a ,mass4 ,it had not yet a name1 but was called the fortieth day after the ,epiphany2 and this naming shows that at ,jerusalem the ,epiphany was regarded as the day of ,christ's birth4 ,the lady's words show that the feast was not then observed in her own country4 ,the feast was observed in ,rome in #edb2 and ,pope ,sergius ,i4 7#fhg-gja7 ordered a procession on this festival4 ,the opinion that is so often met with in pious books1 that this feast with its procession of candlebearers was established by the ,church to replace the riot and revels of the ,pagan ,lupercalia1 is now rejected by scholars4 ,for1 processions1 with or without lights1 were so common amongst ,pagans and ,christians that any connection between these two feasts is negligible4 ,march4 ,st4 ,joseph4 ,in the ,western ,church the cultus of ,st4 ,joseph is not found in any calendar before the ninth century1 although numerous traces of the esteem and veneration paid to him by individuals are found4 ,the public cultus of ,st4 ,joseph was introduced by the private devotions of great servants of ,god1 such as ,st4 ,bernard1 ,st4 ,gertrude1 ,st4 ,bridget of ,sweden1 ,john ,gerson1 ,st4 ,bernardine of ,sienna1 and other ,franciscan preachers4 ,the spread of the devotion in several countries led ,pope ,sixtus ,,iv4 7#adga-adhd7 to introduce ,st4 ,joseph's feast1 as a simplex1 having only one lesson4 ,clement ,,xi4 7#agjj-agba7 changed it into a feast of nine lessons4 ,two centuries previously the feast is found in ,breviaries under date #aith ,march4 ,the ,annunciation4 ,devotion to the ,mother of ,god was continued by the apostles after the death of her ,son4 ,fervent and widespread devotion is traceable in the ,church's early days1 but the organising of our ,lady's feasts was a work of some time and difficulty4 ,a great difficulty was the fear of blasphemy from pagans1 and of error amongst pagan converts1 so trained in myths and genealogies of the gods4 ,then the festivals commemorating the facts of the life1 death and resurrection were primarily commemorative of the ,redeemer and secondarily of ,his ,mother4 ,long before the institution of her feast1 the cultus of ,mary was almost universal4 ,the feast of the ,annunciation falls on the #beth ,march with us4 ,its date depends entirely on the date of ,christmas1 but the birth of ,christ was not always placed in calendars on the #beth ,december4 ,in early days the feasts of martyrs and other saints were not celebrated in ,lent1 and hence this feast of the ,blessed ,virgin was set down in some calendars as transferred1 and was celebrated in ,advent4 ,in ,spain1 it was celebrated eight days before ,christmas4 ,in the ,east1 the feast was generally celebrated on the #beth ,march1 and gradually this date was fixed1 and was sanctioned by several councils in the eleventh century4 ,may4 ,the ,finding of the ,holy ,cross4 ,the history of the finding of the true cross by ,st4 ,helena is well known4 ,the ,alexandrine ,chronicle gives the day as the #adth ,september1 #cbj4 ,this ,september feast of the holy cross is of earlier origin than the feast of ,may4 ,the latter was established to commemorate the act of the emperor in #fbi1 when he brought back to ,jerusalem the true cross1 from the ,persian conquerors4 ,on #crd ,may1 he handed it over to the ,patriarch ,zacharias1 and1 strange to say1 this festival of ,may spread rapidly in the ,western ,church1 whilst in the ,east only one feast1 7the ,september one71 of the finding of the cross was celebrated for centuries4 ,in ,milan1 for instance1 the ,september feast was received in the eleventh century1 whilst the ,may feast was rooted in the ,western ,church very many years before that time4 ,the antiphons and hymns of this ,office are1 it is said1 amongst the most beautiful and sublime prayers of our liturgy4 ,the ,apparition of ,st4 ,michael4 ,the cultus of the holy angels is of ,jewish origin and existed in the ,christian ,church from the beginning4 ,in ,st4 ,paul's ,epistle to the ,colossians 7modern ,khonus on the ,lycus7 he speaks of this devotion and of the attempts of a ,gnostic sect to spread false doctrines on this point 7,col4 ii1 #ah74 ,although the evil wrought was long lived1 true devotion to the angels was practised in ,colossae and there the ,archangel ,michael appeared4 ,in honour of this apparition1 the festival of ,st4 ,michael in ,september was established4 ,devotion to the ,archangel was of very early date in ,rome and in the ,western ,church generally4 ,masses in his honour are found in the oldest ,roman ,sacramentary 7#dhc-dib72 and in these he is mentioned by name in prayers and prefaces4 ,the ,may feast was instituted in the sixth century1 to commemorate a second apparition near ,sipontum on ,monte ,gargano1 which took place on the #hth ,may1 #ebj4 ,june #bi4 ,feast of ,st4 ,peter and ,st4 ,paul4 ,there always has been a constant tradition in ,rome that these two saints suffered martyrdom on the same day1 #bith ,june1 and it is only natural that this day should be kept with great devotion and solemnity at ,rome4 ,in the ,east1 feasts in honour of these martyrs were held at different seasons1 ,christmas1 ,february and ,epiphany4 ,the day was kept in many places as a solemn holiday1 servile works being prohibited4 ,but in ,rome1 devotion was closely connected with the date and with the exact places of martyrdom4 ,owing to the distance which separated the two churches of the apostles from each other1 it was most fatiguing to celebrate ,mass at both places1 and so in course of time the festival was divided into two parts1 and the ,mass in honour of ,st4 ,paul took place on the #c,oth ,june4 ,july4 ,the ,visitation4 ,this feast was probably originated by the ,franciscans in the thirteenth century4 ,it certainly was preached and spread by their zeal4 ,it is mentioned amongst ,franciscan records bearing date #abfc4 ,it was kept in different places at different dates4 ,in ,paris it was kept in ,april4 ,in #ahej ,pius ,,ix4 raised this feast to the rank of a double of the second class1 to thank ,god for having1 on this day1 #bnd ,july1 freed ,rome from the revolutionary yoke4 ,feast of ,st4 ,mary ,magdalen4 ,commentators on ,sacred ,scripture are not agreed whether ,mary of ,magdala was the sister of ,lazarus or whether there were two or three ,marys connected with our ,lord--,mary the sister of ,lazarus1 ,mary of ,magdala1 and ,mary the sinner named in ,st4 ,luke's ,gospel vii4 #bg4 ,the ,roman liturgy seems to favour the opinion that ,mary of ,magdala was the sister of ,lazarus1 and that she was a sinner and was possessed by seven devils4 ,the history of ,mary ,magdalen after our ,lord's death has been written1 with large and varied additions of adventure1 by pious mediaevalists4 ,in the ,western ,church1 traces of the saint's cultus are met with in ,bede and his contemporaries4 ,but devotion far and wide begins with mediaeval times4 ,the many legends which have grown up around her name and history have so obscured historic truth that the ,breviary gives no historic lessons on her feast day1 but gives as a lesson part of a homily from ,st4 ,gregory4 ,some of the legends may be found in the ,office of ,st4 ,martha 7,july1 #bith74 ,august4 ,the ,assumption4 ,in all probability this is the earliest of our ,lady's festivals 7,kellner1 op4 cit41 p4 #bce74 ,early writers mention the ,garden of ,gethsemani as the place of ,mary's burial and the third year--some say the twelfth year--after our ,lord's death as the year of her death4 ,st4 ,john ,damascene relying on the writings of ,euthymius tells us what we know of the ,assumption4 ,he tells that the wife of the ,emperor ,marcian 7#dej-deg7 wished to transfer our ,lady's relics from ,jerusalem to ,constantinople and was informed by ,juvenal1 ,bishop of ,jerusalem1 that such relics were not in ,jerusalem4 ,the ,blessed ,mother had been buried there1 in the ,garden of ,gethsemani1 in the presence of the ,apostles1 ,thomas alone being absent4 ,on his arrival he wished to venerate the ,mother of ,god2 the tomb was opened for him1 but nothing was found save the linen grave-clothes1 which gave forth a sweet perfume4 ,the ,apostles concluded that ,christ had taken to ,heaven the body which had borne ,him4 ,the ,emperor ,maurice ordered the date1 the #aeth ,august1 long and widely recognised1 to be the date of this annual festival4 ,however1 some churches celebrated it on other dates4 ,in the ,gothico-,gallic missal of the eighth century1 the feast is fixed for the #ahth ,january4 ,the festival was called sometimes dormitio ,mariae1 pausatio ,mariae4 ,it was celebrated in ,rome at the end of the seventh century1 but how long it had been in existence there1 and in the ,west generally before that time1 no one can say4 ,feast of the ,name of ,mary4 ,this feast owes its origin to the devotion of the faithful and was first authorised by the ,pope in #aeac4 ,it was extended to the universal calendar in #afhc1 on the occasion of the deliverance of ,vienna from the ,turks4 ,over the derivation and meaning of the name ,maria much scholarship and conjecture have been lavished4 ,it is said to mean 7#a7 stella maris 7,eusebius72 7#b7 lady1 from the ,syrian ,martha 7,st4 ,john ,damascene72 this is the ,breviary meaning1 but the ,breviary uses the first meaning1 stella maris1 too2 7#c7 stately1 imposing one 7,bardenhewer72 7#d7 from the ,egyptian1 merijom1 friend of water1 bride of the sea 7,macke74 ,october4 ,feast of the ,holy ,rosary4 ,it is not necessary to speak of the origin of the ,rosary4 ,this feast was established by ,gregory ,,xiii4 in #aegc1 as a thanksgiving for the victory of ,lepanto 7,october1 #aega74 ,clement ,,xi4 extended the feast to all ,christendom in consequence of the victory gained at ,peterwarden by ,prince ,eugene in #agaf4 ,november4 ,feast of all ,saints4 ,this feast was instituted to honour all the saints1 known and unknown1 and1 according to ,urban ,,iv41 to supply any deficiencies in the faithful's celebration of saints' feasts during the year4 ,in the early days1 the ,christians were accustomed to solemnize the anniversary of a martyr's death for ,christ1 at the place of martyrdom4 ,the neighbouring dioceses began to interchange feasts1 to transfer them and to divide them1 and to join in a common feast2 444 frequently groups of martyrs suffered on the same day1 which naturally led to a joint commemoration4 ,in the persecution of ,diocletian the number of martyrs became so great that a separate day could not be assigned to each4 ,but the ,church1 feeling that every martyr should be venerated1 appointed a common day for all4 ,the first trace of it we find in ,antioch on the ,sunday after ,pentecost4 444 ,at first only martyrs and ,st4 ,john the ,baptist were honoured by a special day4 ,other saints were added gradually1 and increased in number when a general process of canonization was established2 still1 as early as #daa there is in the ,chaldean calendar a 'commemoratio ,confessorum' for the ,friday after ,easter4 444 ,gregory ,,iv4 7#hbg-hdd7 extended the celebration on #ast ,november to the entire ,church 7,cath4 ,ency41 art1 ,all ,souls74 ,feast of ,all ,souls1 ,the theological basis for the feast is the doctrine that the souls1 which1 on departing from the body are not perfectly cleansed from venial sins1 or have not fully atoned for past transgressions1 are debarred from the ,beatific ,vision1 and that the faithful on earth can help them by prayers1 almsdeeds1 and especially by the holy sacrifice of the ,mass4 ,in the early days of ,christianity the names of the departed brethren were entered in the diptychs4 ,later1 in the sixth century1 it was customary in ,benedictine monasteries to hold a commemoration of the deceased members at ,whitsuntide1 ,in ,spain1 there was such a day before ,sexagesima or before ,pentecost1 at the time of ,st4 ,isidore 7d4 #fcf74 ,in ,germany1 there existed 7according to the testimony of ,widukind1 ,abbot of ,corvey1 c4 #ihj7 a time-honoured ceremony of praying for the dead on #ast ,october4 ,this was accepted and sanctified by the ,church 7,cath4 ,ency41 art4 ,all ,souls74 ,the psalms and lessons of this ,office are especially well chosen1 and the responses to the lessons--said to be the work of ,maurice de ,sully 7d4 #aaif7--;are greatly admired by liturgical experts4 ,it may be noted here1 that1 in the recitation of this ,office1 which is1 for most priests1 the only choral recitation of liturgy1 care should be taken to select the proper nocturn or nocturns4 ,in the general rubrics of the ,breviary 7,tit4 ,,xix4 n4 #b7 it is stated that the invitatory is not to be said in ,officio ,defunctorum per annum1 excepto die ,commemorationis omnium fidelium defunctorum1 ac in die obitus seu depositionis defuncti et quandocunque dicuntur tres nocturni4 ,when1 therefore1 only one nocturn is recited1 the invitatory is to be omitted except on the dies obitus seu depositionis4 ,in this latter case1 even though the body is not present--for some special reason1 such as contagious disease--the invitatory is not to be omitted4 ,on any other occasion1 no matter how solemn or privileged1 such as the seventh1 thirtieth1 or anniversary day1 when only one nocturn is recited1 the invitatory must not be included4 ,this is clear1 not only from the rubrics of the ,breviary and ,ritual 7,tit4 ,,vi41 cap4 ,,iv47 but also from certain answers of the ,congregation of ,rites 7,irish ,eccles4 ,record1 ,december1 #aiac74 ,dom ,baudot's ,the ,roman ,breviary gives in an appendix1 pp4 #bci-beb1 tables showing the date at which each saint was inserted in the ,roman ,breviary1 the rank given to his festival1 and the variations it has undergone4 ,it is often difficult to give precise dates4 ,,rogation ,,days1 ,,ember ,,days ,,and ,,litanies4 ,litanies were solemn supplications instituted to implore the blessing of ,heaven on the fruits of the earth4 ,it was customary to recite them in the spring1 that is1 the season of late frosts1 so much dreaded by the cultivators of the soil4444 ,the people marched in procession to the spot1 chanting the while that dialogue prayer which we call a litany1 elaborated1 according to circumstances1 into a long series of invocations1 addressed to ,god and to angels and saints4 ,the day set apart for this purpose at ,rome was the #beth ,april1 a traditional date1 being that on which the ancient ,romans celebrated the festival of the ,robigalia4444 ,the most ancient authority for this ceremony is a formulary for convoking it1 found in the ,register of ,st4 ,gregory the ,great1 which must have been used in the first instance in the year #eih 7,duchesne1 ,christian ,worship1 chap1 viii41 n4 #i74 ,ember days1 a corruption from ,latin ,quatuor ,tempora 7four times74 ,the purpose of their introduction1 besides the general one intended by all prayer and fasting1 was to thank ,god for the gifts of nature1 to teach men to make use of them in moderation1 and to assist the needy4 ,the immediate occasion was the practice of the heathens of ,rome4 ,the ,romans were originally given to agriculture and their native god belonged to the same class4 ,at the beginning of the time for seeding and harvesting religious ceremonies were performed to implore the help of their deities2 in ,june for a bountiful harvest1 in ,september for a rich vintage1 and in ,december for the seeding4444 ,the ,church when converting heathen nations has always tried to sanctify any practice which could be utilised for a good purpose4 ,the fasts were fixed by the ,church before the time of ,callixtus 7#bag-bbb74 ,the spread of the observance of ,ember days was slow2 but they were fixed definitely and the fast prescribed for the whole ,church by ,gregory ,,vii4 7#ajgc-ajhe74 7,cf4 ,catholic ,encyclopedia1 word1 ,ember ,days2 ,duchesne ,christian ,worship1 chap1 viii42 ,dom ,morin ,revue ,benedictine1 ,l',origine des ,quatre ,temps1 #ahig1 pp4 #ccj-cdg47 ,,note ,a4 ,,the ,,breviary ,,hymns4 ,of all the many and varied branches of ,christian art1 there is none which offers to the researches of criticism a field so extensive as does the hymnography of the ,roman ,breviary4 ,no other source of liturgical study1 if we except the antiphonarium1 has received such attention from studious men4 ,but never1 in any age1 did this study receive such careful treatment and give rise to such patient and laborious research as in our own4 7,pimont1 ,les hymnes du ,breviare ,romain1 ,introduction47 ,in this note1 an attempt will be made to define a hymn1 to tell of the introduction of hymns into the ,roman ,breviary1 and to note briefly the character of these hymns4 ,st4 ,augustine1 commenting on ,psalm #abb1 defined a hymn as a song with praise of ,god1 cantus est cum laude ,dei4 ,it may1 however1 be more strictly defined as a spiritual song1 a religious lyric 7v4 ,cath1 ,ency41 art4 ,hymn74 ,in the early ,christian assemblies great use was made of the psalms and canticles in their congregational singing4 ,st4 ,paul wrote3 ,speaking to yourselves in psalms and hymns and spiritual canticles1 singing and making melody in your hearts to the ,lord 7,ephes4 v4 #ah7 444teaching and admonishing one another in psalms1 hymns and spiritual canticles1 singing in grace in your hearts to ,god 7,col4 iii4 #af74 ,the ,jesuit1 ,father ,arevalo1 in his ,hymodia ,hispanica1 cites many witnesses1 such as ,clement of ,alexandria1 the ,apostolic ,constitutions1 ,pliny the younger1 to prove that hymns were used in the first and second centuries4 ,but a much-debated question is1 whether those hymns were really made part of the ,office1 as hymns stand there to-day4 ,some scholars deny that they were2 others assert that they were certainly part of the ,church's ,office4 ,all agree that they were certainly in use formally and substantially in the ,office in the third and fourth centuries in the ,eastern and in the ,western ,church4 ,the ,council of ,antioch 7#bfi-bgj7 wrote to the ,pope that ,paul of ,samosate had suppressed some canticles recently composed in honour of ,jesus ,christ4 ,st4 ,dionysius of ,alexandria composed some hymns1 to win over an erring bishop4 ,in the fourth century the ,council of ,laodicea spoke of the introduction of some hymns1 which were not approved2 and ,st4 ,basil tells us that hymns were in universal use in the ,eastern ,church4 ,in the ,western ,church1 ,st4 ,hilary of ,potiers 7#cgj7 composed a hymn book for his church4 ,its existence is known from the words of ,st4 ,jerome4 ,st4 ,augustine states that ,st4 ,ambrose 7#cdj-cig71 shut up with his people in the church in ,milan by the persecutors1 occupied his flock by their singing of hymns which he himself had composed1 and some of which are in our ,breviaries4 ,the ,church of ,milan certainly had hymns in its ,office and in its ,office books then1 for ,st4 ,paulinus in his life of ,st4 ,augustine wrote3 ,hoc in tempore1 primum antiphonae1 hymni ac vigilae in ,ecclesia ,mediolanensi celebrari coeperunt2 cujus celebritatis devotio usque in hodiernam diem1 non solum1 in ,ecclesia ,mediolanensi verum per omnes pene ,occidentis provincias manet4 ,but the question arises1 when did ,rome introduce hymns into her liturgy8 ,the learned ,jesuit1 ,father ,arevalo1 held that the ,roman ,office had hymns as an integral part from the time of ,st4 ,ambrose1 and he called the opinion of those who held that they were of later introduction an inveterate error1 errorem inveteratum 7,hymnodia ,hispanica ,,xviii41 n4 #ie74 ,the introduction of antiphonal chanting was introduced into ,rome at the time of ,st4 ,ambrose and liturgical hymn singing1 too1 was introduced about the same time4 ,this we know from the ,milanese priest ,paulinus1 ,st4 ,augustine1 ,pope ,celestine ,i41 and ,faustus1 ,bishop of ,riez4 ,but formal1 official and systematic hymnody was not introduced in ,rome until centuries after the death of ,st4 ,ambrose4 ,mabillon 7,suppl4 ad ,,iv4 lib de div4 off4 ,amalarii1 t4 #aa7 and ,tomasi 7,in annot1 ad ,resp4 et antip4 ,rom4 ,ecc47 place the date of the introduction of hymns into the ,roman liturgy1 in the eleventh or twelfth centuries4 ,but scholars now agree that hymns were formally recognised in the liturgy of ,rome in the latter half of the ninth century4 ,to judge of what ,amalare of ,metz says1 there was no sign of it at the beginning of the ninth century1 but from the middle of the same century onwards hymns must have been introduced into the ,office used by the ,churches of the ,frankish empire1 and shortly afterwards in ,rome 7,baudot1 op4 cit41 pp4 #fg-fh74 ,wilfrid ,strabo agrees with ,amalare4 ,rabanus ,maurus testifies that hymns were in general usage in the second part of the ninth century4 7,migne1 ,pat4 ,lat4 clx4 #aei1 cxiv4 #ief74 ,this is the opinion of ,gueranger1 ,pimont1 ,blume and ,baumer4 ,dom ,gueranger explains why ,rome1 the mother and mistress of all the churches1 did not adopt the practice of hymn chanting in her liturgy for centuries2 why she did not precede or quickly follow the ,eastern and many parts of the ,western ,church in this matter of liturgical hymns4 ,the ,church1 he says1 did not wish to alter by religious songs the simplicity1 or the meaning1 of her great liturgical prayer4 ,nor did she wish to adopt quickly any innovation in her liturgy or discipline 7,inst4 ,liturg4 ,i4 #a1 pp4 #agj-aga74 ,no part of the ,church's liturgy has met with such persistent1 abusive1 and often ignorant criticism as her hymns have received4 ,the renaissance clerics1 the ,gallicans1 the ,jansenists1 and the ,protestants poured forth volumes of hostile and unmerited criticism on the matter and form of ,rome's sacred songs4 ,becichemus1 rector of the ,academy of ,pavia in the sixteenth century1 in his introduction to the work of ,ferreri1 wrote of the hymns3 sunt omnes fere mendosi1 inepti1 barbarie refecti1 nulla pedum ratione nullo syllabarum mensu compositi4444 ,ut ad risum eruditos concinent1 et ad contemptum ecclesiastici ritus vel literatos sacerdotes inducant4444 ,literatos dixi3 nam ceteri qui sunt sacri patrimonii helluones1 sine scientia1 sine sapientia1 satis habent1 ut dracones stare juxta arcam ,domini4 ,the remarks of the rector recall the saying of ,lactantius1 literati non habent fidem4 ,ferreri1 who had been commissioned by ,pope ,clement to revise and correct the ,breviary hymns1 wrote in his dedication epistle3 ,i have given all my care to this collection of new hymns1 because learned priests and friends of good ,latinity who are now obliged to praise ,god in a barbarous style1 are exposed to laugh and to despise holy things4 ,santeuil 7#afcj-afig7 characterised the ,breviary hymns as the product of ignorance1 the disgrace of the ,latin language1 the disreputable relics of the early ages1 the result of lunacy4 ,violent attack leads to violent defence4 ,both are generally born of ignorance1 a partizan spirit1 and exaggeration4 ,pious ,catholic defenders write that the ,roman ,breviary has hymns far superior to the classic lyrics of ancient ,rome2 that they have an inimitable style2 that they are far superior to ,horatian poetry2 that there is nothing to compare with their style and beauty in pagan classics1 ,indeed1 zeal has led some holy men to censure ,pope ,leo ,x41 ,clement ,,vii41 and4 ,urban ,,viii4 for their attempts to correct these compositions1 which they hold to have been perfect4 ,truth seems to hold the place of the golden mean between the bitter critics and the over zealous defenders of our ,breviary hymns4 ,the following propositions1 drawn from ,father ,barnard's ,cours ,de ,liturgie ,romaine1 may be taken as a fair and accurate statement of the views of scholars1 views which may be safely held by all students of this portion of liturgy4 ,first ,proposition3--,many of the hymns of the ,roman ,breviary have not the elegance of the ,odes of ,horace1 of the hymns of ,santeuil and of ,coffin4 ,proof3-7#a7 ,the holy ,fathers had outlined in a rough sketch rather than perfected their hymns 7,pope ,urban ,,viii41 ,bull ,quamvis1 #agth ,june1 #afdd74 7#b7 ,speaking of the new ,hymnal of ,ferreri1 ,pope ,clement ,,viii4 says that the new work could only add to the splendour of worship and help to the common interest1 implying that the new hymns helped religion by their accuracy and grace of correct poetic forms4 7#c7 ,pimont1 the author of a classic work on the ,breviary ,hymns1 in a number of comments1 notes the crudities of the ,breviary hymns1 even in their revised forms4 ,thus1 in the hymn for ,prime1 he notes apparent ruggedness4 ,he passes similar comments on the hymns assigned to the little hours4 7#d7 ,bacquez states that all the hymns do not join beauty of expression to the merit of the thought expressed1 and that a certain number lack style and good prosody4 ,these opinions should not be extended to all1 nor even to very many of the ,breviary hymns4 ,all serious critics agree about the beauty of such hymns as the ,aeterne rerum ,conditor1 the ,somno refectis artubus1 ,splendor ,aeternae gloriae1 ,verbum supernum prodiens1 and a good number of others4 ,the greater part of the ,breviary ,hymns are composed according to the rules of prosody1 and their form is lyric1 the popular form of ,latin song1 which preceded in ,italy the prosodical system borrowed from the ,greeks1 and used by the classic pagan poets4 ,the critics of the ,renaissance period are very loud and very wrathful over the form of these hymns4 ,some of them accuse ,st4 ,ambrose1 ,prudentius and ,gregory the ,great of gross ignorance of the rules of ,latin verse and1 what to the critics was worse1 ignorance of the ways of pagan classical models4 ,but1 was the rhymed1 tonic accented lyric1 which was to be sung by all sorts and conditions of men1 in public1 such an outrageous literary sin8 ,was it ignorance or prudence that guided the early hymn writers in their adoption of popular poetic form8 ,it is not certain by any means that the early hymn writers wished to copy or adopt the classic forms of the ,augustinian age4 ,nor is it clear that such men of genius as ,st4 ,ambrose1 ,prudentius1 ,st4 ,gregory the ,great1 were ignorant of the rules and models of the best ,latin poets4 ,it seems that they did not wish to follow them4 ,they wilfully and designedly adopted the popular lyric forms1 so that they might give to their flocks in popular and easily remembered forms1 prayers and formulas of faith4 ,second ,proposition3-,the ,breviary hymns have the principal elements of poetic beauty4 ,briefly1 these elements are sublimity of thought1 beauty of sentiment1 aptness of expression1 unction of form4 ,in these matters the ,breviary hymns are not inferior to the classic poetry of paganism1 nor to the much-belauded beauties of the ,gallican ,breviary hymns 7vide ,bacquez1 ,le ,saint ,office1 notes vi4 and viii4 in finem74 ,the composition of the hymns is in perfect harmony with the end for which they are intended1 that is1 liturgical prayer1 chanted prayer4 ,their phrases do not display the vain and superfluous literary glitter of the much-lauded ,gallican hymns1 but their accents go out from the sanctuary and live in the hearts of the people4 ,their language is1 like the thought and expression of the psalms1 the word of a soul praying to ,god and adoring ,him in fervour1 in simplicity1 and in faith4 ,of the piety and expression of the ,french hymns1 ,foinard1 an ardent apostle of the ,french liturgical novelties1 wrote3 ,il ne parait pas que ce soit l'onction qui domine dans les nouveaux ,breviaries2 on y a la verite1 travaille beaucoup pour l'esprit2 mais il semole qu' on n'y a pas travaille autant pour le coeur4 ,letourneux1 the fierce ,jansenist1 wrote to the ,breviary-poet1 ,santeuil1 his co-worker3 ,vous faites fumer l'encens2 mais c'est un feu estranger qui brule dans l'ensenoir4 ,la vanite fait en vous ce que la charite devrait faire4 ,and the ,catholic ,de ,maistre1 so famed for his fair-minded criticisms1 wrote of the new hymn-makers' works3 ,they make a certain noise in the ear1 but they never breathe prayer1 because their writers were all alone 7i4e41 unaided by the grace and guidance of the ,holy ,spirit7 when they composed them4 ,of the ,roman ,breviary hymns he wrote3 ,they always pray and excite the soul to prayer4 ,train your hearts to attention1 and hear all their prayers4 ,you will in them see the true religion1 as clearly as you see the sunbeams4 ,fourth ,proposition3--,the characteristic of the ,roman ,breviary hymns is to express with lively sentiments and with unction the noble ideas and beautiful sentiments of the supernatural order1 in a simple manner1 without prosodical pretension1 yet having ever a true rhythm which sometimes vies with better compositions4 ,the characteristic mentioned in this proposition1 which comes as a corollary from the three preceding propositions1 is one which is clearly noted in our ,breviary hymns4 ,for by their very position in the ,breviary1 side by side with the ,psalms1 ,scripture extracts and words of the ,fathers1 the ,church shows her esteem and her use of these lyrics of prayer and praise4 ,again1 the ,church's mind is shown by her retention of her hymns in her liturgy1 notwithstanding the many efforts made to substitute a new hymnal4 ,up to the sixteenth century these ,breviary hymns were universally esteemed4 ,they were admired by ,st4 ,augustine4 ,they are quoted and praised by ,st4 ,thomas in his ,summa4 ,deays the ,carthusian #adjb-adga wrote a beautiful commentary on them4 ,amongst all priests1 secular and regular1 the hymns were venerated and loved4 ,although there were many men of genius in every age and in every part of the ,christian ,church1 the hymns escaped until the renaissance under ,leo ,x4 7#adge-aeba74 ,the lovers of everything classic and pagan were pained and exasperated at the venerable simplicity1 the lack of prosody1 the vagueness and crudity of the wording of the liturgical hymns4 ,in #aeca1 ,wimpheling1 a priest of the diocese of ,spire1 produced a work1 ,himni de tempore et de sanctis 444 secundum legem carminis diligenter emendati4 ,leo ,x41 yielding to his own taste and the wishes of the learned innovators who were ardent students of pagan antiquity1 commissioned ,ferreri to compose a new hymnal for liturgical use4 ,his book was allowed for liturgical use1 but was not prescribed4 ,it omitted all the old hymns sanctioned by the ,church for centuries1 and sung with fervour by thousands down the ages4 ,there are found in the work of ,ferreri1 wrote ,dom ,gueranger1 all the images and all the allusions to pagan beliefs and usages which we find in ,horace4 ,sometimes1 it is only fair to say1 his hymns are beautiful and simple 444 but they follow generally and too servilely the pagan models 444 but they are the work of strong and clear inspiration1 which under the mask of classic diction shows itself in every part4 7,inst4 ,liturg4 t4 ,i41 p4 #cgj47 ,during the reign of ,pope ,paul ,,iii4 new hymnals were issued1 but the ,breviary hymns were not removed4 ,st4 ,pius ,v4 in his reform of the ,breviary did not touch the ,breviary hymns4 ,clement ,,viii4 in his reform added new hymns but did not remove nor retouch the old ones4 ,this work remained for ,pope ,urban ,,viii4 7#afbc-afdd74 ,urban ,,viii41 ,maffeo ,barberini1 was a poet of no mean rank4 ,before his election to the papacy1 he was a recognised lover of classical literature and an adept in following classic themes and classic forms4 ,our ,breviaries contain some few of his compositions and they show correctness of form1 poetic merit1 and piety4 ,they are the hymns1 ,martinae celebri1 ,tu natale solum 7,january #bj72 ,nullis te genitor1 ,regali solio fortis 7,april #ac74 ,his great desire was the correction of the ,breviary hymns4 ,this work of correction was not beyond the personal power of the ,pope himself1 if we judge him by his hymns4 ,his views are expressed in the ,bull ,divinam ,psalmodiam1 issued to promulgate the corrected hymns4 ,it found a place in all copies of the ,roman ,breviary in the last century4 ,to carry out the corrections outlined by the ,pope1 four ,jesuits were appointed1 and whether the result of the corrections is the ,pope's or the ,jesuits' is a highly and hotly disputed point4 ,first of all1 the task set to the ,jesuits was a very difficult one1 and one demanding much prudence as well as learning4 ,it may seem to us that to begin the correction1 mutilation and reconstruction of the works and words of men so great in church history and liturgy as ,prudentius1 ,sedulius1 ,st4 ,ambrose1 ,st4 ,paulinus1 was a work of rashness1 a sort of sacrilege1 attempting to remodel the glowing piety of their poems to the pattern of ,horace's verse4 ,but the ,jesuits had got their commands and they were bound to obey4 ,they were chosen on account of their classical scholarship1 which was kept sharp by their daily teaching in college1 and they were specially bound by a vow of loyal obedience to ,papal orders4 ,it is only fair to give them the credit that out of respect for the wishes of ,urban ,,viii1 they treated these ancient compositions with extreme reserve and1 while they made some impressions clearer1 they maintained the primitive unction in a large number of passages 7,baudot1 op4 cit41 p4 #ahe74 ,they corrected more than nine hundred false quantities found scattered through the ,breviary1 #eh in the psalter per hebdomadam1 #cei in the proper de ,tempore1 #bhc in the proper of ,saints1 and #beb in the common of ,saints4 ,they changed the opening words of more than thirty hymns4 ,some hymns were untouched--e4g41 the three hymns of the ,blessed ,sacrament1 the ,ave ,maris ,stella1 which is rhythmic prose1 not verse1 and the hymn of the ,angels1 which was sufficiently perfect4 ,the metre of three hymns1 ,tibi ,christe splendor ,patris1 and the ,urbs ,jerusalem and ,angularis fundamentum were changed4 ,the ,jesuits have been censured very bitterly for their work of correction4 ,perhaps they merited some censure1 but surely they did not merit the censures heaped on them by hostile critics like ,thiers1 ,henri ,valois1 and the ,franciscan1 ,cavalli4 ,they answered their critics splendidly and triumphantly by the works of ,father ,arevalo1 ,s4,j4 ,but the wordy war lasts to the present day4 ,students who wish to see the unrevised and the revised hymnal of ,urban ,,viii4 may consult ,daniel's ,thesaurus hymnologicus for examples4 ,other examples are given in ,monsignor ,battifol's work1 and others in ,dom ,baudot's4 ,if the reader read in the ,breviary1 the hymn ,te lucis ante terminum1 he may note a difference in that1 the revised form1 and this1 the unrevised3-- ,te lucis ante terminum1 ,rerum ,creator poscimus1 ,ut solita clementia ,sis praesul ad custodiam4 ,praesta pater omnipotens ,per ,jesum ,christum ,dominum ,qui tecum in perpetuum regnat ,cum ,sancto ,spiritu ,again1 see ,lauds for ,passion ,sunday1 ,lustra sex1 second verse1 unrevised reads3-- ,hic acetum fel arundo ,sputa clavi lancea ,mite corpus perforator ,sanguis unda profluit ,terra1 pontus1 astra1 mundus ,quo lavantur flumine4 ,iste ,confessor1 unrevised reads3-- ,iste confessor domini sacratus ,festa plebs cujus celebrat per orbem ,hodie laetus meruit secreta ,scandere coeli4 ,qui ,pius1 prudens humilis judicus1 ,sobrius1 castus fuit et quietus ,vita dum praesens vegetavit ejus ,corporis artus4 ,the imitation of ,breviary hymns has for centuries formed a notable part of sacred ,latin poetry4 ,a great amount of ,latin poetry dealing with sacred themes finds no place in ,missal or ,breviary4 ,every nation has ancient ,latin hymns1 generally modelled on the then existing liturgical models2 and these hymns are found in national hymnals and in works dealing with ,christian antiquities1 but they find no place in modern liturgy4 ,thus the ,latin poetry of the ancient ,irish ,church is formed for private and not choral use4 ,the oldest purely rhythmical ,latin hymn is that of ,st4 ,sechnall 7#addh71 ,audite omnes amantes ,deum1 sancta merita4 ,but neither it1 nor any other of the old ,latin hymns by ,irish writers1 finds place in the ,breviary4 ,collections of ,latin hymns by ,irish writers of early ,christian ,ireland are to be found in ,todd's ,book of ,hymns of the ,ancient ,irish ,church 7,dublin1 #ahhe-ahia72 the ,irish ,liber ,hymnorum 7,london1 #ahih71 the ,antiphonary of ,bangor 7,warren's ,edition1 ,london1 #ahic74 ,one of the most difficult works for a scholar to attempt and to carry out to his satisfaction is the translation of prose or poetry into another language4 ,the work of translating the ,latin of the ,roman ,breviary into ,english was attempted and completed years ago4 ,the work was great and creditable1 but not renowned as a feat of translation4 ,the hymns of the ,breviary have been translated by several authors in every country of ,christendom1 and with different degrees of success4 ,the study of the ,breviary hymns is a highly interesting one1 and when it is supported by the different efforts of different translators1 it yields new delights1 and new beauties are discovered in verses which are sometimes said too rapidly for earnest thought and attention4 ,in the list of books given in the bibliography below1 there are given the names of books of translated hymns4 ,any one of them is of great interest4 ,,note ,b4 ,,particular ,,examen ,,on ,,the ,,recitation ,,of ,,the ,,divine ,,office4 ,i4 ,how preparation for saying the ,hours is to be made3-- 7a7 ,have we before commencing to recite the ,breviary made a fervent act of faith in the presence of ,god and in the sovereign majesty of ,him to ,whom we are going to speak8 ,have we endeavoured to purify our hearts by an act of contrition1 in order that we may escape the terrible reproach which ,god addresses to the sinner--to the sinner ,god hath said1 ',why dost thou declare my justices and take away covenant in thy mouth8' 7,psalm #di1 v4#af78 ,have we taken particular care to clear off from our souls everything which can distract us1 and above all others these things to which we are attracted and to which our minds may return during our prayer8 ,ante debes facere quod ait propheta3 scopebam spiritum meum donec incalescat spiritus tuus ex devota meditatione et affectum et desiderium concipiat 7,d4 ,gerhard ,zutp4 de spir4 ,ascen474 ,studeat oratione devota et recollectione animi interna divinum praevenire officium 7,st4 ,bona4 spec1 di41 p4#b1 c4#g74 ,have we recollected ourselves and remained silent for a time1 particularly when passing from study or from a secular business1 in order to banish vain or worldly thoughts1 and to make ourselves ready to receive the ,holy ,ghost8 ,have we united ourselves to ,jesus ,christ1 ,who is the perfect praise of ,god1 the ,father8 ,have we united ourselves in spirit to the ,church1 in whose name we are going to praise ,god8 ,in unione orationum ac meritorum ,christi ,jesu gratiam ad officium debite persolvendum petat 7,st4 ,bona4 ibid47 ,have we begged the ,holy ,ghost by the intercession of the ,blessed ,virgin and the saints1 whose offices we read1 that we may be allowed to join our praises to those which they give ,god8 ,have we always formed intentions general and particular1 not forgetting to form intentions embracing the intentions of ,christ and ,his ,church8 ,have we adopted some pious thought prior to our reading1 so that distractions may be excluded and fervour fostered during our recitation8 ,have we chosen suitable time and place to pray8 ,have we taken pains to mark the places in the ,breviary and looked over the rubrics8 ,has not negligence in these matters caused innumerable distractions8 ,,ii4 ,dispositions which we should have in saying the ,office3-- ,let us find out with what dispositions we recite the ,divine ,office1 and if we say it in the manner in which the ,church wishes it to be said1 digne1 attente1 ac devote4 7,orat4 rec4 ante offic474 #a4 ,have we considered well that ,god is present and that we speak to ,him8 ,do we look on ourselves as instruments which need to be animated with ,god's holy spirit in order to bless ,his holy name8 ,have we said the ,office with all the respect and all the veneration which ,his almighty majesty calls for8 ,cum timore et humilitate1 tanquam ,deo visibiliter presente1 psallant 7,s4 ,bona1 spec1 discip41 p4 #a1 c4 #ae74 #b4 ,in order to say it attentively have we taken great pains to put away all kinds of distractions8 ,munda cor meum ab omnibus vanis perversis et alienis cogitationibus 7ibid474 ,have we rejected even good thoughts which were unsuitable for the time of recitation1 and above all have we banished idle or indifferent ones8 ,have we tried1 following the example of the saints1 to excite in ourselves the different sentiments expressed by the ,psalms1 or to dwell on some perfection of ,god1 or on some mystery of our ,lord1 or on some virtue of the saint whose office we read8 ,have we piously dwelt on these1 or on some other subject proper to the ,church's season or according to our needs8 ,si orat psalmus1 orate2 si gemit1 gemite2 si gratulatur1 gaudete2 si timet1 timete 7,st4 ,aug4 in ,ps4 #cj74 ,in order to say the ,office devoutly1 have we said it with love1 having our hearts and souls fully alive to the advantages and the excellence and the beauties of the ,divine ,office8 ,have we said it with fervour1 abandoning ourselves to a good emotion1 to holy affections1 and to joyous transports1 which the ,holy ,ghost usually works in fervent souls8 ,have we done this work with joy1 taking a peculiar pleasure in this holy labour1 recognising the great honour it is to be a partaker in the songs of praise offered to ,god by the heavenly company1 whose hosts are filled with ,his glory8 ,,iii4 ,how we must keep watch over ourselves in reading the ,office3-- ,let us examine ourselves to find out if in reading the ,breviary we keep the rules of good recitation1 as laid down by the saints--,distincte1 integre1 continue1 reverenter1 ordinate 7,st4 ,bonav41 spec4 discip4 p4 #a1 c4 #af74 #a4 ,distincte1 ,do we recite distinctly1 observing the ordinary pause at the middle and at the end of each verse1 not hurrying the one on the other8 ,do we articulate every word1 not adopting a careless or too speedy pronunciation8 ,non in gutture vel inter dentes1 seu deglutiendo et syncopando dictiones vel verba 7,con4 ,basil1 sess4 #bb74 #b4 ,integre4 ,do we say the ,office in its entirety1 being scrupulously careful not to omit the smallest part1 and taking great care that a part that we should wish or try to say by heart shall not slip out of our recitation altogether or be mutilated8 ,integre1 ut de dicendis nihil omittant 7,st4 ,bona41 spec1 discip41 p4 #a74 #c4 ,continue4 ,do we say our ,hours without interruption8 ,do we love this holy exercise8 ,or do we easily interrupt our prayer on any trifling pretext1 and on the first opportunity8 ,interruptiones in eo non fiant1 nisi urgente necessitate 7ibid474 #d4 ,ordinate4 ,do we say our ,office with order1 that is1 order both in substance 7not substituting one ,office for another7 and in manner1 according to the rubrics arranging the several hours8 ,ordinate in substantia1 tempore et modo 7,st4 ,bona4 spec41 ibid474 #e4 ,have we said our ,hours piously1 with all the modesty and all the reverence which so holy an action demands8 ,with becoming attitude1 not lying prone1 not crossing our legs2 without saluting or speaking to those passing by8 ,in officio curando magnopere reverentia et honestas1 cum ubique sit eadem cui tune loquimur et adstamus ,deitas et majestas 7ibid474 7,from ,examens ,particulers sur l',office ,divin1 par ,m4 ,tronson74 ,,note ,c4 ,,bibliography4 ,priests are provided in their text-books of ,college days with reliable guides dealing directly and indirectly with liturgy4 ,hence1 some of the books quoted here may already be favourites with many readers2 but1 perhaps1 some books in the list may be brought to the notice of students of liturgy for the first time1 and may be useful in introducing priests and church students to easy1 pleasant paths in liturgical studies4 ,the prices quoted may be useful to book-buyers1 #a4 ,dom ,gueranger1 ,the ,liturgical ,year 7#ahie1 ,duffy1 ,dublin1 #af vols4 #c #is47--,this work is a favourite with all lovers of liturgy1 ,it studies and comments on the ,church's liturgy day by day1 week by week4 ,it gives readers of the ,missal and the ,breviary a new interest and an additional fervour in their daily prayers4 ,it is a standard work and holds its own wonderfully against all competitors4 #b4 ,cours ,de ,liturgie ,romaine ,le ,breviare1 ,l'abbe ,bernard1 ,sulpician 7,paris4 #ahhg1 #b vols1 #g francs74 ,this is a text-book written with great care1 showing fine scholarship and deep piety4 ,it is the work of a skilled teacher4 #c4 ,le ,breviare ,romain1 ,commente par ,l'abbe ,maugere4 ,paris4 #ahhg1 #f francs4--,a very concise and useful work1 which ,i have used often in compiling my book4 #d4 ,the articles in the ,catholic ,encyclopedia1 on the ,breviary and liturgy generally4 #e4 ,duchesne1 ,christian ,worship 7,london4 #aijd4 #ajs474 ,very readable and serviceable to students of early ,church history4 #f4 ,battifol1 ,history of the ,roman ,breviary4 7,london1 #aiab4 #aes47 #g4 ,biron-,baumer1 ,histoire du ,breviaire4 7,paris4 #b vols4 #aa francs47 #h4 ,baudot1 ,the ,roman ,breviary 7,london4 ,cath4 ,truth ,society4 ,price #ds4#f;d47 ,monsignor ,battifol's book is well and favourably known4 ,it is in ,english1 and has had a large circulation4 ,it received searching and severe criticism from ,dom ,baumer1 the author of ,geschichte des ,breviers4 ,baumer's work 7translated into ,french by ,biron7 is a work showing wonderful industry1 learning and critical acumen4 ,the great ,german ,benedictine was aided in several parts of his work by ,mr4 ,e4 ,bishop1 the ,english liturgiologist1 who intended to translate the work into ,english4 ,dom ,baudot's book gives in concise form the results of the labours of ,battifol and ,baumer4 ,the book is readable1 accurate1 and is excellent value for the price4 #i4 ,the ,calendar4 ,the introductory matter given in the ,breviary suffices for the wants of the ordinary student of liturgy4 ,but those who wish for an exhaustive study of times and seasons may safely read ,kalendarium ,manuale1 ,pars ,i4 ,festa immobilia1 ,editio secunda2 price #i lire2 and ,pars4 ,,ii4 ,festa ,mobilia1 price #ac lire1 by ,rev4 ,n4 ,nilles1 ,s4,j4 ,calendar study is highly interesting1 and the articles in the ,catholic ,encyclopedia and ,father ,thurston's articles in the ,month on ,calendar affairs are always instructive4 ,the ,new ,psalter 7,myers and ,burton4 ,london4 #aiae4 #cs4#f;d47 is a very useful and practical help to the understanding and application of the new rubrics4 ,i have quoted several times from its pages1 ,heortology1 a ,history of ,christian ,festivals from their ,origin to the ,present ,day1 by ,dr4 ,kellner1 ,professor of ,catholic ,theology in ,bonn1 is a translation of a text-book written for ,german students preparing to pass ,government examinations4 ,it is a fine book1 and if a student of liturgy knew its contents well he would have no poor knowledge of this and1 incidentally1 of other questions of liturgy4 ,gueranger1 ,duchesne and ,kellner constitute the beginnings of a student's liturgical library 7,london1 ,keegan1 ,paul4 #aijh4 ,price #ajs4 #f;d474 ,an excellent little volume by ,father ,mc,kee1 dealing with the same subject1 is published by ,catholic ,truth ,society1 ,london1 #bs1 #f;d4 ,it is introductory and elementary4 #aj4 ,thousands of works on the ,psalms have been published4 ,but any priest or student who studies ,steenkiste's work on the ,psalms learns nearly all that is needed to recite his psalms digne1 attente ac devote4 ,his work is a mine of useful1 pious1 and1 in the main1 accurate comment on the inspired text4 ,breviary students studying this commentary need little else to help them to admire1 to understand and to use their psalmody in a prayerful manner4 ,steenkiste1 ,liber ,psalmorum 7#c vols1 ,bruges4 #ahhf4 ,price #aes474 ,the ,new ,psalter of the ,roman ,breviary1 by ,fillon1 ,s4,s4 7,london1 ,herder4 #aiae4 ,price #fs474 ,father ,fillon was consultor to the ,biblical ,commission4 ,his notes are short and useful to those who1 having studied the psalms1 can recall their meaning by a few brief hints4 ,its comments are too brief1 but it gives the ,latin text1 ,english translation1 notes on psalms and newly added canticles1 and is arranged in the order in which they stand in the ,pian psaltery4 ,sing ,ye to the ,lord1 by ,rev4 ,r4 ,eaton 7,london1 ,catholic ,truth ,society4 #b vols4 #ds4 each74 ,in these books the leading idea or ideas of the ,psalms are taken up1 and beautiful explanations and spiritual readings given4 ,the books are delightful reading1 and give ,breviary readers1 old and young1 fresh thoughts on psalms which through familiarity and constant repetition may have lost some of their pious meaning and prayerfulness4 ,books of ,scripture commentary by non-,catholic writers should be read with caution1 and often ecclesiastical permission for their perusal must be sought4 ,neale and ,littledale's ,commentary on the ,psalms 7#f vols4 ,london4 #ahfg7 is a compilation by two ,anglican scholars1 from the commentators of the ,middle ,ages4 ,the wonderful piety of these men of old1 saints and scholars1 their beautiful comments1 their glowing fervour1 and above all their knowledge and love of the ,bible text1 surprise us all4 ,sometimes1 of course1 these mediaevalists run into far-fetched1 outlandish comments1 but the compilers give always the comments of the ,masters1 ,st4 ,thomas1 ,st4 ,bede1 etc4 ,very many metrical arrangements of the ,psalms by non-,catholic authors exist in ,english4 ,most of these metrical efforts are very poor1 unreliable in giving the sense1 and awkward and ungainly in poetic forms4 ,an interesting book is ,prothero's ,psalms in ,human ,life4 ,the author was a ,protestant1 hence his numbering of the ,psalms may at first sight be confusing1 ,sermons fresh and beautiful1 full of unction1 and full of texts1 sublime and practical1 are to be found in the ,psalms4 ,a work1 little known in our islands1 is ,monsignor ,doublet's fine work1 ,psaumes etudies en vue de la ,predication 7#c vols4 #hth ,edition4 #abs474 ,a charming booklet1 dealing chiefly with the ,psalms as prayers1 is ,rolland ,gosselin's ,prieres et ,meditations bibliques 7,paris4 #aiag4 ,bauchesne4 #cs474 #aj4 ,hymns4 ,immense labour has been devoted to the study of ,latin sacred poetry4 ,the ,analecta ,hymnica in #fj huge volumes testifies to the learning and zeal of its ,jesuit authors4 ,ordinary mortals content themselves with lesser works1 such as ,pimont's ,hymnes du ,breviare ,romain 7,paris ,poussielgne4 #b vols1 #ab-a_/b francs71 or with ,la ,poesie du ,breviaire1 ,les ,hymns1 by l'abbe ,c4 ,albin4 ,price #f francs4 ,the opinions and judgments in neither book are infallible2 and some of ,pimont's findings have been roughly criticised and sometimes rejected4 ,but both books give good1 sound knowledge of ,breviary hymns and thus help to make their recitation a pious and a rational exercise1 not a mechanical1 soulless labour4 ,translation of poetry has ever been a study and a pastime4 ,every cleric is familiar with the prose translations which aided his boyhood's labours in rendering the poetry of ,horace and ,euripides into modern speech4 ,but prose efforts are one thing1 and poetical efforts are another1 and just as many have laboured to present ,virgil and ,homer in modern language1 in metre1 in rhyme1 in rhythm2 so1 many poets and verse-makers1 in different ages and in different climes1 have laboured to turn into modern poetic form and into their own national tongue the poems of the ,breviary4 ,the ,breviary hymns have met with several good1 kind1 translating poets2 but very often they have been rudely handled by well-meaning verse builders4 ,passing over in charitable silence the indifferent efforts of those people1 it may interest some students of the ,breviary to read the efforts of well-known authors to translate the liturgy1 its anthems1 responses1 collects1 hymns1 into good ,english4 7#a7 ,the ,day ,hours of the ,church4--,a translation of the ,horae ,diurnae1 with the psalms1 etc41 arranged according to the reform of ,pope ,pius ,x4 ,this is a good book1 giving in parallel columns on the same page1 ,latin and ,english translations4 ,it includes the very best hymn translations by ,catholic authors1 ,john ,dryden1 ,cardinal ,newman1 ,father ,caswall1 etc4 7,burns ,gates4 #hs474 ,this book is intended for the use of the laity1 and1 owing to the strict regulations issued for the printing of the new ,roman ,breviary1 this book may not lawfully be used to replace the ,breviarium ,romanum4 ,but1 as it is a complete translation of the little ,hours of the ,church1 it is a very useful aid to the attentive and devout recitation of the ,hours4 ,a look at its pages before each hour's recitation1 or a glance to see the meaning of some verse of psalm or hymn will repay anyone4 ,it is a wonderfully careful production1 has a beautiful format1 and is good value at the price marked4 7#b7 ,annus ,sanctus1 by ,orby ,shipley 7,burns ,oates4 #ahhd74 ,this book contains the work of many ,catholic translators1 and their translations of ,breviary hymns vary in merit4 ,it contains a good introduction1 the translations attributed to ,dryden1 and it gives some things which are always interesting1 the efforts of several minds1 poets and verse-makers1 to render the same ,latin hymn into ,english verse4 ,it includes verses from several ,irishmen4 7#c7 ,hymns from the ,roman ,breviary1 translated 7,catholic ,truth ,society1 ,london4 ,price #as4 #f;d74 ,a good selection from ,catholic and non-,catholic translators4 ,the translations of ,dr4 ,neale1 ,anglican--held to be superior in fidelity and in poetic form to that of any ,english translator--are given in this booklet4 ,neale's ,collected ,hymns 7,hodder ,stoughton1 #fs47 are useful for translators and composers of vernacular hymns4 ,but his work is1 ,i think1 over-rated4 7#d7 ,other translations of ,breviary hymns are found in the collections of hymns used in ,anglican churches3 ,hymns1 ,ancient and ,modern2 ,the ,english ,hymnal2 ,the ,hymner from the ,sarum ,breviary 7,plain-song and ,mediaeval ,society1 ,london72 ,songs of ,sion1 by ,woodward1 etc4 ,for advanced study of liturgy1 ,dom ,cabrol's ,dictionaire ,d',archeologie ,chrietienne ,et ,liturgie 7,paris3 ,letouzey et ,ane7 is indispensable4 ,its study delights and consoles those who possess it4