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PREFACE
PREFACE
In the studies preliminary to ordination, the greatest time and attention must be given to the study of Dogmatic and Moral Theology. Certain subjects, such as liturgy, are always in danger of being shortened or of occupying a very small space in a college course. After ordination, priests find that these subjects are things of daily and hourly interest and importance. Who is it that does not know that the study of the Mass and the Missal, of the Breviary, its history and its contents are studies
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PART I.
PART I.
I. Idea of the Breviary II. Short History of Divine praise in general, of the Breviary in particular III. The excellence of the Roman Breviary in itself and in comparison with others Respect due to the sacred volume IV. 1. The contents of the Breviary 2. The ecclesiastical year and its parts; the calendar 3. General Rubrics of the Breviary Title I. The double office " II. The office of a semi-double " III. The office of a s
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PART II.
PART II.
Who are bound to say the office? Must every holder of a benefice read the office? What sin is committed by the omission of a notable part? What sins are committed by the omission of the whole office? What must a person do who has a doubt about omissions? Does a person, who recites by mistake, an office other than that prescribed fulfil his obligation? What causes justify an inversion of the hours? Is it a sin to say Matins of following day before finishing Compline of the current day? What i
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ART. I. RULES FOB PIOUS RECITATION OF HOURS.
ART. I. RULES FOB PIOUS RECITATION OF HOURS.
1. The words read. 2. To whom we speak. 3. We pray in the name of the church. 4. Our associates on earth. 5. The purpose of our prayer. 6. It gives glory to God and draws down his blessings. 7. It brings help to those who recite it fervently....
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ART. II. THE MEANS TO ADOPT OF PIOUS RECITATION.
ART. II. THE MEANS TO ADOPT OF PIOUS RECITATION.
A. Before Recitation . 1. Purify conscience. 2. Mortification of passions. 3. Guarding the senses. 4. Knowledge of the work that is to be done. 1. Reading the Ordo Recitandi officium. 2. To recollect ourselves. 3. To invoke God's aid. 4. To unite ourselves with Christ. 5. (a) Christ our model in prayer. (b) Our prayers to be offered through him. (c) Church wishes this and practices it ever. (d) Lives of saints show how they united with Christ in prayer. (e) Remembrance of the sublime
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ART. III. AIDS DURING THE RECITATION OF THE HOURS.
ART. III. AIDS DURING THE RECITATION OF THE HOURS.
(a) Suitable place. (b) Respectful and devout attitude. (c) Slow, deliberate pronunciation. (d) Distractions. (e) To apply the mind to what is read. (f) To read without critical judgments. (g) To think of Christ's Passion. (h) To think of the presence of God and of our Angel Guardian....
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ART. IV. AFTER SAYING THE OFFICE.
ART. IV. AFTER SAYING THE OFFICE.
1. Thanks to God. 2. Ask his pardon for faults. 3. Say the Sacro-sanctae . 4. The Sacro-sanctae....
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PART III
PART III
Parts Pater Noster and Ave (Title XXXII) Credo (Title XXXIII) Domine labia mea—Deus in Invitatory (Title XIX) Hymns (Title XX) Antiphons (Title XXI) Psalms (Title XXII) Canticles Replies of Biblical Commission on Psalms Versicles and responds (Title XXIV) Absolutions and blessings (Title XXV) Lessons (Title XXIV) Responses (Title XXIV) Rubrics and Symbolism Te Deum (Title XXXI) Texts and Intentions...
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CHAPTER II.—LAUDS AND PRIME TITLES (XIV AND XV).
CHAPTER II.—LAUDS AND PRIME TITLES (XIV AND XV).
Lauds. Etymology, Definition, Symbolism, Origin, Antiquity. Reasons for Hour, Structure, Rubrics Antiphons, Capitulum (Title XXX) Benedictus Oratio, Collect (Title XXX) Rubrics and explanation of Rubrics Texts and Intentions Prime. Etymology, Origin, Contents, Structure Athanasian Creed (Title XXXIII) Reasons for the Morning Hour and Rubrics Preces (Title XXXIV), Confiteor Structure and Short Lesson Texts and Intentions...
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CHAPTER III.—TERCE, SEXT, NONE (TITLE XVI).
CHAPTER III.—TERCE, SEXT, NONE (TITLE XVI).
Terce. Etymology, Structure, Antiquity. Reasons for Hour Texts and intentions Sext. Etymology, structure, antiquity Reasons for Hour Texts and intentions None. Etymology, structure, antiquity Reasons for Hour Texts and intentions...
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CHAPTER IV.—VESPERS AND COMPLINE PAGE (TITLE XVII-XVIII).
CHAPTER IV.—VESPERS AND COMPLINE PAGE (TITLE XVII-XVIII).
Vespers. Etymology, structure, antiquity. Reasons for Hour Texts and intentions Compline. Etymology, structure, antiquity Reasons for Hour Suffrages of the Saints (Title VII) Anthems of Blessed Virgin Texts and intentions The Little Office of the Blessed Virgin (Title XXVII)...
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PART IV.
PART IV.
Advent Christmas St. Stephen; St. John; Circumcision; Epiphany; Septuagesima; Lent; Easter and Paschal Times; Ascension; Whit Sunday; Trinity Sunday December; January; February; March; May; June; July; August; October; November NOTE A. Breviary Hymns. NOTE B. Particular Examen. NOTE C. Bibliography....
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CHAPTER I.
CHAPTER I.
Etymology .—The word, Breviary, comes from an old Latin word, Breviarium , an abridgment, a compendium. The name was given to the Divine Office, because it is an abridgment or abstract made from holy scripture, the writings of the Fathers, the lives of the Saints. The word had various meanings assigned to it by early Christian writers, but the title, Breviary, as it is employed to-day—that is, a book containing the entire canonical office—appears to date from the eleventh century. Probably it wa
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SHORT HISTORY OF DIVINE PRAISE IN GENERAL AND OF THE BREVIARY IN PARTICULAR.
SHORT HISTORY OF DIVINE PRAISE IN GENERAL AND OF THE BREVIARY IN PARTICULAR.
From all eternity the Godhead was praised with ineffable praise by the Trinity—the three divine Persons. The angels from the first moment of the creation sang God's praises. Sanctus, sanctus, sanctus, Dominus Deus, Sabaoth. Plena est omnis terra gloria ejus (Isaias vi. 3). Cardinal Bona writes that Adam and Eve blessed and praised God, their Creator. For God created the first human beings, and "created in them the knowledge of the Spirit of God that they might praise the name which He has sancti
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EXCELLENCE OF THE ROMAN BREVIARY—THE ESTEEM WHICH WE SHOULD HAVE FOR THE BOOK ITSELF.
EXCELLENCE OF THE ROMAN BREVIARY—THE ESTEEM WHICH WE SHOULD HAVE FOR THE BOOK ITSELF.
The Roman Breviary is excellent, firstly, in itself; and, secondly, in comparison with all other breviaries. It is excellent in itself, in its antiquity, for in substance it goes back to the first ages of Christianity. It is excellent, in its author, for it has been constructed and imposed as an obligation by the supreme pontiffs, the vicars of Jesus Christ, the supreme pastors of the whole Church. It is excellent, in its perpetuity, for it has come down to us through all the ages without fundam
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THE YEAR AND ITS PARTS.
THE YEAR AND ITS PARTS.
The Council of Trent, Sess. XXIII., c. 18, orders " ut in disciplina ecclesiastica clerici commodius instituantur grammaticas, cantus, computi ecclesiastici, aliarumque bonarum artium disciplinam discant ." The minute study of the ecclesiastical calendar is not now so necessary for each priest, as it was centuries ago. The Ordo Divini Officii recitandi , issued yearly, and prepared with great accuracy, relieves priests of much labour and secures them from many doubts. And the decision of the Con
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EPACTS AND NEW MOONS.
EPACTS AND NEW MOONS.
The Epact (Greek [Greek: epaktos] from [Greek: eapgo] I add) is nothing more than the number of days by which the common solar year of 365 days exceeds the common lunar year of 354 days. So that the epact of the first year is 11, because the common solar year exceeds the common lunar year by 11 days, and these added to the 11 days of the first, produce 22 as the epact. At the end of the second year the new moon falls 22 days sooner than in the first year. The epact of the third year is three, be
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GENERAL RUBRICS OF THE BREVIARY.
GENERAL RUBRICS OF THE BREVIARY.
The next document in the Breviary, Part I., has the title "Rubricae Generates Breviarii," the general rubrics of the Breviary. They are called general , as they apply to every part of the Breviary and are to be distinguished from the rubrics dealing with the proper ( proprium ) of the Breviary, the proper of time or of the saints. The word "rubrics" was originally applied to the red marking lines used by carpenters on wood, later it referred to the titles used by jurisconsults in announcing laws
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TITLE I. THE DOUBLE OFFICE.
TITLE I. THE DOUBLE OFFICE.
"Consequently, 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 seasons. Sacred times and places are common to all religions in general. The change of times bringing with them corresponding changes in nature made a religious impression upon mankind. In turn, man sanctified certain times and dedicated them to God, and these days, thus consecrated to God, became festivals." The entire number of
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TITLE II.—THE OFFICE OF A SEMI-DOUBLE.
TITLE II.—THE OFFICE OF A SEMI-DOUBLE.
Etymology, nature and synonyms . The word semi-double ( semi-duplex ) is derived from the Latin; and some writers hold that the word indicates feasts which are of lower rank and solemnity than double feasts. Others hold that it means simply, feasts holding a place between double feasts and simple feasts. Most writers on liturgy hold that on some days a double office—one of the feast and one of the feria—was held, and that in order to shorten this double recitation there was said a composite offi
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TITLE III.—THE SIMPLE OFFICE.
TITLE III.—THE SIMPLE OFFICE.
Etymology, nature and synonyms . The word simple comes from the Latin simplex , to indicate the least solemn form of office and it is the direct opposite in meaning to the term "double." It is synonymous with the term so often found in liturgical works, the office of three lessons. This form of office is of great antiquity, going back to the fifth century. In the early ages of the Church and down to the fourteenth century the simple office consisted of the ferial office with lessons, antiphons a
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TITLE IV.—SUNDAY.
TITLE IV.—SUNDAY.
We translate the Latin Dies Dominica by our word Sunday, for in English the days of the week have retained the names given to them in Pagan times. In Irish, too, Deluain, Monday, moon's day, shows Pagan origin of names of week days. The literal translation of the Latin Dies Dominica , the Lord's Day, is not found in the name given to the first day of the week in any European tongue, save Portuguese, where the days of the week hold the old Catholic names, domingo, secunda feira, terca feira , etc
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TITLE V.—FERIAL OFFICE.
TITLE V.—FERIAL OFFICE.
Etymology and different signification of the word Feria . The word is derived probably from the Latin feriari (to rest). Among the Romans, the idea of a day of rest and a holy day was intimately united and received the name of feria . 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 ( Heortology , p. 2). Hence the early Christians called the days of the week feriae . Why did the Church adopt the word feriae ? She
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TITLE VI.—THE OFFICE OF VIGILS.
TITLE VI.—THE OFFICE OF VIGILS.
Etymology, nature and synonyms . The word vigil is from the Latin vigilare, to keep awake, to watch , because in old times the night before any great event, religious or worldly, was spent in watching. Thus, the night prior to ordination to the priesthood, the night prior to a great battle, was spent in watching before the altar. Hence, the word vigil came to mean the prayers said during the time of watching or waking, preparatory to the great event. It signified, too, the fast accompanying the
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TITLE VII.-OCTAVES.
TITLE VII.-OCTAVES.
Etymology and nature . The word "octave" is from the Latin octavus (eighth) because, in the early ages of Christianity, the Church celebrated the eighth day only after the celebration of the feast itself; not until the twelfth century was the custom of a commemoration on each of the eight days introduced. We have, probably, an example of this still in our Breviaries. The feast of St. Agnes is celebrated on 21st January and on 28th it is mentioned at Vespers and Lauds only, and the name in old Ro
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TITLE VIII.—OFFICE OF THE BLESSED VIRGIN FOR SATURDAY.
TITLE VIII.—OFFICE OF THE BLESSED VIRGIN FOR SATURDAY.
" In omnibus Sabbatis per annum entra Adventum et Quadragesimam, ac nisi Quatuor Tempora aut Vigiliae ocurrant ," etc. In all Saturdays throughout the year, except on the Saturdays of Advent, Lent, Ember Days or occurring Vigils, or unless a feast of nine lessons has to be said on the Saturday, 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 office. The rubrics of the New Psalter (Title I., sec. 6) direct, " In officio San
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TITLE IX,—COMMEMORATIONS.
TITLE IX,—COMMEMORATIONS.
The rules laid down in the general rubrics of the Breviary for commemorations were never very simple, and when we read the changes brought about in De ratione Divini officii recitandi juxta novum Psalteri ordinem , Titles II., III., IV., V., VI., with' the decrees of the Congregation (January, 1912), and subsequently ( Abhinc duos Annos ) 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 follows. Or, perha
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TITLE X.—THE TRANSLATION OF FEASTS.
TITLE X.—THE TRANSLATION OF FEASTS.
When several offices fall on the same day, only one office, the one of highest rank or most important, is said. The others are transferred or commemorated. The last section dealt with commemorations, and now we come to the difficult question of the translation of feasts. Title X. of the general rubrics must be read in connection with the Apostolic Constitution, Divino Afflatu (1911) and with the Abhinc duos Annos (1913). Translation of a feast may mean the removal of a feast from an impeded day
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TITLE XL—CONCURRENCE.
TITLE XL—CONCURRENCE.
Concurrence is the conjunction of two offices which succeed each other, so that the question arises to which of the two are the Vespers of the day to be assigned. The origin of this conjunction of feasts was by some old writers traced to the Mosaic law in which the festivals, began in the evening, and they quote "from evening until evening you shall celebrate your sabbaths" ( Leviticus , xxii. 32). The effect of concurrence may be that the whole vespers may belong to the feast of the day or may
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TITLE XII.—THE ARRANGEMENT OF THE OFFICE ACCORDING TO THE RUBRICS GIVEN ABOVE.
TITLE XII.—THE ARRANGEMENT OF THE OFFICE ACCORDING TO THE RUBRICS GIVEN ABOVE.
If any one wish from the rubrics given in the Breviary to arrange the office, he can see in the calendar and in the tables of movable feasts which office he is to say on the following day. And when he has found out the feast he determines, from the rules given, the vespers and the other hours. If the office be the office of an excepted feast, the whole office is said from the feast as it is in the Proper or Common of saints; but the psalms of Lauds and the hours are taken from the Sunday psalms,
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CHAPTER I.
CHAPTER I.
Q. Who are bound to recite the Divine Office? R. 1. Religious, that is, all those who have made Religious Profession, in the Canonical sense, and who are bound to Choir recitation (Canon 610, Juris Canonici). 2. Clerics in Holy Orders (Canon 135, Codex). 3. Beneficed Clergy. Who are Beneficed Clergy? Beneficed Clergy are those who hold a Canonically erected benefice. Canon 1409 of the Codex Juris Canonici defines an ecclesiastical benefice to be a "Juridical entity constituted
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THE ORDER TO BE OBSERVED IN RECITING THE DIVINE OFFICE.
THE ORDER TO BE OBSERVED IN RECITING THE DIVINE OFFICE.
In reciting the Divine Office two points of order are to be noted: (1) the order or arrangement of offices, (2) the order or arrangement of Hours. The order of offices indicates which office is to be said on each day as laid down in the calendar. The order of the Hours points out which of the seven hours should be recited, firstly, secondly, etc., Matins, Lauds, Prime, Terce, etc. It is of obligation to observe both orders. But is it a sin to change wilfully the order of the office? It is not, i
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ARTICLE III.—TIME OF RECITATION.
ARTICLE III.—TIME OF RECITATION.
The time fixed for the recitation of the entire office of the day is from midnight to the midnight following, 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 time; because, within these limits, the substance of the obligation binding to time is fulfilled. Of course, it is lawful in virtue of a privilege granted by the Church to recite on the previous evening Matins and Lauds for the following day.
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ARTICLE IV.-OF THE PLACE OF RECITATION AND THE ATTITUDE IN RECITING THE OFFICE.
ARTICLE IV.-OF THE PLACE OF RECITATION AND THE ATTITUDE IN RECITING THE OFFICE.
Where should the Divine Office be recited? The Divine Office should be recited in the place intended and set apart by the Church for that purpose—viz., in the choir or in the Church (Con. Trid., sess. 24). Canons and religious are bound to recite their office in choir; of course, this refers to Canons in residence at a cathedral for daily service, and to religious in the strict application of the term. The Divine Office may be recited by priests anywhere, in the church, in a dwelling-house, walk
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ARTICLE V.—PRONUNCIATION OF THE WORDS.
ARTICLE V.—PRONUNCIATION OF THE WORDS.
What kind of pronunciation is to be attended to in the recitation of the Divine Office? The pronunciation should be vocal—that is, there should be some sound, aliquis sonitus verborum , as St. Alphonsus writes (n. 162). Hence, to read the Breviary merely mentally or with the eyes only, does not satisfy the obligation.[A] Although the reader may not hear the sound produced, he must be careful to form with his lips every syllable. This must be done, not necessarily in a throaty way. The formation
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ARTICLE VI.—INTENTION AND ATTENTION.
ARTICLE VI.—INTENTION AND ATTENTION.
The valid recitation of the Divine Office requires that the priest should have in his mind an intention of praying, for the Divine Office is a true and real prayer, not a mere vocal exercise. Hence, 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 (St. Alph., n. 176). Now, what sort of intention is best and what sort of intention is necessary? An actual, explicit intention which states expressly when the Breviary
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ARTICLE VII.-CAUSES WHICH EXCUSE FROM READING THE OFFICE.
ARTICLE VII.-CAUSES WHICH EXCUSE FROM READING THE OFFICE.
Authors generally give six causes which excuse a person from saying the Hours: lawful dispensation, important work, grave illness, grave fear, blindness, want of a Breviary. They are recorded in the well-known lines:— "Quem Papa dispenset multus labor opprimit aeger Qui timet aut occulus, officioque caret." 1. The obligation of reading the Office is imposed by the Church and the Pope can dispense in it even without cause. Bishops can give temporary dispensations. 2. A grave occupation excuses fr
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ARTICLE VIII.—THE DIRECTION OF THE SCRUPULOUS.
ARTICLE VIII.—THE DIRECTION OF THE SCRUPULOUS.
Persons who are scrupulous about the recitation of the Hours should have help from their confessors, who should deal specifically with any of the scruples which arise in the daily task. Scruples generally concern the necessary intention, the necessary attention, pronunciation, and the time necessary for a good and faithful recitation of the canonical Hours. How should a confessor deal with scruples about intention? A confessor should tell a cleric, scrupulous in this point, that his fear is grou
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CHAPTER IV.
CHAPTER IV.
There are many reasons why we should recite the Divine Office devoutly, for (1) the words which we read are holy; (2) He to Whom we speak is God; (3) we speak in the name of Holy Church; (4) we are the associates of thousands on earth and in heaven who sing God's praises; (5) the purpose of our prayer is sublime; (6) it gives glory to God and draws down His grace and mercy on His Church; (7) and, finally, the recitation of the Office brings help and strength to those who repeat it fervently. And
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ARTICLE II.—THE MEANS TO ADOPT FOR THE PIOUS RECITATION OF THE BREVIARY.
ARTICLE II.—THE MEANS TO ADOPT FOR THE PIOUS RECITATION OF THE BREVIARY.
Preparation is necessary before beginning every prayer, for the Holy Ghost says, "Before prayer prepare thy soul, and be not as a man that tempteth God" (Ecclesias. 18. 23). This preparation necessary before other prayers is above all necessary before the recitation of the Divine Office, which is the greatest of all prayers. Two kinds of preparation are necessary, the remote and the proximate. The remote preparation demands the removal of all obstacles which impede prayer, and the greatest of al
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B.—THE IMMEDIATE PREPARATION FOR THE RECITATION OF THE HOURS.
B.—THE IMMEDIATE PREPARATION FOR THE RECITATION OF THE HOURS.
First. It is necessary to foresee from the reading of the Ordo what is to be said, and to mark all the psalms, lessons, responses, antiphons and prayers. By this practice, St. Bonaventure says, all is recited and recited in order. Libri et alia necessaria ad officium praeparantur et legenda studiose ante praevisa, quando et quomodo sint dicenda dicuntur (Intit. Novit, p. I., c. 4). Unless this matter be arranged before the prayer, Aperi is begun, a priest is certain to suffer from distractions,
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AIDS DURING THE RECITATION.
AIDS DURING THE RECITATION.
I. A suitable place should be selected. The Psalmist sang " In omni loco dominationis ejus, benedic, anima mea, Domino " (Ps. 102, 22). Our Lord wishes us to pray always; St. Paul says (I. Tim. ii.) that we should pray in every place, and theologians teach that a priest may validly and licitly say his Hours walking in the fields, in his room, or in any suitable place. The most suitable place is the church. For it is a house of prayer (St. Matt. xxi. 43), and the Holy Ghost asks us to go there to
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ARTICLE IV.—AFTER SAYING THE DIVINE OFFICE.
ARTICLE IV.—AFTER SAYING THE DIVINE OFFICE.
1. Give God thanks for His goodness in permitting us to join in the great work, for hearing our prayer, and for His helps and graces during its duration. 2. Ask God's pardon for faults committed in the course of this prayer of His Church. 3. Devoutly recite the " Sacro-sanctae et Individuae Trinitati … Amen. V. Beata viscera ….R. Et beata ubera …." This prayer, which is generally printed in Breviaries immediately before the Psalter, is to be said kneeling, where this is physically possible. This
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CHAPTER I.
CHAPTER I.
Etymology . The word Matins is derived from Matuta , the Latin name for the Greek goddess of morning. The word used in the Roman Breviary is matutinum (i.e., tempus) . It is the old name for Lauds, Laudes matutinae . The word was also used to denote the office of Vigils. Hence, the word was used in three senses, to denote the nocturns and lauds, to denote Lauds only and to denote the vigil office. In liturgical study the word was confusing, and sometimes it is the context only which gives the au
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CHAPTER II.
CHAPTER II.
Etymology, Definition, Symbolism . The word "Lauds" is derived from the Latin laus , praise. It is applied to this Hour, as it is par excellence , the hour in which God's praises are chanted by His Church. This Hour succeeds Matins and precedes Prime. The name is said to have been given to this Hour on account of the last three Psalms, which formerly formed part of the Office. In these Psalms, 148, 149, 150, the word Laudate recurs several times. Before the eighth century the Hour was called "Ma
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SOME TEXTS AND INTENTIONS WHICH MAY HELP TOWARDS THE DEVOUT RECITATION OF LAUDS.
SOME TEXTS AND INTENTIONS WHICH MAY HELP TOWARDS THE DEVOUT RECITATION OF LAUDS.
1. "And very early in the morning, the first day of the week, they come to the sepulchre, the sun being now risen." They said to one another, "Who shall roll us back the stone from the door of the sepulchre?" (St. Mark, xv.). 2. "And looking, they saw the stone rolled back…. And entering the sepulchre they saw a young man sitting on the right side, clothed with a white robe; and they were astonished. Who sayeth to them, Be not affrighted; you seek Jesus of Nazareth Who was crucified. He is risen
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PRIME (TITLE XV.).
PRIME (TITLE XV.).
Etymology . The name Prime is derived from the Latin prima because this part of the Office was said at the first hour of the day, 6 a.m., with us, following the old Roman distribution of the day. Origin . It was stated by some writers that this Hour was established by St. Clement and should therefore date from almost apostolic times. But modern writers, following the statement of Cassian, date the origin of this Hour from about the year 382. It was believed, too, that the monastery indicated by
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TEXTS AND INTENTIONS FOR PIOUS RECITATION OF PRIME.
TEXTS AND INTENTIONS FOR PIOUS RECITATION OF PRIME.
1. "Herod and his army set him at nought" (St. Luke, c. 25). 2. "Not this man, but Barrabas. Crucify Him." 3. "I find no cause in Him. I will chastise Him and let Him go" (St. Luke). 4. "But Jesus he delivered up to their will" (St. Luke, c. 23). 5. "Shall I crucify your King?," (St. John, 19). General Intentions . The Pope and his intentions; the propagation of the Faith; the priesthood; the Catholic laity; Catholic Missions in the East; Catholic Europe. Personal Intentions . The spirit of meek
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CHAPTER III.
CHAPTER III.
Etymology. The word Terce comes from the Latin word tertia (hora) , third. Because this little Hour was said at the third hour of the Roman day, that is, about 9 o'clock in the forenoon, Structure. It consists of Pater Noster, Ave, Deus in adjutorium, Gloria Patri … Sicut erat … Amen, Alleluia, Hymn, opening words of the antiphon, the three psalms, antiphon in full, capitulum, response, Dominus vobiscum, Et cum spiritu tuo, Oremus, collect, Dominus vobiscum, Et cum spiritu tuo, Benedicamus … Deo
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TEXTS AND INTENTIONS FOR PIOUS RECITATION OF TERCE.
TEXTS AND INTENTIONS FOR PIOUS RECITATION OF TERCE.
1. "Therefore, Pilate took Jesus and scourged Him." 2. "And the soldiers plaiting a crown of thorns put it on His head; and they put on Him a purple garment." 3. "And they came to Him and said, 'Hail, King of the Jews,' and they gave Him blows" (St. John). 4. "Jesus, therefore, came forth bearing the crown of thorns and the purple garment, and he (Pilate) sayeth to them 'Behold the Man!'" General Intentions. The Pope's Intentions; the conversion of heretics; the conversion of the Jews. Personal
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SEXT.
SEXT.
Etymology . The word Sext comes from the Latin word sexta, (hora) , the sixth hour, because the little Hour should be said at what was the sixth hour of the Roman day, about mid-day with us. Structure. The structure of this hour is similar to that given in Terce above, the hymn, antiphon, psalms, little chapter and responses differing, but the order and form being similar in both. Antiquity. The Psalmist wrote, "Vespere et mane et meridie narrabo et annuntiabo, et exaudiet vocem meam" (Ps. 54).
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TEXTS AND INTENTIONS FOR THE PIOUS RECITATION OF SEXT.
TEXTS AND INTENTIONS FOR THE PIOUS RECITATION OF SEXT.
1. "And they took Jesus, and after they had mocked Him, they took off the purple from Him and put His own garments on Him and led Him out to crucify Him" (St. Mark, c. 15). 2. "Bearing His own cross, Jesus went forth to that place called Calvary." 3. "Daughters of Jerusalem, weep not for Me, but for yourselves." General Intentions. The wants of the Church; for peace and goodwill amongst all States and peoples; for the Pope; for Church students. Personal Intentions. For patience; for fraternal ch
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NONE.
NONE.
Etymology. The word None comes from the Latin word nona , ninth ( hora nona ), because this part of the Office was said at the ninth hour of the Roman day, that is, about three o'clock in our modern day. Antiquity. This hour was set apart in Apostolic times for joint prayer, "Now Peter and John went up into the Temple at the ninth hour of prayer" (Acts iii. 1). Structure. See note under this head at Terce. Why does the Church desire prayer at the ninth hour? 1. In this she follows the example of
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TEXTS AND INTENTIONS TO AID THE PIOUS RECITATION OF NONE.
TEXTS AND INTENTIONS TO AID THE PIOUS RECITATION OF NONE.
1. "Come down from the cross" (St. Matthew, c. 27). 2. "Lord, remember me when Thou shalt come into Thy Kingdom" (St. Matthew, c. 23). 3. "My God, my God, why has Thou forsaken me?" (St. Matthew, c. 27). General Intentions . All the intentions of the Sacred Heart; the conversion of Britain; the Church in America. Personal Intentions . Fervour in preparation for Mass; fervour in thanksgiving after Mass; fidelity to professional duties and studies. Special Intentions . The temporal welfare of Irel
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VESPERS AND COMPLINE.
VESPERS AND COMPLINE.
Etymology . The word vespers comes directly from the Latin Vesper ; Vespera or Espera was a name given to the star Venus, which rising in the evening was a call to prayer. This Hour is recited after None and before Compline. In structure, it resembles Lauds, Pater Noster, Ave, Gloria, Five Psalms with antiphons, Capitulum, Hymn, Versicle, antiphon, Magnificat, antiphon and collect. It had several synonymous names. It was called Duodecima Hora (Antiphonary of Bangor), because it was said at the t
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TEXTS AND INTENTIONS TO AID THE PIOUS RECITATION OF VESPERS.
TEXTS AND INTENTIONS TO AID THE PIOUS RECITATION OF VESPERS.
1. "Woman, behold thy Son; Behold Thy mother" (St. John, c. 19), 2. "I thirst" (St. John, c. 19). 3. "And they, putting a sponge full of vinegar about hyssop, put it to His mouth" (St. John, c. 19). General Intentions . The conversion of sinners; the wants of the Church; those in death agony; spread of Eucharistic devotion; daily Communion; priest adorers; reparation for bad Communions; reparation for impieties and irreverences towards the Eucharist. Personal Intentions . Regularity in visits to
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COMPLINE.
COMPLINE.
Etymology and synonym . The word compline comes from the Latin word complere , to complete, to finish, because this Hour completes or finishes the day Hours of the Office. It bore several names, Completa (St. Isidore), Initium noctis (St. Columbanus), Prima noctis hora (St. Fructeux). Antiquity . The origin of this Hour has given rise to a great deal of controversy. Both Baumer and Battifol in their histories of the Breviary attribute the origin of this Hour to St. Benedict (480-543). Other scho
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THE LITTLE OFFICE OF THE BLESSED VIRGIN, (TITLE XXXVII.).
THE LITTLE OFFICE OF THE BLESSED VIRGIN, (TITLE XXXVII.).
Origin. This Office dates from the eighth century at least. Pope Gregory II. (715-731) and Pope Gregory III. (731-741) ordered the monks to say this little Office in addition to their great Office. The practice was observed by St. John Damascene (676-787) and by St. Peter Damien (1007-1072).This usage was confined to monasteries only. At the end of the eleventh century the practice became almost universal. Pope Urban II. (1088-1099) besought the special aid of the Blessed Virgin in his crusade a
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PROPER OF THE TIME.
PROPER OF THE TIME.
Advent (Latin, advenire , to come to) is a period beginning with the Sunday nearest to the Feast of St. Andrew (November 30) and embracing four Sundays. In the early Church there was a divergence of date and practice in Advent celebration. Thus, in France it began on St. Martin's Day (11 November) and ended with Christmas, France kept Advent with tri-weekly fasts. Rome did not, in very early days, observe the Advent fasts, but maintained the shorter period, containing only four Sundays. (Father
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LENT.
LENT.
Lent .—The Teutonic word, Lent , originally meant the spring season. It has come to mean the forty days preceding Easter. Scholars used to maintain that this season of penance was of apostolic origin; but, modern scholars noting the diversity of practice and the diversity of duration in different churches and the Easter controversy, hold that it is not of apostolic origin, and that it dates from the third century or even from the fourth century. It is not mentioned in the Didascalia (circa 250 A
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EASTER AND PASCHAL TIME.
EASTER AND PASCHAL TIME.
Easter is the chief festival of Christendom, the first and oldest of all festivals, the basis on which the Church's year is built, the connecting link with the festivals of the old covenant and the central point on which depends the date of the other movable feasts. Some of the very early Christian writers call it feast of feasts (festum festorum). The English word Easter is from Eastre , the goddess of spring. In the liturgy we never find the word Pascha , always the words dominica resurrection
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THE ASCENSION.
THE ASCENSION.
This day was kept as a festival in very early times, although it is not mentioned in the lists of Church festivals given by Tertullian (+220), nor by Origen (185-254). St. Augustine (354-430) (Epist. ad Januarium, 54, c.l.) attributes the institution of this festival to an apostolic ordinance or the injunction of a general council. But neither can be proved. But the festival dates from the days of the early Church, and as it was natural that the concluding act of our Saviour's life should be rem
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WHIT SUNDAY.
WHIT SUNDAY.
Pentecost or Whit Sunday extends back to the early days of the Church. From Tertullian, it is plain that the festival was well known and long established. In the Peregrinatio Silviae , we read a detailed account of how the feast was kept in Jerusalem at her visit (385-388). "On the night before Whitsunday the vigil was celebrated in the church of the Anastasis, at which the bishop, according to the usual custom in Jerusalem on Sundays, read the Gospel of the Resurrection, and the customary psalm
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TRINITY SUNDAY.
TRINITY SUNDAY.
The first Sunday after Pentecost, for centuries, was not called Trinity Sunday. Pope Alexander II. (circa 1073) 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 Trinity, which was honoured many times daily in the psalmody, by the Gloria Patri . But an Office and Mass, dating from a hundred years earlier than this Pope's time, were in use in the Netherlands and afterwards in England, Germany
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THE PROPER OF THE SAINTS.
THE PROPER OF THE SAINTS.
December. The Feast of the Immaculate Conception. The discussion of the question of this feast lasted for more than a thousand years. A feast of the Conception was celebrated in the Eastern Church in the early part of the eighth century and was celebrated on the 9th December (Kellner, Heortology , p. 242, et seq. ). The feast was celebrated in England before the Norman Conquest (1066) (Bishop, On the Origins of Feast of the Conception of the Blessed Virgin Mary , London, 1904). But there is an e
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ROGATION DAYS, EMBER DAYS AND LITANIES.
ROGATION DAYS, EMBER DAYS AND LITANIES.
"Litanies were solemn supplications instituted to implore the blessing of Heaven on the fruits of the earth. It was customary to recite them in the spring, that is, the season of late frosts, so much dreaded by the cultivators of the soil…. The people marched in procession to the spot, chanting the while that dialogue prayer which we call a litany, elaborated, according to circumstances, into a long series of invocations, addressed to God and to angels and saints." "The day set apart for this pu
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NOTE A.
NOTE A.
Of all the many and varied branches of Christian art, there is none which offers to the researches of criticism a field so extensive as does the hymnography of the Roman Breviary. No other source of liturgical study, if we except the antiphonarium, has received such attention from studious men. But never, in any age, did this study receive such careful treatment and give rise to such patient and laborious research as in our own. (Pimont, Les hymnes du Breviare Romain , Introduction.) In this not
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NOTE B.
NOTE B.
I. How preparation for saying the Hours is to be made:— (a) 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 speak? Have we endeavoured to purify our hearts by an act of contrition, in order that we may escape the terrible reproach which God addresses to the sinner—"to the sinner God hath said, 'Why dost thou declare my justices and take away covenant in thy mouth?'" (Psalm 49, v.16)? H
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NOTE C.
NOTE C.
Priests are provided in their text-books of College days with reliable guides dealing directly and indirectly with liturgy. Hence, some of the books quoted here may already be favourites with many readers; but, perhaps, some books in the list may be brought to the notice of students of liturgy for the first time, and may be useful in introducing priests and church students to easy, pleasant paths in liturgical studies. The prices quoted may be useful to book-buyers, 1. Dom Gueranger, The Liturgi
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