The Divine Office - Edward J. Quigley (popular ebook readers .txt) 📗

but as representatives of the universal Church.

Different Names for the Breviary.—This book which is, with us, commonly called the Breviary, has borne and still bears different names, amongst both Latins and Greeks.

Amongst the Latins, the recitation of the Breviary was called the Office (officium), that is, the duty, the function, the office; because it is, par excellence, the duty, function and office of persons consecrated to God. This is the oldest and most universal name for the Breviary and its recitation. It was called, too, the Divine Office (officium divinum), because it has God for its principal object and is recited by persons consecrated to God. It is called the ecclesiastical office (officium ecclesiasticum), because it was instituted by the Church. Other names were, Opus Dei; Agenda; Pensum servitutis; Horae; Horae Canonicae.

Which books were employed in olden times in reciting the Office?

Before the eleventh century the prayers of the Divine Office were not all contained in one book, as they are now in the Breviary, which is an abridgment or compendium of several books. The recitation of the Office required the Psaltery, the Lectionary, the Book of Homilies, the Legendary, the Antiphonarium, the Hymnal, the Book of Collects, the Martyrology, the Rubrics. The Psaltery contained the psalms; the Lectionary (thirteenth century) contained the lessons of the first and second nocturn; the Book of Homilies, the homilies of the Fathers; the Legendary (before the thirteenth century), the lives of the saints read on their feast days. The Hymnal contained hymns; the Book of Collects, prayers, collects and chapters; the Martyrology contained the names with brief lives of the martyrs; the Rubrics, the rules to be followed in the recitation of the Office. To-day, we have traces of this ancient custom in our different choir books, the Psalter, the Gradual, the Antiphonarium. There were not standard editions of these old books, and great diversities of use and text were in existence.

Divisions of the Divine Office.—How is the daily Office divided? The Office is divided into the night Office and the day Office. The night Office is so called because it was originally recited at night. It embraces three nocturns and Lauds. The day Office embraces Prime, Terce, Sext, None, Vespers, and Compline.

Parts or Hours of the Office.—How many parts or hours go to make up the Office? Rome counts seven, and seven only; and this is the number commonly counted by liturgists and theologians. They reckon Matins and Lauds as one hour.

The old writers on liturgy ask the question: "Why has the Church reckoned seven hours only?" Their replies are summarised well by Newman: "In subsequent times the hours of prayer were gradually developed from the three or (with midnight) the four seasons above enumerated to seven, viz.:—by the addition of Prime (the first hour), Vespers (the evening), and Compline (bedtime) according to the words of the Psalm—'Seven times a day do I praise thee, because of thy righteous judgments.' Other pious and instructive reasons existed, or have since been perceived, for this number. It was a memorial of the seven days of creation; it was an honour done to the seven petitions given us by our Lord in His prayer; it was a mode of pleading for the influence of that Spirit, who is revealed to us as sevenfold; on the other hand, it was a preservative against those seven evil spirits which are apt to return to the exorcised soul, more wicked than he who has been driven out of it; and it was a fit remedy of those successive falls which, scripture says, happen to the 'just man' daily." (Tracts for the Times, No. 75. "On the Roman Breviary.")

     "Matutina ligat Christum qui crimina purgat,
      Prima replet sputis. Causam dat Tertia mortis.
      Sexta cruci nectit. Latus ejus Nona bipertit.
      Vespera deponit. Tumulo completa reponit.
      Haec sunt septenis propter quae psallimus horas."

        "At Matins bound; at Prime reviled;
           Condemned to death at Tierce;
         Nailed to the Cross at Sext; at None
           His blessed Side they pierce.
         They take him down at Vesper-tide;
           In grave at Compline lay,
         Who thenceforth bids His Church observe
           The sevenfold hours alway."

(Gloss. Cap. I. De Missa)

Thus, this old author connects the seven hours with the scenes of the Passion. Another author finds in the hours a reminder and a warning that we should devote every stage of our lives to God. For the seven canonical hours, he writes, bear a striking resemblance to the seven ages of man.

Matins, the night office, typifies the pre-natal stage of life. Lauds, the office of dawn, seems to resemble the beginnings of childhood. Prime recalls to him youth. Terce, recited when the sun is high in the heavens shedding brilliant light, symbolises early manhood with its strength and glory. Sext typifies mature age. None, recited when the sun is declining, suggests man in his middle age. Vespers reminds all of decrepit age gliding gently down to the grave. Compline, night prayer said before sleep, should remind us of the great night, death.

CHAPTER II. 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 sanctified and glory in His wondrous acts" (Ecclesiasticus xvii. 6-8), Every page of the Old Testament tells how the chosen race worshipped God. We read of the sacrifices of Cain, Abel, Enoch, Noe; of the familiar intercourse which the great patriarchs, Abraham, Isaac, Jacob had with God. Recorded, too, are the solemn songs and prayers of Moses thanking God for His guidance in the freedom from the slavery of Egypt (Exodus xv.). David, under God's inspiration, composed those noble songs of praise, the Psalms, and organised choirs for their rendering. He sings "Evening and morning and at noon I will speak and declare and He shall hear my voice" (Psalm 54, v. 18); "I rose at midnight to give praise to Thee" (Psalm 118, v. 162); "Seven times a day I have given praise to Thee" (Psalm 118, v. 164).

The Prophet Daniel, a captive in Babylon, prayed thrice daily, his face turned to Jerusalem. The Israelites, captives in Babylon with Nehemias, "rose up and read in the book of the Law of the Lord their God, four times in the day, and four times they confessed and adored the Lord their God" (II. Esdras ix. 3). Hence, the Jewish day, made up as it was with sacrifices, libations, oblations, purifications, and public and private prayer, was a day of prayer. In these public meetings they sang God's praises, sang of His glory and of His mercy. Sometimes they spoke with loving familiarity, sometimes they prayed on bended knee, sometimes they stood and pleaded with outstretched hands, pouring out the prayers inspired by God Himself.

In the New Law our Saviour is the model of prayer, the true adorer of His Father. He alone can worthily adore and praise because He alone has the necessary perfection. Night and day He set example to His followers. He warned them to watch and pray; He taught them how to pray; He gave them a form of prayer; He prayed in life and at death. His apostles, trained in the practices of the synagogue, were perfected by the example and the exhortations of Christ. This teaching and example are shown in effect when the assembled apostles were "at the third hour of the day" praying (Acts ii. 15); when about the sixth hour Peter went to pray (Acts x. 9). In the Acts of Apostles we see how Peter and John went at the ninth hour to the temple to pray. St. Paul in prison sang God's praises at midnight, and he insists on his converts singing in their assembly psalms and hymns (Ephes. v. 19; Col. Iii. 16; I. Cor. xiv. 26).

What form did the public prayers, which we may call the divine office, take in the time of the Apostles? It is impossible to say. But it is certain 10 that there were public prayers, 20 that they were offered up daily in certain determined places and at fixed hours, 30 that these public prayers consisted principally of the Psalms, hymns, canticles, extracts from Sacred Scripture, the Lord's Prayer, and probably the Creed, 40 that these public prayers varied in duration according to the will of the bishop or master who presided.

"The weekly commemoration of Christ's resurrection, the yearly recurrence of the memory of the great facts of Christ's life, the daily sanctification of the hours of the day, each led the Christian to draw upon the hours of the Psalter, and when, gradually, fixed hours for daily prayer passed beyond the home circle and with groups of ascetics entered the public churches, it was from the Psalter that the songs of praise were drawn, and from the Psalms were added a series of canticles, taken from the books of the Old and the New Testaments, and thus, long ages before any stereotyped arrangement of the Psalms existed, assigning particular Psalms to particular days or hours, the Psalms were feeding the piety of the faithful and teaching men to pray" (The New Psalter—Burton and Myers). In this matter of public prayer, it is hard for us to realise the "bookless" condition of the early Christians and their difficulties. It was twenty-five years after the Ascension before the first books of the New Testament were written, and many years must have elapsed before their wide diffusion; hence, in their bookless and guideless condition the early Christians were advised to use the Psalms in their new devotional life (Ephes. v. 19; Col. iii. 16; St. James, v. 13).

The first clear evidence of a division of the Psalter for use in the Western Church is found in the work of St. Benedict (480-543). He had spent his youth near Rome, and keeping his eye on the Roman usage he assigned the Psalms to the various canonical hours and to different days of the week. The antiphons he drew from existing sources, and of course the canonical hours were already in existence. In his arrangement, the whole Psalter was read weekly, and the whole Bible, with suitable patristic selections, was read every year. He also arranged the Sunday, Festal and Ferial offices. For the recitation of the offices of a saint's day, St. Benedict arranged that the Matins shall have the same form as a Sunday office—i.e., three nocturns, twelve lessons and responsories, but the psalms, antiphons and lessons are proper to each saint. This arrangement interrupted the weekly recitation of the whole psalter, and caused great difficulty in later times; for when the feasts increased in number the ferial psalter fell almost into complete disuse.

St. Benedict's arrangement of the psalms and his other liturgical regulations spread rapidly, but the Roman secular office never adopted his arrangement of the psalms, nor his inclusion of hymns, until about the year 1145. In some details each office shows its independent history. 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 (Baudot, The Roman Breviary, pp. 19-26).

The period following the death of St. Benedict in 543 is a period of which little is known. "We repeat with Dom Baumer (vol. i., pp. 299-300) that the fifth century, at Rome as elsewhere, was a period of great liturgical activity, while the seventh and eighth centuries were, viewed from this point of view, a period of decline" (Baudot, op. cit., p. 53). The labours of St. Benedict probably were continued and perfected by St. Gregory the Great (590-604). His labours are summed up by Dom Baumer (Histoire du Breviare, vol. i., pp. 289, 301-303): "It is he who collected together the prayers and liturgical usages of his predecessors and assigned to each its proper place, and thus the liturgy owes its present form to him. The liturgical chant also bears his name, because through his means it reached its highest state of development. The canonical hours and the formulary of the Mass now in use were also carefully arranged by him." "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 alteration." The Roman office spread quickly through Europe. The