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

root of the difficulty, and by a redistribution of the psalms have made the ferial and the festive offices almost equal in length, and have so arranged matters that the frequent recitation of every psalm, and the possible and probable recitation of every psalm, once every week, is now an accomplished fact; and the old and much-sought-after ideal—the weekly recitation of the whole Psalter—is of world-wide practice.

On the publication of the new Psalter, Pope Pius announced that a commission would undertake a complete revision of the Breviary, a matter of great importance and one which must demand long years of care and study to accomplish. A member of the committee which re-arranged the Psalter, Monsignor Piacenza, tells us that such revision must embrace:—

1. A reform of the calendar and the drafting of rules for the admission of feasts into the calendar of the universal Church;

2. The critical revision and correction of the historic and patristic texts;

3. The removal of spurious patristic texts;

4. The remodelling of the rubrics;

5. The institution of a new form of common office for confessors and for virgins to facilitate the lessening of the number of feasts of saints, without diminishing the honour due to them (Burton and Myers, op. cit., p. 144).

We may sum up, then, all that has been said in this long section by stating that from Apostolic times there was public prayer, thrice daily. The Jewish converts, having the psalms committed to memory needed not, nor could they have in those bookless days, a psalter script. In the third century, morning, evening, and night offices are mentioned. Compline was in existence in the time of St. Benedict. "From the seventh century onwards, ecclesiastical writers, papal decrees and conciliar decrees recognise the eight parts of the office, which we have seen took shape during the sixth century, and regard their recitation by priests and monks as enjoined by positive law. During this period, or at least at its commencement, Lauds and Vespers alone had a clearly defined structure and followed a definite arrangement. As far as we can see, St. Gregory arranged the little hours for Sunday only, and their arrangement for week days was left to the care of the bishops and metropolitans, or even of abbots. This was also the case, in many instances, with regard to Matins, for the number of psalms to be recited thereat was not definitely fixed. As regards the little hours—Prime, Terce, Sext, None and Compline—the freedom of the competent ecclesiastical authorities was as yet unconfined by canonical restrictions. Chrodegang (766) was first to follow the usages of the Benedictines of the Roman Basilica, in prescribing for secular clergy the celebration at Prime of the officium Capituli (i.e., the reunion in the chapter for reading the rule or, on certain days, the writings and homilies of the Fathers). The rest of the chapter—i.e., all that follows the confiteor in Prime as a preparation for the work of the day, seems to have been composed in the ninth century…. Under Charlemagne and his successors variations in the canonical hours completely disappeared" (Baudot, op. cit., pp. 63-65).

On this foundation was built up the Office, to which additions were made, and of which reforms were effected, up to our own time.

"For us, traditional liturgy is represented by the Roman Breviary of Urban VIII., a book which constitutes for us a Vulgate of the Roman Office…. The thing which renders this Vulgate of 1632 precious to us is that, thanks to the wisdom of Paul IV., Pius V., and Clement VIII., the differences between it and the Breviary of the Roman Curia of the thirteenth century are mere differences of detail: the substantial identity of the two is beyond dispute. The Breviary of Urban VIII. is the lineal descendant of the Breviary of Innocent III. And the latter in its turn is the legitimate descendant of the Roman canonical Office, as it was celebrated in the basilica of St. Peter at the end of the eighth century, such as it had gradually come to be in the course of the seventh and eighth centuries, a genuinely Roman combination of various elements, some of them Roman and some not, but of which some, at all events, go back to the very beginnings of the Catholic religion" (Battifol, op. cit., p. 353).

CHAPTER III. 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 fundamental change. It is excellent in its universality, in its doctrine, in the efficacy of its prayer, the official prayer of the Church. It is excellent in the matter of which it is built up, being composed of Sacred Scripture, the words of the Fathers and the lives of God's saints. It is excellent in its style and in its form for the parts of each hour; the antiphons, psalms, canticles, hymns, versicles, follow one another in splendid harmony.

The opinions and praises of the saints who dwelt on this matter of the Breviary would fill a volume. Every priest has met with many such eulogies in his reading. Newman's words are very striking. "There is," he wrote, "so much of excellence and beauty in the services of the Breviary, that were it skilfully set before the Protestants, by Romanistic controversialists, as the book of devotions received by their communion, it would undoubtedly raise a prejudice in their favour, if he were ignorant of the case and but ordinarily candid and unprejudiced…. In a word, it will be attempted to wrest a weapon out of our adversaries' hands, who have in this, as in many other instances, appropriated to themselves a treasure" (Newman, Tracts for the Times, No. 275, The Roman Breviary). This tract raised a storm amongst Newman's fellow Protestants. All the old Protestant objections against the Breviary and its recitation (See Bellarmine, Controv. iii., de bonis operibus de oratione i., i. clx.) were re-published in a revised and embittered form. What a change has come amongst non-Catholics! Hundreds of Anglican clergymen are reading daily with attention and devotion the once hated and despised prayer book, the Roman Breviary. How old Bellarmine would wonder if he saw modern England with its hundreds of parsons reading their Hours! How he would wonder to read "The Band of Hope" (1915), an address delivered by an Anglican clergyman to a society of London clergymen. It includes a rule of life beginning, "Every day we say our Mass and our Office." (Cf. R. Knox's Spiritual Aeneid, p. 102.)

The Roman Breviary is excellent, too, in comparison with every other breviary (e.g., Aberdeen, Sarum, Gallican). For none of these can show the antiquity, the authority, the doctrine, the sublime matter, the beautiful order, which the Roman Breviary presents. It was for these reasons that the emperors, Pepin (714-768), Charlemagne (742-814), Charles the Bald (823-888), adapted the Roman rite (Gueranger, Institutiones Liturgiques, tom. i.). And Grandicolas (1772), an erudite liturgist, but a prominent Gallican with no love for Roman rites, declared that the Roman Breviary stands in relation to other breviaries as the Roman Church stands in relation to all other Christian bodies, first and superior in every way (Com. Hist. in Brev. Rom., cap. 2). St. Francis De Sales applied to his Breviary the words of St. Augustine on the Psalter, "Psalterium meum, gaudium meum."

CHAPTER IV. THE CONTENTS OF THE BREVIARY. SECTION I.

The title of the Breviary is, BREVIARIUM ROMANUM EX DECRETO SACROSANCTI CONCILII TRIDENTINI RESTITUTUM S. PII V. PONTIFICIS MAXIMI JUSSU EDITUM, ALIORUMQUE PONTIFICIUM, CURA RECOGNITUM PII PAPAE X., AUCTORITATE REFORMATUM. This work is divided into four parts, the first part being called Pars Hiemalis, the winter part; the second part, Pars Verna, the spring part; the third part, Pars Aestiva, the summer part; and the fourth part, the Pars Autumnalis, the autumn part.

The Church, guided by the Holy Ghost, has drawn up these volumes of liturgical prayer, so that for each season, even for each day, her official prayer may be suited to the time, to different degrees of solemnity and of rite, and so that it may be fixed and determined, yet having great beauty in its wonderful unity and variety. Hence, nothing in her official prayer is left to chance, nothing is left to the selection or caprice of the individual who recites this prayer; all is foreseen, everything is in order, every tittle has a reason for its existence and its place in the liturgy, and represents the end and the intentions of the Church. For, every part of the Roman Breviary is stamped with the wisdom, the zeal and the piety of the Church, which presents it, as an offering all suitable for and worthy of God's honour and glory.

Considering, then, the Breviary as a liturgical book, we find that the Divine Office has four general divisions, corresponding to the divisions of our Lord's life. First, from Advent to Septuagesima; second, from Septuagesima to Easter; third, from Easter to Pentecost; fourth, from Pentecost to Advent. These divisions correspond also to the divisions of the year, winter, spring, summer and autumn.

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 life, and which He renders still in Heaven and in the Tabernacle. "Domine in unione illius divinae intentionis qua ipse in terris laudes Deo persolvisti, has tibi Horas persolvo," "O Lord, in union with that divine intention wherewith Thou whilst here on earth Thyself didst praise God, I offer these Hours to Thee." The life of Christ is divided into four principal divisions: first, His birth, circumcision, epiphany, presentation; second, His public life and His death; third, His resurrection, ascension, and descent of the Holy Ghost; fourth, His mystic life in the Church and in Heaven. Hence arise the four general divisions of the Divine Office:—

First General Division which begins the Church's year. From Advent to Septuagesima:—The birth of the Saviour preceded by His life in Mary's womb, and by the four weeks of Advent, representing (it is said) the passing of the four thousand years, and embracing the mysteries of the Holy Infancy, Circumcision, Epiphany, Holy Name of Jesus, and the Presentation.

Second General Division, from Septuagesima till Easter:—The death of Christ preceded by the events of His public life, His fasting, temptation, preaching, miracles, passion and death.

Third General Division, from Easter to Pentecost:—The Resurrection, the Ascension, Pentecost.

Fourth General Division, from Pentecost till Advent, the termination of the Church's year. The mystic life of Christ in the Church, which will end on the Judgment Day.

These divisions make up the four parts of the Roman Breviary.

The first part, Pars Prima, contains the Pontifical Bull, Quod a nobis, of Pope Pius V. (1568). It states:—1. That the cause of the new edition was to remove the regrettable variety in the public liturgy. 2. It recalls the labours of Pope Paul IV., Pius IV., and Pius V. for the same end. 3. It announces the abolition of the too-abbreviated Breviary of Quignonez and of all those which have not, for two hundred years preceding 1568, an authentic approbation or a lawful custom. 4. It gives permission to those using such breviaries to adopt the Roman Breviary. 5. It withdraws all privileges in respect to other breviaries. 6. It declares the Roman Breviary obligatory on all except those mentioned (vide 3, supra). 7. Even bishops are forbidden to make the smallest change in the new Breviary. 8. The recitation of offices from other breviaries does not fulfil the obligation of those bound to breviary recitation. 9. Bishops are requested to introduce the new Breviary. 10. The Pope suppressed the obligation of reciting on certain days the little Office of the Blessed Virgin, the Office of the Dead, the Penitential and the Gradual Psalms, 11. But he recommends their recitation on certain fixed days and grants an indulgence for the practice. 12. Where the custom of reciting the little Office, in choir, exists, it should be retained. 13. The appointment of the time for the adoption of the Breviary is obligatory. 14. Prohibition, under pain of excommunication, is made against those who print, distribute or receive copies of this Breviary without lawful authority. 15. The authentic publication and obligation of the Bull.

The second document in the Pars Prima of the Roman Breviary is the Bull Divino