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, to run the risk of violating the rubrics and to lose some of the spiritual profit which arises from preparation. This point of preparation is attended to by all thoughtful priests and it was ever the practice of the great students and lovers of liturgy.

Second. It is necessary to recollect ourselves. This is simply to draw off from profane thoughts the mind and the heart, and to apply them to the sublime work of conversing with God, which we do in the Divine Office. This recollecting of our wandering thoughts before prayer is impressed on us by Holy Scripture, by the example of the saints, and by our own common sense. Holy Scripture warns us "Before prayer prepare thy soul and be not as a man that tempteth God" (Ecclus. 18. 23). And as typical of the preparation made by saintly priests, the example of St. Charles Borromeo may be mentioned. The saint always spent a quarter of an hour in preparatory prayer before beginning the Church's official prayer. The Venerable John D'Avila made the same practice general amongst his disciples. This holy man narrates, how one day he met a priest of the Society of Jesus, who asked him to recite the Hours with him, and that before beginning their prayer the Jesuit fell on his knees, saying, "There are some who speak of saying the Office as if it were a trifle. Come, they say, let us say our Hours together, and so immediately begin. This is showing very little appreciation for so holy a duty, for it well merits a few moments at least of recollection" (Bacquez). Our own common sense tells us not to rush heedlessly to begin any important work. To converse with God is a work of sublime importance which needs preparation, so that it may be done attentively.

Third. We must invoke God's aid by prayer. No prayer is more suitable than the prayer given as a preparatory prayer in the Breviary, "Aperi, Domine, os meum ... Open Thou, O Lord, my mouth to bless Thy holy name; cleanse my heart from vain, evil and wandering thoughts; enlighten my understanding, inflame my will, that so I may worthily, attentively and devoutly recite this Office and deserve to be heard in the presence of Thy Divine Majesty. Through Christ our Lord. Amen. O Lord, in union with that divine intention wherewith Thou whilst here on earth didst Thyself praise God, I offer these Hours to Thee."

Fourth. To unite ourselves with Jesus Christ. In the prefatory prayer "Aperi, Domine," we say "Domine, in unione," etc. In Baptism, Christians are united to Jesus, to His life, to His spirit. He is the Head of the Church and we are its members. And this union should be a real, explicit, vivifying union when we fulfil our ministry of social prayer. This union with Christ is sought for by Himself, by the Apostles, by the Church, and is practised ever by God's saints. The words of the prayer should be reduced to action.

1. Christ our model in all things is our model in prayer, and so He teaches us that when we pray we must say "Our Father, Who art in Heaven," that is, to use His very words and sentiments. And this desire of our Lord, that souls should be united to Him in prayer, has often been manifested by Him to His saints. To St. Gertrude He said, "My daughter, behold My Heart; look upon It in future as supplying your own defects. When you would pray, ask It to help you to give My Father the homage you owe Him. I shall be ever ready to second you as soon as you call Me to your aid." St. Bernard, schooled in this practice by the Holy Ghost, knew all its sweetness: "David," he says, "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 (II. Kings viii. 27). And I, that I may pray, have found the heart of my King and my Brother, of my sweet Saviour; shall I not then also pray? Yes, certainly, for I am, too, happy, as I have, if not the Heart of Jesus in place of mine, at least have I mine in that of Jesus" (Bacquez, p. 191).

2. St. Paul recommends us to offer our prayers through Jesus Christ. "By him, therefore, let us offer the sacrifice of praise always to God, that is to say, the fruit of lips confessing to His name" (Heb. xiii. 15).

3. The Church wishes this union with Christ and mentions it several times in her prayers, Per Dominum nostrum Jesum Christum. She expresses her wish in the preparatory prayer, Aperi, Domine; she wishes the words and sentiments of the psalms to be applied to Jesus, the Saviour, whom David typified, and to whom the psalms in great number relate. And in the frequent repetition of the Pater Noster, we speak Christ's sentiments and words.

4. The lives of the saints furnish many examples and precepts of this union with Christ in our prayer. To the examples of St. Gertrude and St. Bernard many others can be added. Several such examples are quoted by Bacquez in his work on the Office.

5. The remembrance of the sublime work of the Office should aid in its fervent recitation. Priests should remember the words of St. Alphonsus: "After the sacrifice of the Mass the Church possesses no treasure so great as the Divine Office." "It is God's Church, the Spouse of Christ, who has done me the honour of choosing me for this great work—me, in preference to a hundred others. She puts into my hand her holy book of heavenly language, and asks me to read its words before God, to unite with the angels and saints in honouring God."

6. To propose some particular intention before the recitation of the Hours begins, and to renew it during the recitation is an excellent means of guarding against distractions and mechanical routine. It sustains during the prayer the fervour with which it was begun. St. Bonaventure said to priests "Give great attention to the signs (i.e., to the directions, about kneeling, standing, sign of cross, etc.), greater attention to the words, and the greatest attention to the (particular) intention."

But what intention ought we to have?

We should have general intentions and particular intentions. We must have the general intentions of the Church, whose ambassadors we are. We must pray that God be known and adored, loved and thanked and praised. We must pray that the Church have freedom, that she may be exalted, that the kingdom of Christ may spread and flourish, that the Pope and clergy of the world may be blessed and guided by God, that holy souls may be confirmed in virtue and that sinners may be converted.

We should have also some particular intentions in reading our Hours. Thus, we may pray to obtain a more lively faith, a greater hope, a more ardent charity, greater meekness and humility, greater patience, detachment from the world, greater fraternal charity, help in keeping vows—in a word, an increase of virtues, especially those in which we may have great wants. Again, a priest may and should beg God to help him and guide him by his light and grace, in doubts, in trouble, in crosses, in his daily work as a priest, in his parish, in his schools, in his college. Particularly and fervently should a priest pray for success in his religious instruction in school, in church, in the pulpit. For St. Augustine tells us that success in this matter depends more on prayer than on preaching (De Doc. Christ., Lib. 4, chap. 15). And at every Hour a priest should pray for a happy death.

Before saying his Hours, a priest may form a special intention of praying for others, his superiors, his parents, his brothers and sisters, his benefactors, his friends, his enemies, for those who have asked for prayers, for some one in sorrow, for some one in sin, for a soul in purgatory. Of course, these prayers benefit the priest who offers them, for as St. Gregory the Great said so well, "Plus enim pro se valere preces suas efficit qui has et pro aliis impendit" (Moral II. 25).



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 pray, "in templo ejus omnes dicent gloriam" (Ps. 28, 9). The Apostles, going to the temple to pray at the sixth and at the ninth hour, show us how suitable is the place holier than the temple—the church. The practice of the saints impresses on us the suitability of the church for the Church's official prayer. In the life of every modern saint we find recommended and practised the saying of the Hours at the altar. Perhaps, the example which is best known to missionary priests, is the example of the Cure d'Ars, who in the early days of his priestly life always said his Breviary kneeling in the sanctuary. His parishioners liked from time to time to slip into the church to watch him. "Often," says an eye-witness, "he paused while praying, his looks fixed on the Tabernacle, with eyes in which were painted so lively a faith that one might suppose our Lord was visible to his gaze. Later, his church being continually filled with an attentive crowd following his least movements, he took pains to avoid everything that might excite their admiration. Yet still, he might be frequently found, after a long day passed in the sacred tribunal, reciting his Hours on his knees, either in the sacristy or in a corner of the choir, a few steps from the altar; so strong was the attraction that drew him to unite his prayer to that of our Lord, so great was the love and respect inspired by the presence and infinite majesty of his Divine Master" (Life of Cure d'Ars, by Monnin).

Every priest must feel that the church benches, or the sanctuary, with their silence, their every part awakening and reminding the soul that this is the house of God, this is the gate of Heaven, are places most suitable for prayer and are great aids to fervent prayer. The thought of the presence of Christ with His adoring angels, to whose songs of praise the priest should unite himself, should help wonderfully in the devout recitation of the Hours. St. Alphonsus recommends that priests saying the Breviary should say it before a crucifix or before a statue or picture of the Blessed Virgin, so that gazing from time to time on these holy objects may foster or renew pious thoughts.

II. A great aid to pious recitation of the Hours is to take up a respectful position. The Office is a prayer, an elevation of the soul to God, and should be treated as such; and as everyone knows, the union of soul and body is such that in vocal prayer both are employed. If the body take up a lazy or unbecoming position in prayer, it is an insult to God to Whom prayer is offered, and is a certain source of distraction and faulty prayer. Habit does much in this matter, and where a priest labours to correct an inclination to take up a too comfortable position in saying his Hours, he is striving to pray well.

Priests, young and old, say writers on this point, should be vigilant in this aid to fervent prayer. The well-known words of St. Teresa recommending a comfortable attitude in prayer do not clash with this doctrine. In the Selva, St. Alphonsus writes: "It is related that while two religious recited Matins a devil appeared, caused an intolerable stench, and through mockery said, 'To the prayer which you offer such incense is suited'—ad talem orationem tale debetur incensum."

Which attitude is the best? Seeing the examples of the saints, St. Charles Borromeo, St. Vincent de Paul, St. Francis de Sales, St. John de la Salle, the Cure d'Ars, and of many other saintly men, the best attitude in reciting the Hours is kneeling. Other saints accustomed themselves to recite their Hours standing, with head uncovered. Others followed, in private recitation, all the positions—sitting, kneeling, standing—required in choir. The practice is said to aid in banishing distractions, and contributes greatly to attention and devotion. Of course, in private recitation no one is bound to any of these practices. But they have proved useful to many in practising devout prayer. Everyone is bound to pray with fervour, and a respectful attitude is a big help towards that end.

Slow, deliberate pronunciation is another aid to the fervent saying of the Hours of the Breviary. The lives of saintly men show their practice in this matter. Knowing that they were the ambassadors of the Church in presenting her praise, thanks and wants to God, they read with care and attention. From their slow and deliberate reading of the holy words, their souls drew out the sublime thoughts and sentiments which their lips expressed. In rapid reading, the mind and heart have not time to think well on the meaning of the words and of the sentiments, and hence, no holy thoughts fill the soul, no acts of virtue are elicited, no prayer of petition is offered, no holy resolutions are formed. Indeed, very often—to quote the words of a venerable author—priests seem to say with their lips and to express by their rapid reading, not Deus in adjutorium meum intende, O God, make haste to help me! but Domine ad festinandum me adjuva—"O God, help me to hasten?" Wise old Rodriguez advises readers of spiritual books to observe a hen drinking and to imitate her slow and deliberate sipping, by reading in small quantities, with pauses. Sometimes priests acquire the habit of hurried reading, quite unconsciously, and afterwards labour hard, and in vain, too, to correct it. It is important for beginners in the Breviary to go at a slow pace, as the trot and the gallop are fatal to good and pious recitation. Sometimes priests excuse this hurried reading, as they wish to save time! Why do priests wish to save time? "For study," some may say; but the obligation of the Divine Office precedes all obligations of study, and its devout recitation is of far greater importance to the priest and to the Church than is any other or every other study. Some priests gallop through the Hours, to gain time for other ministerial work, they say. But they forget that the primary work—after the celebration of Mass—and the most important work of a priest, is the great official prayer of the Church. Who amongst priests leads the life of ceaseless toil which the Cure d'Ars led? And we have read how he said his Hours. St. Francis Xavier found time to preach to his many neophytes, to teach them, to baptize them, and yet he did not use the permission given him to shorten his Breviary prayer. He read the whole Office daily and added to it prayers to obtain the grace of better attention and devotion.

Sometimes the reading of the Hours is hurried for a motive less praiseworthy than the motives of study or of priestly work. Producitur somnus, producitur mensa, produncuntur confabulationes, lusus, nugae nugarum; solius supremae Magestratis, cultus summa qua potest celeritate deproperatur (Kugler, De Spiritu Eccles.), "On this, God complained one day to St. Bridget, saying that some priests lose so much time every day in conversing with friends on worldly affairs; and afterwards, in conversing with Him, while they recite the Office, they are so hurried that they dishonour Him more than they glorify Him" (St. Alphonsus, Selva). In the hurried reading of the Office, time, a few minutes perhaps, is gained, but what is lost? Does the loss of all the lights and graces and blessings of the Office compensate for the time gained? It is important that all who read the Breviary hurriedly, or who may be tempted to acquire the habit, should weigh well the words read therein (Friday's Vespers) "Labor labiorum ipsorum operiet eos; cadent super eos carbones" (Ps. 139). "The labour of their lips shall overwhelm them; burning coals shall fall upon them."

To acquire this important habit, the practice of reading at a slow pace the words of the Breviary, authors suggest several little hints. One is, never to start reading the Hours unless there be ample time for finishing the Hour or Hours intended to be then and there read. The practice of squeezing the small Hours into scraps of time (e.g., in the intervals between hearing confessions in the confessional, at a session) is fatal to careful and pious reading. Another hint is, to read everything, every word (e.g., Pater Noster, Ave, Credo), and to repeat nothing from memory, 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 unnoticed. This was the practice of St. Charles Borromeo. St. Philip Neri never recited from memory even in saying the small Hours. St. Vincent de Paul always spent a great time in saying his Breviary. His intense fervour was helped by his careful reading of every word, and this practice of keeping his eyes fixed steadily on the printed matter of the book he recommended to his congregation of priests. Some holy priests maintained that they could recite from memory with greater fervour than from the reading of the pages of the Breviary; but the practice is not one for the many. Another hint to help pious recitation is to earnestly wish to say the Office worthily, attentively and devoutly. 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 carelessly, tepidly and mechanically. But in spite of all precautions, it may be noticed during the recitation of the Hours that, without our own fault, the words are said too quickly. It is advised, then, to pause and to say mentally what the Venerable Boudon was wont to say to his soul in similar circumstances: "To punish and mortify thee, I will go more slowly; I will devote to my office to-day a longer time" (Bacquez).

IV. To prevent distractions and to banish them are no easy matters. It is impossible to avoid all distractions. Involuntary distractions do not hinder merit; still it is important that an effort be made to diminish and repress the quality of such disturbing elements in prayer.

First of all, we can never totally avoid all distractions, nor can we entirely and completely remove them when they enter our souls. The human soul cannot pray for any notable time without distraction. The greatest saints knew this well. St. Augustine wrote, "Vult se tenere ut stet, et quodammodo fugit a se nec invenit cancellos quibus se includat" (in Psalm 95). St. Thomas wrote "Vix unum Pater noster potest homo dicere quin mens ad alia fertur." The author of the Imitation of Christ wrote, "For I confess truly that I am accustomed to be very much distracted. For oftentimes I am not there where I am bodily standing or sitting, but am rather there where my thoughts carry me" (Bk. iii. c. 48). The same writer wrote, "And I, a wretch and the vilest of men.... I can hardly spend one half hour as I ought." St. Teresa wrote, "I am not less distracted than you are during Office, and try to think that it arises from weakness of head. Do not fear to think so, too. Does not our Lord know, that when we perform this duty we would wish to do it with the greatest possible attention?"

After reading these words we can understand how prayer offered up with involuntary distractions is true, holy prayer. St. Thomas tells us "Dicendum quod in spiritu et veritate orat, qui ex instinctu spiritus ad orandum accedit, etiamsi ex aliqua infirmitate mens postmodum evagetur.... Evagatio vero mentis quae fit praeter propositum orationis fructum non tollat" (2.2. q. 83, a. 13).

Nevertheless, every effort should be made to avoid and to banish distractions. The ways of doing this are given in all treatises on prayer. Every priest knows them well. There are negative means and positive means. The negative means consist in withdrawing the senses and the powers of the soul from everything disturbing the soul's converse with God; in guarding against any too absorbing interest in worldly affairs, so that the mind is unmanageable and cannot be fixed on sacred things. St. Francis of Assisi, working at a piece of furniture before saying Terce, was, during the saying of that hour disturbed by the thought of his manual work. When he re-entered his cell he took the bit of work and threw it in the fire saying, "I wish to sacrifice to the Lord the thing which hindered my prayer to Him."

The positive means of avoiding and of banishing distractions are given above; they are to read slowly, to read every word, to read in a becoming position, to observe choir directions, to give ample time to each Hour. Another rule given by writers on the pious recitation of the Office, is to pause at certain places in the psalms to renew attention and elicit affections. Some authors recommend such pauses at the end of the invitatory, at the end of each hymn, or after each Gloria. "Study well the Gloria Patri," said St. Francis of Assisi, "for in it you find the substance of the scriptures."

V. To apply the mind to what is read is another help to pious recitation. It seems to be a useless repetition of an obvious fact that to apply the mind to the prayers read, helps to ward off and to drive away distractions. Such a practice is natural for a person of intelligence, and the Church wishes and expects such intelligent and heartfelt prayer. God said to the Jewish priests what applies to the Christian priesthood, too: "And now, O ye priests, this commandment is to you, if you will not hear, if you will not lay it to heart to give glory to My name, saith the Lord of Hosts, I will curse your blessings, because you have not laid it to heart" (Mal. ii. 1-2). Christ complained about the Jewish people who honoured Him with their lips, but had their hearts far from Him. And God's great servants realized this fully. St. Paul said, "And he that speaketh by a tongue (the gift of speaking strange tongues) let him pray that he may interpret. For if I pray in a tongue my spirit prayeth, but my understanding is without fruit. What is it then? I will pray with the spirit. I will pray also with the understanding. I will sing with the spirit, I will sing also with the understanding" (I. Cor. xiv. 13-15). St. Gregory the Great said that true prayer consists not only in the articulation of the words, but also in the attention of the heart; for to obtain the divine graces our good desires have greater efficacy than mere words (Moral, lib. 22. cap. 13). Peter de Blois wrote of the priests of his time, "Labia sunt in canticis et animus in patinis! Their lips are in the psalms, but their heart is in the dishes!" (Selva). "Age quod agis," says the Imitation of Christ.

VI. It is advisable not to dwell on the literary excellence of the Breviary during the recitation of the Office. It is a useful thing that priests should recognise the authorship of the psalms recited, their probable dates, the circumstances of their composition, the sublimity of their thought, the peculiarity of their Hebrew style, the rhythm and poetry of the Hebrews. But the dwelling on these thoughts leads to distractions. Again, some priests, like the clerics of the Renaissance and post-Renaissance times, despise and dislike the Breviary for its alleged barbarous style. These unworthy and foolish sentiments are met with, very rarely. They are opposed to the priestly spirit, which should love and respect the Scripture extracts, God's inspired words. The homilies from the Fathers are well chosen, and suitable for the greatest prayer and for the greatest prayerbook the world has ever known. The hymns are the wonder and study of scholars of every religion. St. Augustine, after his conversion even, felt a repugnance for the holy Scriptures as unequal to Cicero in form. But in his mature age and considered judgment, the saint reversed his judgment; "non habent," he wrote of the Pagan classics, "illae paginae vultum pietatis, lacrymas confessionis spiritum contribulatum cor contritum et humiliatum" (Confess. Bk. 7, c. 21).

VII. To think of Christ's Passion is another aid to good Breviary recitation. We have seen in the theological part of this book (page 4) the seven principal stages of the Passion which correspond with the seven principal parts of the Office. And this devout thought on some scene of the Passion is recommended by all writers on the Divine Office, as an easy and very profitable means and aid to attentive and devout saying of the Hours. It is a means practised by thousands of priests.

St. Bonaventure recommended that at each Hour some thought of the mysteries of the life and death of Christ should be held in mind. Thus, Matins, the night Office, might be offered up in honour of the birth and infancy of Christ; Lauds, in honour of His resurrection; Terce, in honour of the coming of the Holy Ghost; None, in memory of Christ's death; Vespers, in thanksgiving for the Eucharist.

VIII. To remember the presence of God, of our angel guardian, and of the demons, is a practice recommended by writers on recitation of the Office in or out of choir. This thought of the presence of God was one of the aids recommended by St. Benedict to his religious, to aid their devout fulfilment of the great work of reciting their Hours worthily, attentively, and devoutly. Centuries after St. Benedict's death we find St. Bonaventure repeating this advice to his novices. Blessed Peter Faber, S.J., to make his Breviary prayer more fervent, used to picture to himself the presence of his guardian angel at his side recording his pious and holy thoughts, and the demon recording his distractions. "Dearly beloved priest," wrote St. Alphonsus, "when you take the Breviary in your hand, imagine that an angel stands on one side to register your merits in the Book of Life if you say the Office with devotion, and on the other a devil who, if you recite it with distraction, writes your faults in the book of death. With this thought excite yourself to say the Office with the greatest possible devotion. Endeavour, then, not only at the beginning of the Office, but also at the beginning of each psalm, to renew your attention, that you may be able to excite in your heart all the sentiments that you shall read" (Selva).



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 is necessary in order to gain the indulgence granted by Pope Pius X. to all persons obliged to recite the Divine Office. It is not of obligation and its omission is not sinful. It forms no part of the obligatory Office. "It must be said kneeling, but at the request of Cardinal Asquini, Prefect of the Congregation of Indulgences, Pope Pius IX. was pleased to make one exception (July 12, 1865) in favour of persons who were not able to say it kneeling—infirmitatis tantum causa. Hence, travellers or persons on a journey are not exempted, for they can say it kneeling at the end of the journey. It is sufficient to say the 'Sacro-sanctae' once only, that is, at the end of Compline, with the intention of obtaining pardon of all the defects a person may have been guilty of in saying the entire Office. Yet it may be repeated after each Hour, e.g., after Matins, and Lauds, after the small Hours and after Compline; in each case one would thereby get forgiveness for the faults committed during the part of the Office recited. This explanation has been given by the Holy Father (Pius IX.) himself. The usage amongst the chapters at Rome, as at St. Peter's, St. Mary's, etc., is to recite it every time they leave the choir" (Maurel, S.J., Le chretien e claire sur la nature et l'usage des Indulgences). The beauty and sublimity of this prayer is not always appreciated. Its translation here may inspire fresh thoughts of fervour. "To the most holy and undivided Trinity, to the humanity of our Lord Jesus Christ crucified, to the fruitful virginity of the most glorious Mary ever a Virgin, and to the company of all the saints, be given by every creature eternal praise, honour, power and glory, and to us the remission of all our sins. Amen. Blessed be the womb of the Virgin Mary, which bore the Son of the Eternal Father. And blessed be the breasts which gave suck to Christ, our Lord."

In connection with this prayer an interesting question is discussed in the Irish Ecclesiastical Record (No. 540. December, 1912). Is this prayer merely a sacramental? Has it an indulgence attached to it at all? The querist quotes The new Raccolta, in answering the second part of his query but wishes to know if it be an indulgence how it produces its effects. "For either the defects committed in reading the Divine Office are voluntary or involuntary. If voluntary they are sins and consequently cannot be touched by an indulgence; if involuntary they are not sinful and therefore stand in no need of an indulgence." In a very long reply Dr. John M. Harty sums up, "For our part we adhere to the view which says that the efficacy of the privilege annexed by Leo X. and Pius X. to the Sacro-sanctae is derived from an indulgence. At the same time we think that these prayers are also sacramentals, since they are official prayers of the Church. Under this aspect, they obtain the ordinary benefits which are attached to sacramentals, and, accordingly lead to a remission of sin and temporal punishment by means of sorrow and satisfaction, which are elicited under the influence of the abundant graces given by God, through the intercession of the Church. They also placate God, so as to render Him willing to grant His favours even though defects exist in the recitation of the Office.... Though these defects are not produced ex opere operato, they nevertheless are real, and are an encouragement to priests, whose human frailty prevents the perfect performance even of the most sacred functions of their priestly office."



PART III

THE CANONICAL HOURS.



CHAPTER I.

MATINS.

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 author's meaning. This, the principal Hour of the Church's public prayer, was, in the early days of Christianity, said at night, and was called Nocturnum and Vigiliae.

Origin. The night office of vigils dates from the very earliest days of Christianity. It derived its name from the vigils or night watches of the soldiers, who divided the night, from six o'clock in the evening to six o'clock in the morning, into four watches of three hours each. The nightly meetings of the Christians came to be called by the name vigils, but the meetings were not begun at the stated hours of military vigil and did not finish with them. Why these meetings of Christians were held at night, and in what their religious exercises consisted in, both in matter and form, is an unsolved problem. But it is certain that they resembled the services of the Jewish synagogue in the readings from Scripture, psalm-singing and prayers, and differed from those services by having readings from the Gospels, the Epistles, and from non-canonical books, such as the Epistle of St. Clement. The Eucharistic service always formed part of them. Indeed, the very name, Synagogue was given to these assemblies of Christians, as we see from the Pastor of Hermes. In their common prayer, they faced towards the East, as the Jews did towards Jerusalem. They had precentors and janitors as in the Jewish rites. Their services consisted of the readings from the Mosaic law, from Gospels and Epistles, exposition of Scripture, a set sermon, long and fervent "blessings" or thanksgiving and psalms. Before there were any written gospels to read, we gather that the reading of the Old Law, of the Prophets and the Psalms, was followed by a set sermon on the life and death of Christ (Bickel, Messe und Pascha, p, 91). From St. Basil (fourth century) it is concluded that two choirs sang the Psalms. Cassian writes that the monks of the fifth century celebrated the Night Office with twelve psalms and readings from the Old and the New Testaments. Hence, "we find the same elements repeated, the psalms generally chanted in the form of responses, that is to say, by one or more cantors, the choir repeating one verse which served as a response, alternately with the verses of the psalms, which were sung by the cantors, readings taken from the Old and the New Testaments and, later on, from the works of the Fathers and Doctors; litanies, supplications, prayers for divers members of the Church, clergy, faithful, neophytes and catechumens; for emperors, travellers; the sick; and generally for all the necessities of the Church, and even for Jews and for heretics. It is quite easy to find these essentials in our modern Matins" (Dom Cabrol, Cath. Encyclopedia, art. "Matins").

Matins on account of its length and position in the Breviary is the most important part of the daily Office. And, on account of the variety and beauty of its elements, is considered the most remarkable.

The prayer Pater Noster begins the Office. It is the Lord's prayer, divina institutions formata, when Christ told His Apostles "Sic vos orabitis" (St. Matt. vi. 9). It is the most excellent of all prayers, being most excellent in its author, its form, its depth of meaning, its effects. The prayer consists of a preface, "Our Father, Who art in heaven, hallowed be Thy name, Thy Kingdom come, Thy will be done on earth as it is in heaven." And in the body of the prayer are seven petitions—three for the honour and glory of God, in and by ourselves, and four for our own wants, spiritual and temporal. Very excellent matter on the greatest of prayers is to be found in the Catechism of the Council of Trent (translation, Duffy, Dublin) and in A Lapide (St. Matt. vi.). 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 century. 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 recitation. This practice delayed the beginning of the Office in choir, and a rule was made that those who wished to say this prayer must say it in their stalls, in a low tone. Of course, in the Breviary of Pius V. (1568) this practice became obligatory on each person bound to read the Hours.

Ave Maria. This is a leading prayer amongst the great prayers of the Mass and the Office. It, too, is excellent in its authors, its form (clear, short devotional), in motive (in honouring Mary, Mother of God, and in begging her intercession). It is divided into three parts, the words of the angel, of St. Elizabeth and of the Church, Devout thoughts on this prayer have been penned by countless clients of Mary in every age. Priests are familiar with many such writings, great and small, but A Lapide (St. Luke I.) bears reading and re-reading. The prayer, as it stands in the Breviary to-day, is not of very ancient date. "In point of fact there is little or no trace of the Hail Mary as an accepted devotional formula before 1050.... To understand the developments of the devotion, it is important to grasp the fact that the Ave Maria was merely a form of greeting. It was, therefore, long customary to accompany the words with some external gesture of homage, a genuflexion, or at least an inclination of the head.... In the time of St. Louis the Ave Maria ended with the words benedictus fructus ventris tui: it has since been extended by the introduction both of the Holy Name and of a clause of petition.... We meet the Ave as we know it now, printed in the Breviary of the Camaldolese monks and in that of the Order de Mercede C. 1514. ... The official recognition of the Ave Maria in its complete form, though foreshadowed in the Catechism of the Council of Trent, was finally given in the Roman Breviary of 1568" (Father Thurston, S.J., Cath. Encyclopedia, art. "Hail Mary.")

Credo. The Apostles' Creed is placed at the beginning of Matins, because Matins is the beginning of the whole Office, and faith is the beginning, the principium of every supernatural work. St. Paul teaches us that it is necessary for us to stir up our faith when we approach God, "For he that cometh to God must believe that He is." In reciting the Creed we should think of the sublime truths of our faith, and our hearts should feel, what our lips say, "For with the heart we believe unto justice; but with the mouth confession is made unto salvation" (Rom. x. 10). We should remember too, that this formula of faith comes to us from Apostolic times and that it has been repeated millions of times by saints and martyrs; their sentiments of belief, of confidence in God and love of God should be ours.

Domine labia mea aperies. The practice of this beautiful invocation dates from the time of St. Benedict (480-553). In his Office it stood after the words Deus in adjutorium. These words Domine labia mea aperies, taken from the Psalm Miserere, remind us of God purifying the lips of Isaias His prophet with a burning coal, of how God opened the lips of Zachary to bless God and to prophesy. "And immediately his mouth was opened and his tongue loosed, and he spoke blessing God" (St. Luke, i. 64). Very appropriately, does the priest reciting the Divine Office ask God to open his lips, to fortify his conscience, to touch his heart.

Deus in adjutorium. These words, the opening words of Psalm 69, were always and everywhere used by the monks of old, says Cassian, who called this short prayer the formula of piety, the continual prayer. The Church repeats it often in her Office. St. John Climacus says it is the great cry of petition for help to triumph over our invisible enemy, who wishes to distract us and to mar our prayer. It should be said with humility and with confidence in God. In repeating these holy words we make the sign of the Cross; for, all grace comes from the sacrifice of the Cross; and besides, it is a holy and an ancient practice to begin all good works with the sacred sign.

Gloria Patri. This little prayer indicates the purpose and end of the recitation of the Office, the glory of the Holy Trinity. "Bring to the Lord glory and honour; bring to the Lord glory to His name" (Psalm 28). The many repetitions of this formula in the Church liturgy shows the great honour which she pays to it, and the trust she places in its efficacy. It was especially loved by St. Francis of Assisi, who said that it contained all wisdom.

This form of doxology, "Glory be to the Father, to the Son, and to the Holy Ghost," was adopted to repel Arianism, by giving to the faithful a compact theological formula by which they could end every dispute. Some authors quote St. Ephrem (circa 363) as the originator of this much-used prayer. The form would seem to be of Syrian origin, translated into Greek and later into Latin (Dom Cambrol, Dictionnaire d' Archeologie Chretienne, I., 2282, et seq., word Antienne, Liturgie; Month, May, 1910).

Invitatory. Venite Adoremus.... The cry of the Church calling on all to adore and praise God, Who has done all for us, Who is the Great Shepherd, and we, the sheep of His fold, should not harden our hearts as did the ungrateful Jews. We should pray for all, Catholics, infidels and sinners.

"A message from the saints. Let us imagine, like St. Stephen at his martyrdom, we are privileged to see the heavens opened, and before our eyes the City of God, with its twelve gates all of pearl, and its streets of pure gold, as it were transparent glass, is laid bare, and that we see the angels in their legions, and the redeemed of the Lord around the throne of God. Thousands of thousands are ministering to Him," as St. John tells us, "and ten thousand times a hundred thousand stand before Him," and we hear the voice of God, as the noise of many waters in company with that great multitude which no man can number, out of every tribe and nation, clothed in white robes, with palms in their hands, coming into Sion with praise, with everlasting joy upon their heads, for from their eyes God has wiped away all tears, and sorrow and mourning have fled away.

"There are the white-robed army of Martyrs, holy Confessors, too, men of renown in their generation, and Virgins, the Spouses of Christ: there are those who have come through great tribulation, who once, perchance, were far from God, but have washed their robes in the blood of the Lamb and are now numbered among the people of God, sitting in the beauty of peace and in the tabernacle of confidence and in wealthy rest. Let us bring them all before us in vision. They have overcome the beast and are standing by the sea of glass, having the harps of God; 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 life." Let us listen as they sing their canticle to God, "Holy, Holy, Holy, Lord God of Hosts, who is and who was and who is to come"; let us listen as they sing to us, for we are fellow citizens with them, and where they are we also must be if we remain faithful to the end. What do they sing, "O come let us praise the Lord with joy; let us joyfully sing to God, our Saviour" (Sing ye to the Lord, pp. 94-95—Rev. R. Eaton).

The authorship of this psalm—which is said daily in Matins—is attributed to David in the Septuagint and Vulgate. Its Latin form in the invitatory differs slightly from the Vulgate text. The Breviary retains here the text of St. Jerome's revision and the Vulgate contains the second and more correct revision.

Hymns. The hymn is an answer to the invitation given to us in the invitatory, to praise God and to rejoice with Him. It is a song of joy and praise. Hymns were introduced into the Divine Office in the Eastern Church before the time of St. Ambrose (340-397). To combat the Arians, who spread their errors by verse set to popular airs, St. Ambrose, it is said, introduced public liturgical hymn-singing in his church in Milan, and his example was followed gradually through the Western Church. (See Note A, infra.)

The final stanza of a Breviary hymn is called the doxology ([Greek: doxa] praise, [Greek: logos] speech), a speaking of praise. Hymns which have the final stanza proper, the Ave Maris stella, Lauds hymn of the Blessed Sacrament, Matins hymn for several Martyrs, the first Vesper hymn of the Office of Holy Cross, and the Vesper hymns of St. Venantius and St. John Cantius, never change the wording of the stanza.

But, where the metre of the hymn admits such a change as possible in the last stanza.

(a) From Christmas to Epiphany Jesu tibi sit gloria, Qui natus es de Virgine is inserted in all hymns, even on saints' offices.

(b) From Epiphany till end of its octave, Jesu tibi sit gloria, Qui apparuisti gentibus.

(c) From Low Sunday till Ascension Thursday, on Pentecost Sunday and its octave, all hymns end in Deo Patri sit gloria, Et Filio qui a mortuis.

This is the ending for all hymns of saints' feasts in Paschal times, excepting those hymns mentioned above.

(d) From Ascension to Pentecost (except in the hymn Salutis humanae Sator) the doxology is Jesu tibi sit gloria, Qui victor in coelum redis.

(e) Feast of Transfiguration has Jesu, tibi sit gloria, Qui te revelas parvulis.

In all other hymns the doxology is read as it is printed in the Breviary.

Antiphons. Antiphon, coming from Greek words meaning a re-echoing of the sound, is a chant performed alternately by two choirs, and was used in pagan drama, long before the Christian era. At what date it was introduced into Church liturgy it is difficult to determine. Some say it was introduced by St. Ignatius, second Bishop of Antioch. It is certain that it was used by bishops and priests to attract, retain and teach the faithful during the Arian heresy. In church music, the lector ceased to recite the psalm as a solo and the faithful divided into two choirs, united in the refrain Gloria Patri.

With us, the antiphon generally is a verse or verses from Scripture, recited before and after each psalm. "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 understood. In other words, it gives the key to the liturgical and mystical meaning of the psalm, with regard to the feast on which it occurs" (Cath. Encycl., art. "Antiphon").

Psalms. In the Breviary, before the recent reform, twelve psalms were recited in the first nocturn of Sundays and on ferias. This recitation of twelve psalms was, Cassian tells us, caused by the apparition of an angel, who appeared to the monks and sang at one session twelve psalms, terminating with Alleluia. The event was mentioned at the Council of Tours, In the new reform, nine psalms are recited at Matins; they should, the old writers on liturgy tell us, remind us of the nine choirs of angels who without ceasing sing God's praise.

In the new Psalter, the Psalms have been divided into two large divisions, Psalms I.—CVIII. being assigned to the night Office, Matins; and Psalms CIX.—CL. for the day Offices, Lauds to Compline. From this latter division has been made:—

(1) a selection of psalms suitable by their character and meaning to Lauds (vide infra, psalms at Lauds);

(2) a selection of psalms suitable to Compline;

(3) the psalms long used in the small Hours of Sunday's Office;

(4) the first psalms assigned by Pope Pius V. to Prime on Monday, Tuesday, Wednesday, Thursday and Friday.

The remaining psalms are divided into seven groups, in simple numerical order. The psalms of Matins generally come first, and are followed immediately by the groups of psalms for the day Hours.

In the new Breviary, seven new canticles are added to the ten, which stood in the older book. The ten taken from the old and from the new Testament are Audite coeli (Deut., chap. 32) in Lauds for Saturday; Benedicite (Daniel, chap. 3) Sunday's Lauds; Cantemus (Exod., chap. 15) Thursday's Lauds; Confitebor (Isaias, chap. 12) Monday's Lauds; Domine audivi (Habacuc, chap. 3) Friday's Lauds; Ego dixi (Isaias, chap. 38) Tuesday's Lauds; Exultavit (I. Kings, chap 2) Wednesday's Lauds. From the new Testament we have Benedictus, Magnificat, Nunc dimittis. To these are now added Audite verbum (Jeremias, chap. 31), Benedictus es (I. Paralip., chap. 29), Benedictus es (Daniel, chap. 3), Hymnum cantemus (Judith, chap. 16), Magnus es (Tobias, chap. 13), Miserere nostri (Ecclus. 36), Vere tu es Deus (Isaias, chap. 45). (Cf. The New Psalter, Burton and Myers, pp. 51-52).

"The psalms retain the accentuation of the Latin words, which was inserted at the request of Pius V. in the Reformed Breviary of 1568; and also the asterisk, which was introduced to mark the division of the verses of the Psalms in Urban VIII.'s Reform in 1632." The verse division of the psalms do not, in the Breviary, always coincide with those of the Vulgate—e.g., Psalm X.:—

PSALTER VULGATE

Dominus in templo sancto suo Dominus in templo sancto suo Dominus in coelo sedes ejus Dominus in coela sedes ejus: (v.4). Oculi ejus in pauperem respsiciunt; palpebrae ejus interrogant filios hominum (verse 5).

The present verse divisions of the Vulgate were introduced by a Calvinistic printer of Geneva, who used them in an edition of the Greek new Testament published in 1561. Formerly, biblical chapters were, for sake of reference, divided into seven sections denoted by letters of the alphabet a, b, c, etc. In the older breviaries, the reference to the little lesson at Compline stood, I. Pet. v.c. The new Breviary has adopted the modern form of reference, and we now read I. Pet. v. 8-9. It is sometimes confusing to find reference made to the psalms by non-Catholic writers. This arises from the different method of numbering which is used by them. In the Greek version of the old Testament—the septuagent—the Psalter is arranged differently from the Hebrew. Psalms 9 and 10 are counted as one and so are Psalms 114 and 115, but 116 and 117 are divided into two, leaving the complete number 150, as in the Hebrew version. The Vulgate and the Douay version follow the Greek, and Psalm 9 contains 21 verses, not 38 as in the English Authorised Version. The English revised version follows the numbering of the Vulgate.

"Our Latin version of the Psalms is that of the old Itala; it was not made directly on the Hebrew original ... it is then a translation (the Greek). By the time of St. Jerome, it had become very faulty, owing to the very many transcriptions which had been made of it; and this great scholar revised it, about 383 A.D., on the request of Pope Damascus. His corrections were not very numerous, because, he feared to upset, by too many changes, the habits of the faithful, most of whom knew the psalms by heart. This first version is known as the Roman Psalter. It was soon deemed insufficient. St. Jerome once more set to work between 387 and 391, and published a second edition, more carefully and more extensively corrected, of the Italic version of the Psalms; it is called the Gallican Psalter, because it was adopted by the churches of Gaul. When he, later on, translated the Old Testament from the Hebrew, he published his third edition of the Psalms, the Hebraic Psalter. This version was a good one, but the faithful were so familiar with the old Itala psalter that the Church, in her wisdom, thought best to keep it in the editions of the Vulgate according to the Gallican form.... Our official version of the psalms is then in many ways defective. It is frequently incorrect and barbarous in style, obscure in places, and even fails at times to give the exact sense of the original. Although our Vulgate is not perfect, it possesses admirable strength and conciseness, joined to an agreeable savour which gives it the greatest value and causes the words of the sacred singers, under this form of the Latin spoken by the people, 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" (Vigouroux; Manuel Biblique, tom. ii., 663-664).

The following replies by the Biblical Commission (May, 1910) may not be deemed out of place:—

I. Whether the appellations, Psalms of David, Hymns of David, Davidical Psaltery, employed in the old collections and in the Councils themselves to designate the Book of the one hundred and fifty Psalms of the Old Testament, 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 alone, have so much force that David must be regarded as the sole author of the entire Psaltery?

ANSWER: In the negative.

II. Whether it may rightly be argued from the concordance of the Hebrew text with the Alexandrine Greek text and other ancient versions, that the titles prefixed to the Hebrew text are older than the version known as the Septuagint, and that therefore they have been derived if not from the authors themselves of the Psalms at least from the ancient Judaic tradition?

ANSWER: In the affirmative.

III. Whether the said titles of the Psalms, as witnesses of Judaic tradition, may be prudently called into question when there is no grave argument against their genuineness?

ANSWER: In the negative.

IV. Whether, considering the not unfrequent testimonies of the Sacred Scripture concerning the natural skill of David, illumined by the gift of the Holy Ghost, in the composition of religious canticles, the institutions laid down by him for the liturgical chant of the Psalms, 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 antiquity, and in addition to all this the agreement of the Jews and the Fathers and Doctors of the Church, it can be prudently denied that David is the principal author of the canticles of the Psaltery, or that it can be affirmed that only a few of the canticles are to be attributed to the Royal Psalmist?

ANSWER: In the negative to both parts.

V. Whether, specifically, 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 David, among which are specially to be reckoned Psalm II., "Quare fremuerunt gentes"; Psalm XV., "Conserva me Domine"; Psalm XVII., "Diligam te, Domine fortitudo mea"; Psalm XXXI., "Beati quorum remissae sunt iniquitates"; Psalm LXVIII., "Salvum me fac, Deus"; Psalm CIX., "Dixit Dominus Domino meo"?

ANSWER: In the negative.

VI. Whether it is possible to admit the opinion of those who hold that among the Psalms of the Psaltery there are some, either of David or of other authors which on account of liturgical or musical reasons, the carelessness of amanuenses or other unknown causes, have been divided or united; and also that there are other Psalms such as the "Miserere mei, Deus," which in order that they might be better adapted to the historical circumstances or solemnities of the Jewish people have been slightly revised or modified, by the omission or addition of a versicle or two saving, however, the inspiration of the whole sacred text?

ANSWER: In the affirmative to both parts.

VII. 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 Nehemias, or even after the time of the Macchabees?

ANSWER: In the negative.

VIII. Whether from the manifold testimonies of the Sacred Books of the New Testament, and the unanimous agreement of the Fathers, as well as from the admission of the writers of the Jewish people, several prophetic and Messianic psalms are to be recognised, as prophesying concerning the coming kingdom, priesthood, passion, death and resurrection of the future Redeemer; and that therefore the opinion is to be absolutely rejected of those who, perverting the prophetic and Messianic character of the Psalms, twist these same prophecies regarding Christ into merely a prediction regarding the future lot of the chosen people?

ANSWER: In the affirmative to both parts.

On May 1, 1910, in an audience graciously granted to both Most Reverend Consultors Secretaries His Holiness approved the foregoing answers and ordered that they be published.

Rome, May 1, 1910.

PULCRANUS VIGOUROUX, P.S.S.

LAURENTIUS JANSSENS, O.S.B.

Consultors Secretaries.

The Psalms were always dear to the hearts of Christians. Our Lord died with the words of a psalm on His sacred lips: "Into thy hands I commend my spirit" (Psalm 30, v. 6). Millions of dying Christians have repeated His great prayer. On the Church's very birthday, when St. Peter preached the first Christian sermon, he had three texts and two of them were from the Psalms (Acts II.). To an educated and rigid Pharisee like St. Paul they were a treasure house of teaching. To the early Christians the Psalms were a prayer book, for there was no Christian literature. It was twenty-five years after the Ascension before the first books of the New Testament were written. Hence St. Paul and St. James tell their fellow Christians to use the Psalms in worship (Ephesians, v. 19; Colos. iii. 16; I. St. James 5-13). Some of the greatest of the early Christian writers and saints, Origen, St. Athanasius, Hilary of Poitiers, St. Ambrose, St. Chrysostom, Bede, and St. Augustine all studied the psalms deeply and wrote learned commentaries on them. The works of later saints abound in happy and beautiful quotations from these religious poems. With them, too, as with those holy people of whom St. Chrysostom wrote, "David is first, last and midst." For many years no priest was ordained who could not recite the whole Psalter without the aid of a book, This veneration of the inspired words deserves respect and imitation. The learned Calmet (1672-1757) writing of the universal esteem and study of the Psalms, said that then there existed more than a thousand commentaries on them. Since then, the number has been doubled; so great and universal is the reverence and esteem in which this book of Scripture is held. To conclude this very long note on the Psalms I quote the quaint words of a mediaeval poet. It shows how the saints of old found their Master in the songs of His great ancestor:—

Rithmis et sensu verborum consociatum Psalterium Jesu, sic est opus hoc vocitatum, Qui legit intente, quocunque dolore prematur, Sentiet inde bonum, dolor ejus et alleviatur; Ergo pius legat hoc ejus sub amore libenter, Cujus ibi Nomen scriptum videt esse frequenter.

Versicle and respond are placed after the psalms and before the lessons to rouse the attention which is necessary before all prayer, and the lessons are a noble form of prayer. These little prayers are of very ancient origin and were dealt with by Alcuin (735-804) in his recension of the Gregorian books for use in Gaul. His pupil, Amalare, also studied them, so that a meaning should be found in what was sung, and that the truncated repetitions should be avoided. He retained what was traditional and ancient, introduced versicles and responds taken from ancient Roman books and from books belonging to Metz, selected passages from the Gospels which seem to fit in with the antiphons and added them to what he found in the Roman books, 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 (Baudot, The Roman Breviary, p. 88). Amalare had been administrator of the diocese of Lyons during the exile of Agobard the Archbishop. The latter, with learning and bitterness, attacked the reforms of Amalare, but, "in spite of all, the reform of Amalare held its ground in Metz, and then in the greater number of the churches north of the Alps" (Baudot, op. cit.). Much of the work of Amalare stands in our Breviary.

Pater Noster is said to beg from God, light and grace to understand the doctrine contained in the lessons. In choir, a part of the Pater Noster is said in common and in a loud voice to recall the Communion of saints.

Absolutions and Blessings. "The custom of giving a blessing before the lections was already in existence in the fourth century. The ruler of the choir, who gave it in the beginning, gave also the signal for the termination of the lesson by the words, 'Tu autem' (scil, desine or cessa), to which the reader responded 'Domine miserere nobis,' while the choir answered Deo gratias. In the palace of Aix-la-Chapeile, it was by knocking, and not by the words Tu autem, that the Emperor Charlemagne gave the signal for the conclusion of the lections, while the lector recited himself, Tu autem, Domine miserere nobis. The Rituale Ecclesiae Dunelmensis, containing fragments of the Roman liturgy from the end of the seventh to the ninth and tenth centuries, includes forms of blessing for the different festivals, sometimes three, sometimes nine. In the latter case each lesson was provided with its own form of blessing, which correspond with the mystery commemorated by the festival. The absolutions, Exaudi Domine and A vinculis peccatorum did not appear until the succeeding period" (Baudot, op. cit., p. 74).

In offices of three and of nine lessons, the lessons are preceded by the absolutions and blessings as they stand in the ordinarium, except in the Office for the Dead and Tenebrae Offices when they are not said. The Absolution is said immediately after the Pater Noster which follows the versicle and response under the third, sixth or ninth psalm. The first benediction is said immediately after it, and the second and third at the conclusion of the responses after each lesson and in reply to the words Jube Domine benedicere. The three words are to be said (when only one person recites the office) before the short Lesson at Prime and Compline.

In an office of nine lessons, the absolutions and benedictions in the first two nocturns do not vary; but in the third nocturns the eighth benediction may be, if the office is of a saint, Cujus festum, or if of two or more saints, Quorum (vel quarum) festum. The ninth may be Ad societatem or, if the ninth lesson be a gospel extract with homily, Per evangelica.

In offices of three lessons the Absolution Exaudi is said on Monday and Thursday; Ipsius, on Tuesday and Friday; A vinculis, on Wednesday and Saturday. But the benedictions vary. Thus, when a gospel extract and a homily are read, the three benedictions are Evangelica, Divinum, Ad societatem. When with the three lessons, no gospel extract is read, the benedictions are Benedictione, Unigenitus, Spiritus Sancti. In an office of a saint or saints, where the total number of lessons to be said is three (e.g., the Office of SS. Abdon et Sennen, 30 July), where first two lessons are from Scripture occurring and last lesson gives lives of these saints, the benedictions are, Ille nos, Cujus (vel Quorum aut Quarum) festum, Ad societatem.

Lessons. In the early days of Christendom, the Divine Office consisted in the singing of psalms, the reading of portions of Sacred Scripture and the saying of prayers. The principle of continuous reading of the books of the Bible bears an early date. Later were added readings from the acts of the martyrs, and later still, readings from the homilies of the Fathers. Till the seventh century the ferial Office had no lessons and the Sunday Office had only three, all taken from the Bible, which was read in its entirety, yearly. In the seventh century, ferial Offices received three lessons. About the time of St. Gregory, (died 604) the Office for Matins was divided into three parts or nocturns, each having lessons. The lessons for the second and third nocturns were not taken from the Bible, but from the works of the Fathers. These extracts were collected in book form—the homilaria. The collection of extracts made by Paul the deacon (730-797) and used by Charles the Great (742-814) in his kingdom, form the foundation of the collected extracts in our Breviaries. The scripture lessons in our Breviaries are generally known as "the scripture occurring," and are so arranged that each book of scripture is begun at least, except the books, Josue, Judges, Ruth, Paralipomenon and the Canticle of Canticles. Quignonez arranged in his reform that the whole Bible should be read yearly. But his book was withdrawn by Pope Paul IV. in 1558.

Although the ecclesiastical year begins with Advent, the beginnings of the Bible are not read till March. Hence, we begin the lessons from Genesis, after Septuagesima Sunday, and not, as we should naturally expect, at Advent, the beginning of the ecclesiastical year. 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 volume. Thus, the Acts of the Apostles begin on the Monday after Low Sunday and are read for a fortnight; The Apocalypse begins on the third Sunday after Easter and is read for a week; then the Epistle of St. James begins, and so on, with special regard to the feasts of the time, rather than to the order of the books of the Bible.

The lessons of the second nocturn are generally commemorative of a saint or some episode of a saint's life. They have been much, and often ignorantly criticised, even by priests. The science of hagiology is a very wide and far-reaching one, which demands knowledge and reverence. Priests wishing to study its elements may read with pleasure and profit and wonder The Legends of the Saints, by Pere H. Delehaye, S.J., Bollandist (Longmans, 3s. 6d.). "Has Lectiones secundi Nocturni ex Historiis sanctorum, quas nunc habemus recognitas fuisse a doctissimis Cardinalibus Bellarmino et Baronio, qui rejecerunt ea omnia, quae jure merito in dubium revocari poterant et approbatus sub Clemente VIII." (Gavantus). And Merati adds "quod aliqua qua controversia erant utpote alicujus aliquam haberent probabilitatem, ideo rejecta non fuerant sed retenta eo modo quo erant cum falsitatis argui non possent, quamvis fortasse opposita sententia sit a pluribus recepta" (Merati, Obser. ad Gavant, sec. v., chap. xii., nn. 10 and 16). The words of these learned men and the writings of the learned Bollandist mentioned above are worthy of consideration, as sometimes priests are puzzled about the truth and accuracy of the incidents recorded in those lessons of the second nocturn. They should be treated with reverence. The ignorant flippancy of a priest in an article (in a very secular periodical) on St. Expeditus gave great pain to Catholics and gave material for years to come to scoffing bigots.

"Legends, i.e., narratives, were based upon documents of the nature described above, and worked up by later writers, either for the purpose of edification or from the point of view of the historian. The writings, however, differ endlessly as to their value, according to the knowledge and authority possessed by the writers, and according to their nearness to the events described. There were many martyrs whose sufferings were recorded in no acta or passiones, but were imprinted on the memory of men and became part of the traditions handed down in the community, until they were finally committed to writing. The later this took place the worse for the authenticity. For it was then that anachronisms, alterations in titles, changes in the persons and other similar historical errors could more easily creep into the narrative, as we know in fact they have done in many instances. The historical sense was unfortunately lacking to the Franks and Byzantines, as well as all idea of sound criticism.

"A false kind of patriotism and national pride often go along with credulity, so that we find here and there in literature of this kind, even downright fabrication. After the introduction of printing, by which literature became more widely diffused, and comparative criticism was rendered possible, it at once became evident among Catholics that error was mixed with truth and that a sifting of the one from the other was necessary, and, in many cases, possible" (Kellner, Heorlology, pp. 209-210). "It was not the intention of the Church or of the compilers and authors of the service books to claim historical authority for their statements. And so, the Popes themselves have directed many emendations to be made in the legends of the Breviary, although many others still remain to be effected" (Dom Baumer, Histoire Du Breviare Roman). Cf. Dom Cabrol, Le Reforme du Breviare, pp. 61-63.

Responsories. (Title XXVII.). In the new Breviary the responsories to the lessons have been restored to their place of honour. They are of ancient origin, but "how they came to have a place in the Divine Office, who was responsible for their composition, what was the process of development until they reached their present form, are questions upon which liturgical writers are not quite agreed" (Rev. M. Eaton, Irish Eccles. Record, January, 1915). Amalare of Metz found them fully formed and placed. The rule of St. Benedict, written about 530 A.D., mentions them as a recognised part of Matins. In solemn vigils, in the early Church, the congregation took part in the psalm singing, and hence we find psalmi responsorii mentioned, and we still have a typical instance in the Invitatory Psalm of our Office. Probably, some similar practice existed in the readings from Sacred Scripture. "At those primitive vigils, then, after the reading of the Sacred Scripture, the responsory was given by the precentor and the assembled faithful took up the words and chanted them forth in the same simple melody. Next, a verse was sung frequently echoing the same sentiment, and the choir again, as in the psalmi responsorii, repeated the refrain or the responsorii proper. Frequently other verses were added according to the dignity of the festivals, and after each the faithful struck in with the original refrain.... At first those responsories would probably have been extempore ... left to the genius or to the inspiration of the individual chanter, but gradually, by a survival of the fittest, the most beautiful ones became stereotyped and spread throughout several churches.... Later they were carefully collected, arranged and codified by St. Gregory or one of his predecessors and passed into all the books of liturgy" (Rev. M. Eaton, loc. cit.). Monsignor Battifol (History of the Roman Breviary, Eng, trans., p. 78) says that these parts of the liturgy, in beauty and eloquence rival the chorus dialogues of Greek drama, and quotes as an example the Aspiciens a longe from the first Sunday of Advent.

Rubrics. The responsories, as a rule, are said after each lesson of Matins. When the Te Deum is said after the ninth lesson, there are only eight responsories. At the end of the third, sixth and eighth lesson the Gloria Patri with a repetition of part of the responsory is said. It is said in the second responsory in offices of three lessons only. In Passiontide the Gloria Patri is not said, but the responsory is repeated ab initio. In the Requiem Office Gloria Patri is replaced by "requiem aeternam." In the Sundays of Advent, Sundays after Septuagesima until Palm Sunday, and in the triduum before Easter, there are nine responsories recited.

Perhaps an explanation of the rubric may not be useless. The asterisk (*) indicates the part which should be repeated first after the verse and immediately after the Gloria Patri. The Gloria Patri should be said to include the word sancto, and sicut erat should not be said. Some responsories have two or three asterisks, and then the repetitions should be made from one asterisk to another and not as far as the verse ending. Examples may be seen in the responsories for the first Sunday of Advent and in the Libera nos of the Requiem Office. 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 expression. They were compiled by Maurice de Sully (circa 1196), Bishop of Paris.

Symbolism of the Rubric. The responsories are placed after the lessons, the old writers on liturgy say, to excite attention and devotion, to thank God for the instruction given in the lessons, 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 it." Again, 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 schism.

Te Deum (Title XXXI.). Author. In the Breviary prior to the reform of Pius X., this hymn was printed under the words "Hymnus SS. Ambrosii et Augustini." However, "no one thinks now of attributing this canto to either St. Ambrose or St. Augustine" (Battifol, op. cit., p. 110). Formerly, it was piously believed to have been composed and sung by these saints on the evening of Augustine's baptism. The question of the authorship of this hymn has led to much study and much controversy. Some scholars attribute it to St. Hilary, others to Sisebut, a Benedictine; others to Nicetas, Bishop of Treves, in the year 527. To-day, the opinion of the learned Benedictine, Dom. Morin—who follows the readings of the Irish manuscripts—that the hymn was written by Nicetas of Remesiana (circa 400 A.D.), is the most probable. This opinion has been criticised by several Continental scholars (V. Cath. Encly., art. "Te Deum").

Rubrics. The Te Deum is always said at the end of Matins, unless in Matins of Feast of Holy Innocents, of Sundays of Advent, and from Septuagesima to Palm Sunday, and ferias outside Eastertide (from Low Sunday to Ascension Day).

The Structure of the Hymn. In this wonderful composition, there are probably two hymns connected, and followed by a set of versicles and. responses, which might be used with any similar hymn. It is probable that the first hymn (Te Deum ... Paraclitum Spiritum), lines 1 to 13 of Te Deum are older than the second part, which was written probably as a sequel to the early hymn. The rhythm of the hymn is very beautiful, being free from abruptness and monotony. Students of poetry may note that seven lines have the exact hexameter ending, if scanned accentually, as voce proclamant; Deus sabbaoth, etc. Seven have two dactyls, as laudabilis numerus, laudat exercitus; one ends with spondees, apostolorum chorus. The other six lines have a less regular ending.

This hymn of praise to the Blessed Trinity is divided into two parts and seems to be modelled on the lines of the Psalm 148, Laudate Dominum de coelis (see Sunday Lauds I.). The verses 1 to 6 of the hymn, like the opening verses of the psalm, record the worship and adoration of the angels. The second part of the hymn records the worship of human beings living or dead—Apostles, Prophets, Martyrs. The second hymn, Tu Rex gloriae Christi, etc., is a prayer to Christ, the God Incarnate, the Redeemer now in Glory, to aid His servants and to aid them to be of the number of His saints in everlasting glory.

The third part of the hymn, vv. 22-29 (Salvum fac ... in aeternum) is considered by scholars to be simply versicles, responses and prayers; the verses 22-23 (Salvum fac... usque in aeternum). being the versicle, and verses 24-25 (Per singulos dies... saeculi), verse 2 of Psalm 144 being the response before the beautiful verses of prayer "Dignare Domine die isto sine peccato nos custodire," etc. "Vouchsafe, O Lord, to keep us this day from sin; O Lord, have mercy on us," etc., etc.

This hymn has a special interest for Irish priests, as the Irish recensions of it, found in the Bangor Antiphoner (to be seen in the Library of Trinity College, Dublin) are of the greatest value to scholars engaged in critical study. They date from the tenth century, and give Nicetas as the author. The wording in the old Irish Antiphoner differs in some verses from the text given in our Breviary. Thus, in verse 6, the Bangor text has, universa before the word terra; again, in verse 18, the Breviary reads "Tu ad deteram Dei sedes," Bangor, and probably more correctly, reads sedens. Verses 26-29, "Dignare Domine... confundar in aeternum" are not found in the Irish book. Those who wish to study these old Irish MSS. may receive great help from Warren's Bangor Antiphoner (II., pp.83-91) and light comes too from Julian's Dictionary of Hymnology (pp. 1120-1121).

SOME TEXTS AND INTENTIONS WHICH MAY HELP TOWARDS THE WORTHY RECITATION OF MATINS (vide pages 4, 120).

"Matutina ligat Christum qui crimina purgat." "Although I should die with Thee, I will not deny Thee." "And in like manner also said they all." "Pray, lest you enter into temptation," "And being in agony He prayed the longer." "Friend, whereunto art thou come?—" "And they holding Jesus led Him away"—the Garden. "Art thou one of His disciples?" "My kingdom is not of this world"—Before the High Priest.

General Intentions:-Exaltation of the Church; the Pope; the Mission to the heathen; Christian nations; the conversion of the heretics, infidels and sinners; the Catholic laity; the Catholic priesthood.

Personal Intentions:-Lively faith; a greater hope; ardent charity.

Special Intentions:-For parents; for benefactors; for those in sorrow; dying sinners; deceased priests of Ireland; for the conversion of England; for vocations to the priesthood.



CHAPTER II.

LAUDS.

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 "Matutinum," or morning Office, and sometimes it was called Gallicinum or Galli cantus from being recited at cock-crow. This is the Office of daybreak and hence its symbolism is of Christ's resurrection. "Christ, the light of the world, rose from the tomb on Easter morning, like a radiant sun, trampling over darkness and shedding His brightness upon the earth. The hymns, psalms, antiphons and versicles of Lauds, all proclaim the mystery of Christ's Resurrection, and the light which enlightens our souls. The reform of the Psalter in 1911 has not always preserved this liturgical idea; nevertheless, the character of the Office has not been altered. Lauds remains the true morning prayer, which hails in the rising sun, the image of Christ triumphant—consecrates to Him the opening day. No other morning prayer is comparable to this" (Dom. F. Cabrol, The Day Hours of the Church, London, 1910).

Antiquity. The Christians, in their night vigils, followed the pious practices of the Jews, as to prayers at dead of night and at dawn, Hence, the Hour, Lauds is of great antiquity, coming, perhaps, from Apostolic times. It is found well established in the very earliest accounts of Christian liturgy.

The old writers on liturgy loved to dwell on pious congruities and parallelisms. They ask the questions, why did the early Christians pray at dawn and why is the practice continued? They answer at great length, I will try to summarise their holy themes. The early Christians prayed at dawn, 1. that in the New Law the figures of the Old may be fulfilled; 2. to honour the risen Saviour and to remind us of our resurrection; 3. to glorify Jesus typified by the physical light. "I am the Light of the world" (St. John, viii. 12); 4. because at dawn, after rest, body and soul are refreshed and ready to devote all their powers to God, free from distractions and noise. Each dawn, revealing God's wondrous work, should hear God's praises in the most sublime words ever uttered, the Psalms (e.g., Dominus regnavit, Jubilate Deo, etc., etc.); 5. because God seems more disposed to hear prayers made at that hour. For, He has said, "Yet if thou wilt arise early to God and wilt beseech the Almighty... He will presently awake unto thee and make the dwelling of thy justice peaceable" (Job, viii. 5-6). "I love them that love me; and they that in the morning early watch for me shall find me" (Proverbs viii. 17).

Structure. If Lauds succeeds Matins immediately, Pater Noster and Ave Maria are omitted, and the Hour begins with Deus in adjutorium. At these words it is a practice but not an obligation to make the sign of the cross from head to breast (see Vespers, infra). Then the Gloria Patri, Sicut erat, Amen, Alleluia are said before the antiphons and psalms. But if a notable delay—say, of ten minutes' duration—be made between the end of Matins and the start of Lauds, the Pater Noster and Ave Maria begin Lauds. After the psalms, comes the Capitulum, the Hymn, Versicle and Response, antiphon to Benedictus, Canticle Benedictus Dominus Deus Israel, Gloria Patri, Sicut erat, Antiphon to Benedictus repeated, Dominus vobiscum, Et cum spiritu tuo, Oremus, collect, commemorations preceded by versicle, response and Oremus before each. Then Dominus vobiscum, Et cum spiritu tuo, Benedicamus Domino, Deo Gratias, Fidelium animae, Amen. If another Hour do not succeed immediately, Pater Noster (said silently), Dominus det nobis (with a sign of the cross) suam pacem, Et vitam aeternam. Amen. Then is said the antiphon of the Blessed Virgin, Alma Redemptoris or Ave Regina, or Regina Coeli, or Salve Regina, according to the part of the ecclesiastical year for which each is assigned, with versicle, response, oremus, collect, Divinum auxilium.... Amen.

Rubrics. In the paragraphs dealing with the structure of this hour is given the rule for saying Pater Noster and Ave, The Psalms for Lauds in the new Breviary follow these rules:—

General Rule: Psalms of the current day.

Exception: Sunday Psalms on the excepted Feasts.

In applying the general rule to Sundays and week days, it will be seen that the Psalter contains two sets of Psalms for Lauds. The use of the two sets is as follows:—

Sundays: (i) Throughout the year: first set of Psalms.

(ii) Sundays from Septuagesima to Easter: second set of Psalms.

Ferias: The first set of Psalms is to be used on:—

(i) Ferias throughout the year, not including those in Advent, Septuagesima, Sexagesima and Quinquagesima weeks.

(ii) Ferias in Paschal time.

(iii) Feasts at any season of the year.

(iv) Vigils of Christmas and Epiphany.

The second set of Psalms is to be used on:—

(i) Ferias of Advent.

(ii) Ferias from Septuagesima to Wednesday in Holy Week, inclusive.

(iii) Vigils (common) outside Paschal time, when the Office of Vigil is said (New Psalter and Its Uses, p. 188).

On Maundy Thursday, Good Friday and Holy Saturday, the Psalms of the Feria are to be said. But the Canticle of Moses (Deut, 33) is not said on Holy Saturday.

Antiphons. As a general rule antiphons of the current day of the week are to be said.

Exceptions. (1) On excepted Feasts, (2) non-excepted Feasts which have proper antiphons, (3) Holy Week has special antiphons, (4) Six ferias before Christmas have special antiphons.

In Paschal time, all psalms and the canticles are recited under one antiphon.

Antiphon of Benedictus (1) Sunday antiphons are proper. (2) Ferias throughout the year have antiphons of current feria. But Ferias in Advent, and in Lent, in Passiontide, Paschal time and September Ember days have proper antiphons. (3) Feasts have antiphons from proper or from common.

Capitulum (Title XXIX.). Etymology, meaning and synonyms.

The word capitulum comes from the Latin, and means a little chapter, a heading, a beginning, an abridgment, because this little chapter is a little lesson, a brief extract from Sacred Scripture, the head or the beginning of the Epistle of the Mass of the Feast (Gavantus, Bona). It is found in every Hour, except Matins. It is known by other names, the summarium, collectio, collatio, lectio brevis, epistoletto, lectiuncula, Versiculus brevis.

Antiquity. Some authors hold that this usage of reading a brief extract from Sacred Scripture is of Jewish origin. For, the Jews were accustomed to interpose brief readings from Scripture prose in their psalm chanting service. The capitulum is found in Christian services of the fourth century; and St. Ambrose (340-397) is said to have instituted the capitula of Terce, Sext and None. This new practice spread quickly and several councils recommended or ordered the usage—e.g., the Council of Agde In 506 A.D.

Remarks. The Capitulum is said always except from Holy Thursday to the Vespers of Saturday preceding Low Sunday, and in Requiem Offices. In Compline it is said after the Hymn.

The Capitulum of Lauds is ordinarily taken from the beginning of the Epistle of the Mass of the day of the feast. Sext and None generally have their capitula drawn from the middle and end of the same Epistle extract. Terce has generally the same words for the Capitulum, as Vespers and Lauds, because it is the grandest and most sublime of the little Hours. The Capitulum is said without a blessing being sought, because it is (in choir) read by the Hebdomadarius, who there represents the person of Christ, just as the Capitulum does too, and for Whom it would not be consonant to ask a blessing. It concludes without Tu autem, because these words are correlative of Jube. And since it is such a short lesson it is easy to recite it without fault or sin, the more so as it is read by the Hebdomadarius, who should be advanced in perfection. It is short, whilst the lessons of Matins, the night Office, are long, because the day is specially given to toil and the night to contemplation. During the recital of this little lesson all turn to the altar through respect for Christ, figured by the Capitulum. Sometimes the words of the Capitulum are from the Itala version and not from the Vulgate.

Psalms and Canticles of Lauds. The Office of Lauds now consists of four Psalms and a canticle, followed by a little chapter, a hymn, versicle, antiphon, of Benedictus, the canticle, Benedictus and prayer. One of the characteristics of Lauds is the canticle taken from the Old Testament. Fourteen canticles taken from the Old Testament now find a place in our Breviaries. Formerly, only seven canticles from the Old Testament were given in the Psaltery (cf. supra, p. 149).

"If, according to the new distribution of the Psalter, the Psalms for Lauds do not refer so directly to the symbolism of sunrise, they are nevertheless more varied and are generally well chosen. The canticles inserted among the Psalms have also been changed. The whole selection is worthy of note. It contains, besides those given in the former arrangement of the Psalter, others which are very beautiful and admirably prayerful.

"The hymns for Lauds, all ancient and varying with the seasons, form a fine collection. Their theme is one: the rising of the sun as a symbol of Christ's resurrection, and the crowing of the cock, which arouses the sluggish and calls all to work. Some of these hymns are of considerable poetical merit: that for Sunday, Aeterne Rerum conditor, is a little masterpiece.

"The 'Benedictus' corresponds with the Magnificat of Vespers. Both are sung with the same solemnity and are of the same importance; they form as it were the culminating point of their respective Hours, and for feast days the altar is incensed while they are chanted.

"The 'Benedictus' or Canticle of Zachary recalls the Precursor's mission of proclaiming the Messiah and the new alliance. It is altogether appropriate to the Office of daybreak, as ushering in the dawn of a new era. 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'" (Dom Cabrol, Introduction to Day Hours of the Church).

"This Canticle of Zachary (St. Luke i. 68-79) naturally falls into two parts. The first (verses 68 to 75, 'Benedictus Dominus ... diebus nostris') is a song of thanksgiving for the fulfilment of the Messianic hopes of the Jews, to which is given a Christian sentiment. The power, which was of old in the family of David for the defence of the nation, is being restored, and in a higher and more spiritual sense. The Jews mourning under the Roman yoke prayed for deliverance through the house of David. The 'deliverance,' a powerful salvation ('cornu salutis nobis') was at hand so that the Jews were seeing the fulfilment of God's promise made to Abraham, and this deliverance, this salvation was such that 'we may serve Him without fear in holiness and justice, all our days' (St. Luke i. 75).

"The second part of the canticle (verses 76-80, 'Et tu puer ... ad dirigendos pedes nostros') is an address by Zachary to his own son, who was to take an important part in the scheme of the powerful salvation and deliverance by the Messiah. This canticle is known as the canticle of joyous hope, hence its use at funerals at the moment of interment, when words of thanksgiving for the Redemption are specially in place as an expression of Christian hope" (Catholic Encyclopedia, art. "Benedictus").