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").
_Oratio_ (Title XXX.). The word _oratio_ has various meanings. In the
liturgy it is translated by the word "collect." The word "collect" means
either that the priest who celebrates Mass collects in a short form the
needs, the thanksgivings and the praises of the people, to offer them up
to God; or most probably "the original meaning seems to have been this:
it was used for the service held at a certain church on the days when
there was a station held somewhere else. The people gathered together
and became a collection at the first church; after certain prayers had
been said they went in procession to the station church. Just before
they started, the celebrant said a prayer, the _oratio ad collectam_
(_ad collectionem populi_), the name would then be the same as _oratio
super populum_, a title that still remains in our Missal, in Lent, for
instance, after the Post-Communion. This prayer, the collect, would be
repeated at the beginning of Mass at the station itself. Later writers
find other meanings for the name. Innocent III. says that in this prayer
the priest collects all the prayers of the faithful" (_De Sacr. Altar.
Mystic_. ii., 2). See also Benedict XIV. (_De SS. Missae Sacr_. ii.,
5,--Dr. A. Fortescue, _Cath. Encyl_., art. "collect").
_Antiquity of collects_. No one can say with certainty who the
composers of the collects were. All admit the antiquity of these
compositions. In the fourth century certain collects were believed to
come from apostolic times; indeed, the collects read in the Mass on Good
Friday, for Gentiles, Jews, heretics, schismatics, catechumens and
infidels bear intrinsic notes of their antiquity. Other liturgical
collects show that they were composed in the days of persecution. Others
show their ages by their accurate expression of Catholic doctrine
against, and their supplications for, heretics, Manicheans, Sabbelians,
Arians, Pelagians and Nestorians. St, Jerome in his Life of St. Hilarion
(291-371) writes, "Sacras Scriptures memoriter tenens, post orationes et
psalmos quasi Deo praesente recitabat." It is said that St. Gelasius (d.
496), St. Ambrose (d. 397), St, Gregory the Great (d. 604) composed
collects and corrected existing ones. The authorship and the period of
composition of many of the Breviary collects are matters of doubt and
difficulty. Even the date of the introduction of collects into the
Divine Office is doubtful. In the early Christian Church there seems to
have been one and only one prayer, the _Pater Noster_, in liturgical
use. St. Benedict laid it down in his rule that there should be none
other. It is generally held by students of liturgy that the collects
were originally used in Mass only and were introduced into the Office at
a time much later than their introduction into the Mass books.
In the Masses for Holy Week we see the collects in their oldest existing
form. The rite of the Mass has been shortened at all other seasons, and
there remains now only the greeting, _Oremus_, and the collect itself.
The _Oremus_ did not refer immediately to the collect, but rather to the
silent prayer that went before it. This also explains the shortness of
the older collects. They are not the prayer itself, but its conclusion.
One short sentence summed up the petitions of the people. It is only
since the original meaning of the collect has been forgotten that it has
become itself a long petition with various references and clauses
(compare the collects for the Sundays after Pentecost with those of
modern feasts)--(_Cath. Encyl._, art. "Collects").
The following examples which are not extreme, may help to make clear and
emphatic the matter of the shortness of the old and the length of the
new collects.
"Protector in te sperantium, Deus, sine quo nihil est validum, nihil est
sanctum: multiplica super nos misericordiam tuam; ut te rectore, te
duce, sic transeamus per bona temporalia, ut non amittamus aeterna.
Per Dominum."
_Translation_--"O God, the Protector of all that hope in Thee, without
Whom nothing is sure, nothing is holy, bountifully bestow on us, Thy
mercy, that Thou being our ruler and our guide, we may so pass through
temporal blessings that we lose not the eternal. Through our Lord ..."
(Collect for third Sunday after Pentecost.)
"Omnipotens et misericors Deus qui beatam Joannam Franciscam tuo amore
succensam admirabili spiritus fortitudine per omnes vitae semitas in via
perfectionis donasti, quique per illam illustrare Ecclesiam tuam nova
prole voluisti: ejus meritis et precibus concede ut qui infirmitatis
nostrae conscii de tua virtute confidimus coelestis gratiae auxilio,
cuncta nobis adversantia vicamus. Per Dominum ..."
_Translation_-"Almighty and merciful God Who inflaming blessed Jane
Frances with love, didst endow her with a marvellous fortitude of spirit
to pursue the way of perfection In all the paths of life, and wast
pleased through her to enrich Thy Church with a new offspring, grant by
her merits and intercession that we, who, knowing our own weakness,
trust in Thy strength, may by the help of Thy heavenly grace overcome
all things that oppose us. Through our Lord" (Collect of St. Jane
Frances Fremiot De Chantal, August 21).
_Rubrics_. In Vespers and Lauds the collect is said after the antiphons
of the _Magnificat_ and _Benedictus_, unless the _Preces_ (q.v.) are to
be said in these hours. Then the _Preces_ are said after the antiphons,
and the collects follow after them immediately. The collect of a ferial
Office is found in Office of the previous Sunday, except in ferias of
Lent and Rogation days which have special and proper collects.
At Prime and the other Hours the collect is said after the little
respond, unless the _Preces_ be recited. They precede the collect. At
Compline the collect is said after the antiphon _Salva nos_ if the
_Preces_ be not recited.
At Prime and Compline the collects of the Psalter are never changed
except during the last three days of Holy Week. In this triduum, in all
hours up to and including None on Holy Saturday the collect is said
after the Psalm _Miserere_.
Before reciting the collect in the Office, everyone in deacon's orders
or in priesthood says _Dominus vobiscum, Et cum spiritu tuo_, and this
is said even if the Office be said privately. All others reciting the
Office say _Domine exaudi orationem meam. Et clamor meus ad te veniat_.
Then the word _Oremus_ is prefixed to the recitation of the collect, and
at the end, _Amen_ is said. If there be only one collect, the _Dominus
vobiscum_ or the _Domine exaudi_ with the responses _Et cum spiritu tuo;
Et clamor meus ad te veniat_ is repeated after the _Amen_. But if there
be more than one collect, before each is said its corresponding antiphon
and versicle and also the word, _Oremus_. After the last collect is
said, the _Dominus vobiscum_ and _Et cum spiritu tuo_ are repeated. Then
we add _Benedicamus Domino; Deo Gratias, Fidelium animae_.... This
latter verse is not a constant sequel to the _Benedicamus_, as we see in
Prime, where the verse _Pretiosa_ succeeds it; and again in Compline it
is succeeded by _Benedicat et custodiet_. The concluding words of the
prayers or collects vary. If the prayer is addressed to God the Father,
the concluding words are _Per Dominum_ (see the collects given above).
If the prayer be addressed to God the Son, the concluding words are _Qui
vivis et regnas_--e.g., Deus qui in tuae caritatis exemplum ad fidelium
redemptionem .... Qui vivis et regnas (Collect for St. Peter Nolasco's
feast, 3ist January). If in the beginning of the prayer mention is made
of God the Son, the ending should be _Per eundem, e.g.,_ Domine Deus
noster? qui, beatae Brigittae per Filium tuurn unigenitum secreta
coelestia revelasti; ... Per eundem Dominum (collect for feast, 8th
October). But if the mention of God the Son is made near the end of the
collect, the ending is _Qui tecum vivit et regnal, e.g._, "Famulorum
tuorum, quaesumus, Domine.... Genitricis Filii tui Domini nostri
intercessione salvemur: Qui tecum vivit et regnat" (collect of
Assumption, 15th August). If the name of the Holy Ghost occur in the
prayer, the conclusion is, _In unitate ejusdem Spiritus sancti, e.g._,
"Deus, qui hodierna die corda ... in eodem spiritu recta ... _in imitate
ejusdem Spiritus_" (collect: for Pentecost Sunday).
The following lines, giving the rules for terminations, are well known
and are useful, as a help to the memory:--
_Per Dominum_ dicas, si Patrem quilibet oras
Si Christum memores, _Per eundem_, dicere debes
Si loqueris Christo, _Qui vivis_ scire memento;
_Qui tecum_, si sit collectae finisin ipso
Si Flamen memores _ejusdem_ die prope finem
When there are several collects an ending or conclusion is added to the
first and last only. _Dominus vobiscum_ is said before the first collect
only, but each collect is preceded by the word _Oremus_, unless in the
Office for the Dead.
_Explanation of the Rubric_. Where a feast is transferred either
occasionally or always and its collect contains words such as _Hanc
diem, hodiernom diem_, it is not allowed to change the wording, without
permission of the Congregation of Rites (S.R.C., 7th September, 1916).
If the collect of a commemoration be of the same form as the prayer of
the feast, the former is taken from the common of saints, in
proper place.
_Dominus vobiscum_. This salutation is of great antiquity. It was the
greeting of Booz to his harvestmen (Ruth, ii. 4). The prophet used the
selfsame salutation to Azas. And the Angel Gabriel expressed the same
idea, _Dominns tecum_, to the Blessed Virgin. It was blessed and
honoured by our Lord Himself, when to His apostles he said "Ecce ego
vobiscum sum omnibus diebus" (St. Matt. 28. 20). This beautiful
salutation passed into Church liturgy at an early date, probably in
apostolic times. Its use in liturgy was mentioned at the Council of
Braga (563), and it is found in the Sacramentarium Gelasianum (sixth
century). These words are called the divine salutation. They mean that
the priest who utters them is at peace with all clergy and people and
thus wishes God to remain with them--the highest and holiest of wishes.
For the presence of God, Who is the source of every good and the author
of every best gift, is a certain pledge of divine protection and of that
peace and consolation which the world cannot give. This formula is used
even in private recitation of the Office, as the priest prays in union
with and in the name of the Church.
The words _Et cum spiritu tuo_ add a new and further significance to the
salutation; for it is the spirit, the human soul, that prays, and when
the spirit prays in the name of the Church for her children, its work
is a work of high spiritual order, demanding the use of all the
soul's powers,
_Oremus._ This exhortation is of very great antiquity, and in this form
is found in the liturgies of St. James and of St. Mark. In those days it
was said by the priest in a loud voice. The priest, the mediator,
following the example of the great Mediator, Christ, calls others to
join with him in prayer. St. Augustine tells us, that sometimes after
pronouncing the word _Oremus_, the priest paused for a while and the
people prayed in silence, and then the priest "collected" the united
prayers of the congregation and offered them to God, hence the name
_collect_ (St. Augustine, Epistle 107), (_cf._ Probst., _Abendl
Messe_, p. 126).
_Invocation and Conclusion_. Prayer is addressed generally to God the
Father. This practice is in accordance with the example and doctrine of
Christ, "Father, I give Thee thanks" (St. John, xi, 41); "Amen, amen, I
say to you; if you ask the Father anything in My name, he will give it
to you" (St. John, xvi. 23). "And He taught us to say 'Our Father.'" In
the early ages of the Church, seldom was prayer addressed to God, the
Son. Innocent III. tells us that the reason for the practice was a fear
that such prayer might lead the catechumens, the Jews or the Pagans
converted to Christianity, to allege or to believe that Christians
worshipped several Gods. However, with the advent of the early heresies,
it became necessary to formulate prayers witnessing the divinity of
Christ and His equality in all things to the Father and the Holy Ghost.
In some of the great prayers of the liturgy, the three Persons of the
Holy Trinity are named to show their equality and unity of nature and
substance. Nearly all the prayers of this kind are the products of the
Church during the storms of early heresy against the divinity, nature or
personality of Christ.
The conclusions of the prayers generally contain the words _Per Dominum
nostrum Jesum Christum_, because all graces come through Jesus Christ,
our Lord and Saviour, Who pleads, as Mediator between God and Man, as He
Himself has said, "No man cometh to the Father but by Me" (St.
John, xiv. 6).
Hence, in every collect, we may distinguish five parts: the invocation,
the motive, the petition, the purpose, the conclusion.
(1) The Invocation takes some form such as _Deus, Domine_.
(2) The motive is commonly introduced by the relative _qui_; e.g., Deus,
_qui corda fidelium sancti spiritus illustratione docuisti_.
(3) The petition, the body or centre or substance of the prayer, is
always noted for the solemn simplicity of language, which marks
liturgical prayer, e.g., _Multiplica_ super nos misericordiam tuam.
(4) The purpose is an enforcement of the petition. It has reference,
generally, to the need of the petitions and is marked usually with the
word _ut_. "Multiplica super nos misericordiam tuam, _ut_ quae, nobis
agendis praecipis, te miserante adimplere possimus" (prayer for feast of
St. Patrick).
(5) The _conclusion_ varies, e.g., "Per Dominum nostrum," "Per eundem
Dominum," etc.
"Those who pay intelligent attention to the liturgical chant at High
Mass, and in particular to the chant of the celebrant, will be able to
discover for themselves that the intonations used in the singing of the
collect and the Post-Communion serve, as a rule, to mark off two at
least of the main divisions indicated. Two inflections, a greater and a
lesser, occur in the body of the prayer, the greater for the most part
coming at the close of the 'motive,' while the lessor concludes the
'petition' and produces the purpose of the prayer. When the prayers are
correctly printed, as in the authentic 'Missale Romanum,' the place of
the inflexions is indicated by a colon, 'punctum principals,' and a
semicolon, 'semi-punctum,' respectively. These steps, it will he
observed, indicate, not precisely 'breaks in the sense' (as Haberl
incorrectly says) but rather the logical divisions of the sentence,
which is not quite the same thing" (Father Lucas, S.J., _Holy Mass_,
chap, vi.).
The question is often asked, why _Dominus vobiscum_ is said after the
collect, or prayer. Writers on liturgy reply that it is so placed
because Christ frequently used the salutation _Pax vobis_, and the
priest in public prayer holds the place of Christ, and as he, the
priest, used this formula of salvation before the collect to obtain the
spirit of prayer and the grace of God, he repeats it so that these gifts
may be retained.
In the collects, the fatherland of the saints is rarely found, because
the saints' true home and fatherland is heaven, where they were born
again to life eternal, and their fatherland is not this valley of exile
where they spent their temporal life. Nor are their surnames given in
the collects (see the collect of St. Jane Frances Fremiot de Chantel
given on p. 180). But it is not infrequent in the collects to find
certain appellations characterising a saint or noting some special
prerogative or wonderful gift of grace. The Church's collects record the
wonderful gifts of St. John Chrysostom ("the golden-mouthed"), St. Peter
Chrysologus ("qui ob auream ejus eloquentiam Chrysologi cognomen adeptus
est") (_Rom. Brev_.). Sometimes the nation or earthly home of a saint is
given in a collect to distinguish one saint from another. This is seen
in the case of saints bearing the name of Mary, which if used absolutely
or unqualifiedly refers to the Mother of God. See the collects for St.
Mary Magdalen, St. Mary of Egypt, etc.
The collect or prayer is placed at the end of the Hours to collect or
gather up the fruits of all the prayers that precede; to beg from God
that His grace may follow our actions as it precedes them; that the
prayer may be a shield and buckler against all temptations which may be
encountered. The prayers at Prime and at Compline never vary, to remind
us, the old writers tell us, that all our acts should be invariably
referred to God. In the early ages of the Church, all public prayers,
both in Mass and in Office were offered up by both priests and people
with outstretched arms. This practice is observed still, in a certain
way, in Mass.
_Benedicamus_ is the prayer to thank God for all His graces.
_Fidelium animae_. This prayer is said after every Hour, unless where
the hour is said in choir and followed immediately by Mass. It Is
omitted, too, before the Litany.
De Precibus (Title XXXIV.). These are prayers which are said at some of
canonical Hours, before the collect or oratio. They commence with Kyrie
eleison or Pater Noster. They consist of versicles and responses and
these differ from other versicles and responses, which are generally
historic, e.g., In omnem terram exivit sonus eorum, Amavit eum Dominus
et laudavit eum. But the versicles and responses of the _preces_ are
always a call to God or an exhortation to praise God (e.g., Fiat
misericordia tua, Domine), super nos, Quemadmodum speravimus in te (see
Prime, infra, page 193). These prayers are of great antiquity, mention
of them being found in the works of Amalare (ninth century).
They are said in some Offices in Vespers, Compline, Lauds, Prime and
Little Hours. Before the reform of the Breviary by Pope Pius X,, the
Preces at Vespers contained six short prayers and the Psalm, Miserere.
In the new Breviary nine short prayers are given in the Preces--the six
former prayers being retained and three new ones, Pro Papa; Pro
antistite; Pro benefactoribus, being added. The Miserere is omitted. The
same additions were made in Lauds and the Psalm, De Profundis omitted.
In Prime and the Little Hours, the preces are unchanged standing in the
new Breviary as in the old.
_Rubrics_. The Preces are recited in the Office of--
(1) Prime and Compline on certain days;
(2) Lauds, Prime, Terce, Sext, None, Vespers and Compline of certain
feasts.
The preces feriales at Lauds and Vespers are the same in structure. They
have the same structure in Terce, Sext, None, but differ in character.
The preces dominicales at Prime and Compline have a form of their own,
additions being made in the preces of Prime when said on a feria.
1. The Preces Feriales are said at Lauds on Ferias of Lent, Advent and
Passiontide, Ember days, except Ember day at Pentecost and on Vigils
(except on Vigil of Christmas, Epiphany, Ascension, Friday after
Ascension and Vigil of Pentecost)--when the Office on those days is of
the current feria.
2. At Prime (i) Preces Dominicales are said in all semi-doubles,
simples, Ferial Offices.
(i) They are said at Little Hours if said at Lauds.
(ii) At Prime, Preces Feriales are said if they have been said at Lauds.
3. At Vespers Preces Feriales are said (1) on ferias of Advent and Lent
when office is of feria.
4. At Compline, Preces Dominicales are said on all (i) semi-doubles,
(ii) simples, (iii) all Ferias, _unless_ at Vespers a double or an
octave was celebrated.
SOME TEXTS AND INTENTIONS WHICH MAY HELP TOWARDS THE DEVOUT
RECITATION OF LAUDS.
1. "And very early in the morning, the first day of the week, they come
to the sepulchre, the sun being now risen."
They said to one another, "Who shall roll us back the stone from the
door of the sepulchre?" (St. Mark, xv.).
2. "And looking, they saw the stone rolled back.... And entering the
sepulchre they saw a young man sitting on the right side, clothed with a
white robe; and they were astonished. Who sayeth to them, Be not
affrighted; you seek Jesus of Nazareth Who was crucified. He is risen,
He is not here" (St. Mark, xv.).
3. "Behold Jesus sayeth to her (Magdalen) 'Woman, why weepest thou?'"
4. "Behold Jesus met them (the women) saying to them 'All hail.'"
(5) "See my hands and feet, that it is I myself, handle and see" (St.
Luke, xxiv.).
6. "Bring hither thy hand and put it into My side and be not faithless."
7. "My Lord and my God" (St, John, xx.).
_General Intentions_. The wants of the Church, peace among
nations--vocations to the priesthood--Church students--souls in
Purgatory.
_Personal Intentions_. A glorious resurrection; fervour in saying the
Office; fervour in saying Mass; fervour in priestly work; forgiveness
of all sin.
_Special Intentions_. For Catholic Ireland; for the conversion of
America; for peace throughout the world.
PRIME (TITLE XV.).
_Etymology_. The name _Prime_ is derived from the Latin _prima_ because
this part of the Office was said at the first hour of the day, 6 a.m.,
with us, following the old Roman distribution of the day.
_Origin_. It was stated by some writers that this Hour was established
by St. Clement and should therefore date from almost apostolic times.
But modern writers, following the statement of Cassian, date the origin
of this Hour from about the year 382. It was believed, too, that the
monastery indicated by Cassian as the cradle of Prime was the monastery
of Bethlehem, St. Jerome's monastery. But it was probably established
not there, but in a monastery in the neighbourhood, Dair-er-Raociat
(convent of the shepherds) or in Seiar-en-Ganheim (enclosure of the
sheep). Cassian tells us the reason that led to the introduction of this
Hour. Lauds ended at dawn, and the monks retired to rest. As no other
choir work called them until Terce, at 9 a.m., some of them were
inclined to rest until that hour and to neglect the spiritual reading
and manual work laid down by their rule. To prevent this prolonged rest,
it was decided to introduce a short choir service, the recital of a few
psalms, and then the monks went to work until Terce (_Cath.
Encyclopedia_, "Prime").
_Contents_. Originally the matter for Prime was drawn from Lauds and was
a repetition of part of Lauds. Prime consists of two parts. The first
part consists of hymn, psalms, little chapter and collect. The prayers
and confiteor inserted before the collect and said on certain days are
adjuncts. The second part contains the Martyrology (when Prime is said
in choir) and other prayers peculiar to the Hour. "The reason for this
divergence may be traced to the fact that Prime is of monastic
institution and the second portion, which is said in the chapter house,
has reference to monastic customs. The Martyrology and Necrology having
been read, prayers were said for the dead recommended to the Community,
as benefactors, friends, patrons, protectors, etc. Then followed a
special prayer in preparation for manual labour of the day, and a
chapter of the rule was read, on which the Abbot briefly commented or
else gave some admonition to the Community. This monastic character will
be easily recognised by a glance at the formulas used. The prayer,
'Sancta Maria et omnes sancti' forms a natural conclusion, to the
reading of the Martyrology, The 'Deus in adjutorium,' the 'Pater Noster'
with accompanying versicles, and the collect, are the prayers before
manual labour: 'Respice,' etc., Look, O Lord, upon Thy servants and upon
Thy works... and direct Thou the work of our hands. 'Dirige et
sanctificare,' etc., 'Vouchsafe to direct and sanctify our senses, words
and actions,' etc. Whilst the 'Dominus nos benedicat' and the 'Fidelium
animae' are the conclusion of the prayers for the dead" (Dom Cabrol,
Introduction to the _Day Hours of the Church_).
_Structure_:-i. Pater, Ave, Credo, silently. 2. Deus in adjutorium. ...
Domine ad adjuvandum .. with sign of the cross, Gloria Patri. ... Sicut
erat. ... 3. Hymn, _fam lucis_. 4. Antiphon, first words only. 5. Psalms
for the Sunday or feria as rubrics direct, with the Athanasian Creed if
it be ordered, then the antiphon in full. 6. Regi saeculorum ... or,
Pacem et veritatem. ... Deo Gratias, Christie, Fili Dei vivi.... 7.
Preces, if they are ordered in the Office of the Day, Preces Dominicales
or Preces feriales as rubrics direct. These include versicles,
responses, confiteor, misereatur... indulgentiam... versicles responses.
8. Dominus vobiscum. Et cum spiritu tuo. Oremus, Domine Deus..... Amen.
Dominus vobiscum, Et cum spiritu tuo. 9. Benedicamus Domino, Deo
Gratias. 10. In choir, the martyrology is here read, 11. Pretiosa...
mors.... 12. Sancta Maria et omnes Sancti.... 13. Thrice, Deus in
adjutorium meum intende, Domine ad adjuvandum... without the sign of
cross, Gloria Patri.... Sicut erat. 14. Kyrie Eleison, Christe Eleison,
Kyrie Eleison, Pater Noster, qui es in coelis... (in silence). Et ne nos
inducas in tentationem. Sed libera nos a malo. 15. Respice in servos
tuos.... Et sit splendor....16. Gloria Patri.... Sicut erat....Oremus,
Dirigere et sanctificare.... l7. Jube, Domine.... Deus et actus
nostros....Amen. 18. Lectio brevis, which in feast offices is the
Capitulum from None. 19. Adjutorium nostrum in nomine Domine (with sign
of cross on forehead, breast and shoulders); Qui fecit....20.
Benedicite, Deus; Domine nos benedicat...in pace, Amen. To the lectio
brevis at Prime, Tu autem Domine, miserere nobis, is added.
_The Athanasian Creed_. In the Roman Breviary prior to the reform of
1911, the title given to the formula of faith was Symbolum S. Athanasi.
In the new Breviaries the title stands Symbolum Athanasianum. Why was
the change made?
During the past two hundred years the authorship of this formula has
led to great discussion and its reading has led to much bitter and
heated controversy in Anglican and Protestant churches. Many contended
for its retention in Protestant services and many rejoiced at its
partial exclusion, its truncated revision and clamoured for its
rejection everywhere from service. Controversy led to the study of its
origin. In 1872 a Protestant author, Ffoulkes, maintained that it was
not composed by St. Athanasius (296-373) but by Paulinus of Aquileia
(A.D. 800). But the literature of the age of Charlemagne proves that
this creed had at the beginning of the ninth century an antiquity of at
least more than a century (Ommaney, _History and Structure of the
Athanasian Creed_, Oxford, 1897). Scholars, basing their opinions on
words found in the _Expositio Fidei Fortunati_, date the origin of
this symbol from the fifth century. It contains certain expressions
which a writer subsequent to the Council of Chalcedon (451) would have
been most unlikely to employ, and omits certain expressions which such a
writer would have been most unlikely to omit. However, it is likely that
the creed dates from the fifth century. Who its author was, is quite
doubtful. It was not St. Athanasius, it may have been St. Hilary of
Aries, or St. Vincent of Lerins, or some local bishop in southern
France, "But let us only suppose that the real author was some local
bishop--or the theologian employed by some local bishop--and that it was
composed in the first instance for purely local use in some district of
southern France--then does not the difficulty disappear, and are not
the facts of its silent and gradual adoption suitably explained? Not
coming from an author of wide reputation, it would not at first have
attracted much attention and would have been used only in the locality
of its origin; from there its use would have spread to neighbouring
districts; as it got more known it would have been more widely adopted,
and the compactness and lucidity of its statements, and the
enthusiasm-inspiring character of its style would have contributed to
make it highly prized wherever it was known. Then would come speculation
as to its authorship, and what wonder if in uncritical times an
Athanasian authorship was first guessed, then confidently affirmed and
believed?" (Father Sydney F. Smith, S.J., _The Month_, October, 1904).
This opinion is only one of several held by Catholic scholars. Dom Morin
holds strongly, and gives very good reasons for his view, that it was
written by Martin of Braga between the years 550 and 580. It was
written, he says, for the people of Galicia in Spain, who had been
recently converted from Arianism (_Journal of Theological Studies_,
April, 1911). It was adopted into Gallican liturgy and office about 980,
and in the Roman office only when the Curial Breviary was adopted.
"The liturgical use of the Athanasian Creed was Frankish in origin
(ninth century) and spread through the influence of the Cluniac reform
(tenth century), but only found its way to Rome in the Supplementary
prayers in the twelfth and thirteenth century" (Burton and Myers, _op.
cit_., p. 51).
_Rubrics_. Athanasian Creed, to be said (1) Trinity Sunday, (2) Sundays
after Epiphany, (3) Sundays after Pentecost unless there be in (2) and
(3) the commemoration of a double, or of an octave.
Why is prayer offered at this first hour of the day?
Writers on liturgy answer, 1st to offer to God the first fruits of our
day, of our work, of our devotion, following in this the example of
Christ, Who from His first entry into the world offered Himself to His
Father for the salvation of mankind. 2d To beg of Him to keep us safe
during the day, 3d To beg of Him to keep us free from sin, "ut in
diurnis actibus nos servet a nocentibus."
"May God in all our words and deeds
Keep us from harm this day.
May He in love retain us still,
From tones of strife and words of ill,
And wrap around and close our eyes
To earth's absorbing vanities.
May wrath and thoughts that gender shame
Ne'er in our breasts abide.
And painful abstinences tame
Of wanton flesh, the pride" (Hymn at Prime).
_Rubrics_. The Office of Prime begins in choir with the silent
recitation of _Pater Noster, Ave, Credo_. Then, if in choir (aloud) Deus
in adjutorium. ... Domine ad adjirvandum. ... Gloria Patri.... Alleluia,
or Laus tibi.... Then the hymn _fam lucis_ is said. The antiphon for the
day is said as far as the asterisk (*), then the Psalms of the day's
Office as arranged in the new Pian Psaltery, according to the day of the
week, except on some special feasts, when the Psalms at Prime are the
Sunday psalms. When the _ordo recitandi_ marks an Office as _officium
solemne_ (an excepted feast), the psalms at Lauds and Hours are the
Sunday psalms; and at Prime the psalm _Deus in nomine tuo_ (Psalm 53)
takes the place of Psalm _Confitemini_ (Psalm 117). At Prime, and at the
small Hours, Terce, Sext, None, only one antiphon is said. It is said in
full at the end of the last Psalm in each Hour.
The Capitulum, the little Responsory, _Christe_, _Fili Dei vivi_ ... is
then said. In this responsory the versicle _Qui sedes ad dexteram
Patris_ is sometimes changed, e.g., in paschal time it is, _Qui
surrexisti a mortuis_.
The manner of reciting this responsory is sometimes not correctly
understood, owing, perhaps, to its printed form in some Breviaries. The
normal method is to repeat the _whole_ response, then say the versicle,
and then the second portion of the response; then the _Gloria Patri el
Filio et Spiritui Sancto, without the Sicut erat_, is said, and the
response repeated. The versicle _Exsurge_ and the response _Et libera_
are then said. This is the method of recitation in all the small Hours
and at Compline.
After this responsory, if the Office be of double rite or be an Office
within an octave, or on the vigil of Epiphany or on Friday or Saturday
after Ascension, or on a Sunday on which a double is commemorated, or an
octave is celebrated, or on a semi-double feast within an octave,
_Dominus vobiscum, Et cum spiritu tuo_, and the prayer _Dominus Deus
omnipotens_ is said. But if the Office be not any of these mentioned
just now, the responsory is followed by the _Preces_.
_Preces_ (Title XXXIV.) In the Breviary there are two sets of preces,
the Preces Dominicales for Sunday and the Preces Feriales for ferial
Offices. These ferial preces of Prime differ from the ferial preces of
Lauds, and are said in Prime when the ferial preces are said in Lauds,
That is, on the ferias of Advent, Lent, Passiontide, Ember days and
Vigils. The ferial preces of Lauds are found in the Breviary,
immediately after the second set of Psalms for ferial Lauds and after
the short responsory in the psalm arrangements for the days of the week.
(See Lauds, _supra_, p. 188.)
These prayers were introduced at a very early stage of Christian
liturgy. St. Isidore writes that they come from Greek liturgy and the
opening words _Kyrie eleison_ seem to indicate remnants of an old
litany. Formerly they were read oftener during the liturgical year than
we now are called on to repeat them. They are sometimes referred to as
the _preces flebiles_, tearful prayers, because they are said in times
of penance, and are formed to excite tears. In choir recitation they are
said kneeling. When the preces or the preces feriales are said the sign
of the cross is made from the forehead to the breast, at the words
_Adjutorium nostrum in nomine Domini_. Then the Confiteor is said.
The Confiteor was from an early date a prayer said privately as a
preparation for Mass. It is found in several forms; _Confiteor Deo,
beatae Mariae, omnibus sanctis et vobis_ (Sarum Missal), but since the
time of St. Pius V. (1566-1572) our present form alone was followed and
allowed (S. R. C., 13th February, 1666). If the Office be recited
privately or with one or two companions, the _confiteor_ is said once
only and simultaneously in the preces, and the words _vobis fratribus_
and _vos fratres_, which priests say in the opening prayer of Mass are
omitted. It should be remarked, too, that the _Misereatur_ and
_Indulgentiam_ have not in this location _vestri, vestris, vos,_ but
_nostri, nostris, nos_. Sometimes errors in this part of the recitation
of the Office are unnoticed, and this pronoun error makes the formula
meaningless.
After the _Indulgentiam_ come the concluding versicles of the preces,
Dignare ... sine peccato ... miserere ... miserere ... Fiat ...
Quemadmodum ... Domine ... Et ... Dominus vobiscum, Et cum spiritu tuo,
and the prayer _Domine Deus Omnipotens_ ... Amen. ... Dominus vobiscum,
Et cum spiritu tuo. ... Benedicamus Domino, Deo gratias. If the Office
be said in choir, the martyrology is read at this part of Prime. The
reading of the martyrology is not of obligation in private recitation of
the Office; but the reading of it was highly recommended, even in
private recitation, by Pope Gregory XIII. (14th January, 1584; see his
words in the beginning of the Martyrology).
Then are said, Pretiosa ... mors ... sancta Maria ... Deus in
adjutorium... Domine ad adjuvandum (both the latter being repeated
thrice) ... Gloria Patri ... Sicut erat ... Kyrie eleison ... Christe
eleison ... Kyrie eleison ... Pater Noster (silently) until words "Et
ne nos" ... Sed libera ... Respice ... Et sit ... Gloria Patri ... Sicut
erat ... Oremus, Dirigere et ... Amen, Jube Domine ... Dies et
actus ... Amen.
The short lesson which, on all feasts, is the same as the chapter which
is said at None will be found in the proper or common, under that Hour,
The new Psalter and new rubrics made no change in this matter. Hence,
for example, on the feast of SS. Peter and Paul the short lesson at end
of Prime is taken from None of the feast, "Et Petrus ad se reversus";
the short lesson for Prime on the feast of St. Aloysius is "Lex Dei
ejus" and not the short lesson printed in the Psalter under the
day's Office.
On all Sundays and week days it varies according to the season. Thus--
1. From the 14th January until the first Saturday in Lent, from Monday
to Wednesday in Trinity week, from the Friday after the octave of Corpus
Christi until the Saturday before Advent, the short lesson is "Dominus
autem" (II. Thess. iii.),
2. From the first Sunday of Advent until the 23rd December inclusive it
is "Domine miserere" (Isaias xxxiii,).
3. From the first Sunday of Lent until the Saturday before Passion
Sunday inclusive it is "Quaerite Dominum" (Isaias iv.).
4. From Passion Sunday until Wednesday in Holy Week it is "Faciem meam"
(Isaias, 1.),
5. From Easter Sunday to the Vigil of Ascension inclusive, the short
lesson is "Si consurrexists" (Coloss. iii.).
At the end of the short lesson the words "Tu autem Domine, miserere
nobis; Deo gratias" are added, and after these words are said
"Adjutorium nostrum ... Qui fecit ... Benedicite Deus" and the Blessing,
"Dominus nos benedicat ... requiescant in pace, Amen." Then _Pater
Noster_ is said silently, unless another Hour is to follow immediately.
TEXTS AND INTENTIONS FOR PIOUS RECITATION OF PRIME.
1. "Herod and his army set him at nought" (St. Luke, c. 25).
2. "Not this man, but Barrabas. Crucify Him."
3. "I find no cause in Him. I will chastise Him and let Him go" (St.
Luke).
4. "But Jesus he delivered up to their will" (St. Luke, c. 23).
5. "Shall I crucify your King?," (St. John, 19).
_General Intentions_. The Pope and his intentions; the propagation of
the Faith; the priesthood; the Catholic laity; Catholic Missions in the
East; Catholic Europe.
_Personal Intentions_. The spirit of meekness and humility; greater
devotion to the Eucharist; greater love of the Blessed Virgin; the
priestly vows.
_Special Intentions_. For our friends; for the sick and sorrowful; for
the Church in Scotland; for our enemies; for the priesthood of America.