The Divine Office by Edward J. Quigley (cool books to read .txt) 📕

1. That the psalms were composed under divine inspiration, and that it is well known that from the beginning of the Church they were used not only to foster the piety of the faithful, who offered "the sacrifice of praise to God, that is to say, the fruit of lips confessing to His name" (Heb. xiii. 15), but—that retaining the custom of the Old Law—they held a conspicuous place in both the liturgy and Divine Office of the New Law. He quotes St. Basil, who calls psalmody the voice of the infant Church, and Urban VIII., who calls psalmody the daughter of hymnody which is chanted before the throne of God in Heaven. Two quotations from St. Athanasius and St. Augustine, in praise of psalmody, are added.

2. In the Psalms there is a certain wonderful power which arouses in souls a zeal for all virtues. Two quotations from St. Augustine are added. One says that as it is written that all Scriptures both of the Old and the New Testaments are divinely inspired and useful for our instruction…. Nevertheless, the book of the Psalms is, as it were, a very Paradise containing in itself the fruits of all the other books and expressing them in hymns; and moreover it joins its own hymns to them and merges them in the general song of praise. Two further quotations from St. Augustine, in similar strain, follow. For who will be, asks the saint, unmoved by those frequent passages in the Psalms in which are proclaimed the immensity, the omnipotence, the infallible justice, the goodness, the clemency of God? Or who is not moved by the prayers and thanksgivings for benefits received by the humble and trustful petitions, by the cries of souls sorrowing for sin, found in the Psalms? Whom will the Psalmist not fill with admiration when he recounts the gifts of the Divine loving kindness towards the people of Israel and all mankind, and when he sets forth the truths of heavenly wisdom? Who, finally, will not be inflamed with love by the carefully foreshadowed figure of Christ, our Redeemer, whose voice St. Augustine heard in the Psalms, either singing or sighing or rejoicing in Hope or mourning in present sorrow?

3. In, former ages it was decreed by Popes and Councils and by monastic laws that the whole Psaltery should be recited weekly. Pope St. Pius V., Pope Clement VIII., and Pope Urban VIII. in their revisions of the Breviary ordered this weekly recitation. And even at the present time, such would be the recitation of the Psalter had not the condition of things changed.

4. This arose from the multiplication of saints' offices (officia de sanctis), which after the canonization of saints gradually grew to such a huge number that very often the Dominical and Ferial Office remained unread, and hence not a few psalms were neglected, which yet are as the rest, as St. Ambrose says, "the benediction of the people, the praise of God, the praise offering of the multitude, the acclamation of all, the expression of the community, the voice of the Church, the resounding confession of faith, the truly official devotion, the joy of liberty, the shout of gladness, the re-echoing of joy."

Many complaints from prudent and pious men reached the Pope about the omission of psalms, which took away from those bound to recite the Office not only helps, well suited for God's praises and for the expression of their inmost souls, but also diminished that desirable variety in prayers which is so appreciated and which so well accords with and aids our worthy, attentive, and devout praise of God. For St. Basil says that "in smooth uniformity the soul often grows weary and while present is yet away, but when in psalmody and chant are changed and varied in every hour, the fervour is renewed and its attention is restored."

5. This matter of the reform of the order of the psalter was brought before the Holy See by many bishops and chiefly in the Vatican Council, where the demand for the old custom of reciting the whole psalter weekly was renewed, with the provision that any new arrangement should not impose a greater onus on the clergy, now labouring more arduously in the vineyard of the sacred ministry on account of the diminution of toilers. These requests and wishes were repeated to Pope Pius X., and he took up the matter cautiously, so that the honour due to the cult of the saints should not be diminished, nor the onus on the clergy increased by the weekly recitation of the full Psalter. Begging the help of God, the pontiff formed a commission of learned and industrious men, who with judgment and care carried out his wishes. The results of their labours were submitted to the Sacred Congregation of Rites, and after careful consideration by the members of the Congregation the matter was submitted to the Pope, who sanctioned the new arrangement, that is, as regards the order and the division of the Psalms, Antiphons, Versicles and Hymns, with the rubrics and rules pertaining to the same. And the Pope ordered an authentic edition of these new arrangements to be prepared and issued from the Vatican Press.

6. The arrangement of the Psalter has an intimate connection with the Divine Office and the Liturgy; and by these new decrees regarding the Office and the Psalms a first step in the improvement of the Breviary and the Missal has been taken. These matters will be dealt with by a commission of learned men which is soon to be formed. Amongst other things that this first step established was that the recitation of the Scripture lessons with the proper responses according to the rubrics should receive due honour and more frequent recitation, and that in the Liturgy the most ancient Masses of the Sundays throughout the year, especially those of Lent, should be restored to their places.

7. The use of the old order of Psalms found in the Roman Breviary is abolished and interdicted from 1st January, 1913, and the use of the new Psalter for all clergy, secular and regular, who used the Roman Breviary as revised by Pius V., Clement VIII., Urban VIII., and Leo XIII., and those who continue to use the old order do not satisfy their obligation.

8. Ecclesiastical superiors are to introduce the new order of the Psalter, and chapters are permitted to use it if the majority of the members agree to its introduction.

9. Establishment and declaration of the validity and efficacy of the Bull, notwithstanding all previous apostolic constitutions and rulings, whether general or particular. Any person infringing these papal abolitions, revocations, etc., sins and merits God's anger.

10. Date and place of promulgation.

The Council of Trent, Sess. XXIII., c. 18, orders "ut in disciplina ecclesiastica clerici commodius instituantur grammaticas, cantus, computi ecclesiastici, aliarumque bonarum artium disciplinam discant." The minute study of the ecclesiastical calendar is not now so necessary for each priest, as it was centuries ago. The Ordo Divini Officii recitandi, issued yearly, and prepared with great accuracy, relieves priests of much labour and secures them from many doubts. And the decision of the Congregation of Rites (13th January, 1899) regarding the authority of the ordo gives greater security. "Qui probabilius judicat errare Calendarium tenetur eidem Calend. stare, nec potest proprio inhaerere judicio quoad officium, Missam vel colorem Paramentorum." Of course this decision does not apply to errors which are openly and plainly at variance with the rubrics of the Missal and Breviary. However, it may be well to revise and to recall the student days' lessons on the Church's Calendar. The study is not an easy one, and in labouring to be brief, probably, I may be obscure and incomplete.

"Annus menses habet duodecim…" says the Breviary. The year has twelve months, fifty-two weeks plus one day, or 365 days and almost six hours. But these six hours make up a day every four years, and this fourth year is called bisextile.

In making calculations the six hours were taken as six complete hours, and not six hours wanting some minutes. And the aggregate miscalculation continued until the minutes added yearly, amounted to ten days and changed the date of the spring equinox. Pope Gregory XIII. (1572-1585) sought to remedy the error. He re-established the spring equinox to the place fixed by the Council of Nice (787). The year had fallen ten days in arrear from the holding of the Council until the year of the Gregorian correction, 1582. He again fixed it to the day arranged by the Council, the 14th of the Paschal moon. And he arranged, that such a time-derangement should not occur again. He omitted ten full days in October, 1582, so that the fourth day of the month was followed immediately by the fifteenth. He determined that the secular year must begin on 1st January, that three leap years should be omitted in every four centuries, e.g., 1700, 1800, 1900, 2100, and his arrangement has been observed throughout nearly the whole world.

Quarter Tenses fall on the Wednesdays, Fridays, and Saturdays after the third Sunday of Advent, after the first Sunday of Lent; after Pentecost Sunday, and after the feast of the exaltation of the Cross.

The Nineteen Years' Course of the Golden Number. This course or cycle was invented by an Athenian astronomer about 433 B.C. It was not exact, but was hailed with delight by the Greeks, who adorned their temples with the key number, done in gold figures; hence the name. The cycle of course is the revolution of nineteen years, from 1 to 19. When this revolution or course of years is run there is a new beginning in marking, No. 1, e.g., in the year 1577 the nineteenth number, the golden number, was 1; the following year it was 2, and so on until in 1597 the golden number again is 2. A table given in the Breviary shows how the golden number may be found and a short rule for the finding of it in any year is given. To the number of the year (e.g., 1833) add 1; then divide the sum thus resulting by 19 and the remainder is the golden number; if there be no remainder the golden number is 19.

The Epact (Greek [Greek: epaktos] from [Greek: eapgo] I add) is nothing more than the number of days by which the common solar year of 365 days exceeds the common lunar year of 354 days. So that the epact of the first year is 11, because the common solar year exceeds the common lunar year by 11 days, and these added to the 11 days of the first, produce 22 as the epact. At the end of the second year the new moon falls 22 days sooner than in the first year. The epact of the third year is three, because if 11 be added to the 22, the result is 33, and from this 33 we subtract 30 days which make up a lunar embolism and the remainder gives us 3, the epact for the year, and so on.

In the Breviary there is a table (alia Tabella epactarum) corresponding to the golden numbers from the year 1901 to the year 2000 inclusive. To take away all doubt in the use of this table, a new table of epacts, an example may be quoted. In the year 1901 the epact was X, which is placed under the golden number 2; and new moons appear on the 21st January, 19th February, and 21st March…. Again, in 1911 the epact is not marked by a number, but by an asterisk (see Table in Breviary) which is placed under the golden number 12, and in the calendar for the whole year will indicate the new moon on January 1st, January 31st (for in February there is no new moon indicated in the Table; the sign [*] is not found), on March 1st, March 31st, and on April 29th. In the year 1916 the golden number is 17 and the epact is 25 (written not in Roman numerals but in ordinary figures), the new moons occur on 6th January, 4th February, 6th March, 4th April, etc. For when the epact is 25, corresponding with golden numbers greater than the number 11 in the calendar, we must take in computation the epact 25 (written in modern figures) but where the epact corresponds with numbers less than the number 11, in the tabella, the epact XXV. in Roman numerals must be taken in calendar countings. This change takes place with epact 25 only, so that the computation of the lunar years may more closely respond to the solar year. It is for