Practic Kopia OCR

PRACTICAL METHOD OF
READING THE
BREVIARY
By
REV. JOHN J. MURPHY
“Seven times a day 1 have given

praise to Thee.”—Ps. cxviii. 164
NEW YORK
BLASE BENZIGER & CO., Inc

1921
Digitized by Google
W®tatat
ARTHUR J. SCANLAN, S.T.D.,
Censor Librorum.
jltitprimafttr.
+ PATRICK J. HAYES, DD,,
Archbishop of New York.
Copyright, 1921, by Blase Benziger & Co., Inc.
Digitized by )OQle
PREFACE
The Divine Office is not difficult to say if only

there be put into the study of its various parts a
little method and intelligent attention.
This book has been written principally to help
ecclesiastical students to learn in a practical way,
and in a brief time, how to say their Office correctly.
It is hoped that those who carefully study its pages
will find themselves thoroughly prepared, on the
day of their ordination to Subdeaconship, to take
upon themselves the perpetual obligation of the
Breviary. '
In the concluding chapters of this work—under
the heading of PRACTICAL THEORY—the sub
ject of Titulars and Dedication is treated at length.
Under this heading an amount of theory has been
given which will be found useful not only on ac
count of its direct bearing on the practical ques
tion under consideration, but also because by its
study the whole composition of the Ordo itself will
be better understood. These chapters, it is con
fidently believed, will be found helpful not only to
students, but also to all priests attached to
churches, who often experience some difficulty in
arranging the Office of the octave of their Titulars.
THE AUTHOR.
Feast of the Purification, 1931.
Digitized by LaOOQle
Digitized by Google
CONTENTS
CHAPTER I
PAOS
PRELIMINARY REMARKS............................. u
The Breviary..................................................... n
Rubrics................................................................. n
Rite....................................................................... it
Feasts and Ferials.............................................. 12
CHAPTER II
DIVISIONS OF THEBREVIARY ... 15
The Hours........................................................... 16
Ordinary Beginning and Ending of the
Hours................................................................. 17
Antiphons andPsalms..................................... 18
Hymns................................................................. 20
Varia...................................................................... 21
CHAPTER III
MATINS OF NINE LESSONS............................ 23
The Scheme of Matins................................... 23
The “Invitatorium” and Psalm “Venite
Exsultemus”................................................. 24
Versicle and Response................................... 25
5
Digitized by C-ooQle
6 CONTENTS
MOB
Absolutions and Benedictions . ... 26
The Lessons..................................................... 26
Ninth Lesson from Another Office ... 28
Responsoria.......................................................... 30
The Ending of Matins................................... 33
CHAPTER IV
OFFICES OF THREE LESSONS ... 35
CHAPTER V
LAUDS............................. 39
The Scheme of Lauds................................ 39
Preces Feriales............................................. 40
Orations......................................................... 41
Conclusions of Orations............................ 42
Commemorations....................................... 43
The Final Antiphon to theBlessed Virgin 45
Lauds of the First and Second Schemes . 45
CHAPTER VI
THE LITTLE HOURS.................................. 49
The Scheme of the Little Hours ... 49
“Responsorium Breve”................................ 50
Prime in Particular..................................... 51
The “Lectio Brevis”.................................. 5a
Preces Dominicales.................................. 52
The Psalms of Prime................................. 53
Ending of Prime........................................ 54
CONTENTS 7
CHAPTER VII
PAGE
VESPERS................................................................. 55
The Scheme ofVespers.................................. 55
First and SecondVespers............................... 55
CHAPTER VIII
COMPLINE................................................................ 59
CHAPTER IX
WHERE THE DIFFERENT PARTS OF
THE OFFICE ARE TO BE FOUND 6i
The Office on Important Feasts . . . .63
CHAPTER X
USEFUL ADDITIONS ..................................... 67
Translation of Feasts......................................... 67
Major Sundays.................................................... 67
Major Ferials..................................................... 68
Privileged Vigils............................................... 69
Octaves................................................................. 69
When the Hours are to be Said .... 70
One Office Instead of Another .... 7a
Ceremonies........................................................... 75
Ordo Reading..................................................... 76
Digitized by LÔOQle
8 CONTENTS
PRACTICAL THEORY
TITULAR AND DEDICATION OF
CHURCHES
CHAPER XI
PMB
THE TITULAR AND DEDICATION OF
ONE’S OWN CHURCH......... 81
State of the Question................................. 81
Meaning of Words....................................... 82
New Office-Rubrics.................................. 83
Priests Concerned....................................... 84
The Question Proper................................. 86
General Information.................................. 86
CHAPTER XII
OCCURRENCE AND TRANSLATION . . 89
General Rules............................................. 89
Other Rules.............................................. 9°
CHAPTER XIII
OTHER CASES OF OCCURRENCE ... 93
Points to be Considered............................ 93
CHAPTER XIV
OCCURRENCE AND OCTAVES .... 97
Remarks . 97
Digitized by C-ooQle
CONTENTS 9
CHAPTER XV
PAOS
TRANSLATION OF FEASTS.......................... ioi
Translation and Octaves................................. 102
CHAPTER XVI
CONCURRENCE OF OFFICES .... 105
Rules of Concurrence................................. 106
CHAPTER XVII
COMMEMORATIONS.................................. 109
Illustration................................................... no
Conunemorations Proper........................... in
Rules in Particular....................................... 112
Ninth Lesson in Matins............................ 115
CHAPTER XVIII
TITULARS WITH ASSOCIATES . . . .117
Principal Patron ........ 117
Secondary Patron........................................ 118
CHAPTER XIX
PRACTICAL RECAPITULATION . . .119
During Octave of Titular........................... 120
How to Say the Office of the Feast . . . 122
Digitized by vôoQle
IO CONTENTS
CHAPTER XX
tin
THE MASS OF THE TITULAR .... 123
On the Festival Itself..................................123
During the Octave............................................ 124
The Office of the Dedication.......................... 126
APPENDIX .
Ordination Penance.................................................. 127
Probable Opinions................................................... 128
Some Recent Changes............................................. 12g
Commemorations.................................................... 12g
Order of Commemorations...................................... 131
Conclusion of Hymns.............................................. 132
New Missal-Rubrics.............................................. 132
PRACTICAL METHOD OF
READING THE BREVIARY
CHAPTER I
PRELIMINARY REMARKS
THE BREVIARY
1. The Breviary is a compendium of the lengthy
Office recited by the monks of the distant past. To
day, at least all Clerics in Major Orders are bound
by Canon Law to the daily recitation of the Office
(can. 135).
RUBRICS
2. Rubrics (ruber, red) are directions (usually
given in red print in liturgical books) by which the
person concerned is enabled to perform his functions
with due correctness. These directions, as we find
them scattered throughout the Breviary, are mostly
particular applications of the General Rubrics found
at the beginning of the first volume (Pars Hiemalis)
of the Office.
RITE
3. By the rite of an Office is meant the rank it
occupies in the liturgical hierarchy, according to its
relative importance. The various rites are:
11
/ UNION '
* theological
SEMINARY
Digitized by Goo«Ie x.
12 PRELIMINARY REMARKS
Doubles
a) Double of the first class;! which alone
b) Double of the second class; J octaves (n. 84).
c) Double major;
d) Double minor (usually written without the ad
dition “ minor ”);
Minor Rites
e) Semi-double;
f) Simple?
FEASTS AND FERIALS

4. Offices may be festal or ferial. In the first case
it is usually a question of feasts (saint or mystery)
celebrated on certain dates, g., St. Dominic on
August 4th. In the second case it is generally a
question of Offices belonging to a certain day of the
year, e. g., the Wednesday after the fourth week of
Lent. Everybody knows that the same date does
not always fall on the same day; this is one of the
important features distinguishing festal and ferial
Offices. The latter are thus called from the fact
that days of the week are translated into Latin by
the word feria, e. g., Wednesday is “ feria quarta,”
being the fourth day of the week. Sunday, how
ever, is called Dominica {dies), and Saturday, Sab-
JWhen the Calendar does not mention the degree or
rite of a saint, it means the feast is simple. Sometimes
doubles and semi-doubles are simplified, i. e., treated as
being simple (e. g., when they are merely commemorated
in other offices).
Digitized by Google
PRELIMINARY REMARKS 13
bato, for obvious reasons. Again, it may be said
that festal Offices are personal, whilst ferial Offices
are impersonal. Festal Offices may rank anywhere
from a simple to a double of the first class. Ferial
Offices are usually of simple rite, though some of
them may be important enough to exclude occurring
festal Offices of higher rite, e. g., Ash Wednesday
excludes even doubles of the first class. Days
within an octave are usually of semi-double rite,
whereas double major is the ordinary rank of an
octave-day.
In the Ordo (or Directory) ferial and vigil Offices
are indicated by the words:“de ea99 (meaning: de
ea feria or vigilia) or “ de eo99 (Sabbato). Sunday
Offices, even though they are of the day and are
marked “de ea99 (Dominica), are, however, festal
Offices, usually of semi-double (privileged)1 rank.
1 As a general rule a “ common99 Sunday yields only to
feasts of a higher rite than double major (cf. n. 81).
Digitized by Google
CHAPTER II
DIVISIONS OF THE BREVIARY
6. The Breviary is ordinarily divided into four

books,1 each corresponding, more or less, to the sea
sons of the year. Each volume is subdivided into
the following important parts,2 with which students
should become familiar at once.
(a) The ORDINARIUM, which gives the gen
eral layout or order (as the word indicates) of the
various parts of the Office. Let it be also said that
the invariable parts of each Hour are to be found in
the Ordinarium, and, in this, it resembles the “ Ordo
Missae.”
(b) The PSALTER, which, as its name indicates,
is the Breviary Psalm-book, containing, as it does,
the different psalms for the various Hours of each
day of the week.
(c) The PROPRIUM DE TEMPORE, which
contains the " de tempore " or ferial parts of Offices
said throughout the year (or season, in the case of
any particular “ Pars ”). This Proprium refers to
the days in the different weeks of the season or year.
1Pars Hiemalis; Pars Verna; Pars Aestiva; and Pars
Autumnalis.
a It is advisable for students to have their Breviary
right under their eyes as they read and study these pages.
IS
16 DIVISIONS OF THE BREVIARY
(d) The PROPRIUM SANCTORUM, which

gives the dififerent feasts as attached to fixed dates,
with the parts of the Office (e. g., the Oration) these
feasts may have proper. For the parts for which
they have not proper, recourse must be had to:
(e) The COMMUNE SANCTORUM, which
contains full Offices for the different feasts (e. g., of
a Confessor), so that the parts necessary to complete
the Office will be found here, if they are not already
given in the Proprium. The Commune, then, is
like a reserve which can be drawn upon when we
have a deficit. If, for example, twenty (variable)
parts are necessary to say a complete Office, and
only eight are given in the Proprium, recourse will
be had to the Commune for the missing twelve
parts.
It is easily seen how wise it is to look first in the
Proprium before going to the Commune for parts
that are reckoned missing.
The Psalter and Ordinarium serve as Commune
for the Proprium de Tempore.
THE HOURS
6. The Hours of the Office are as follows:
a) Matins and Lauds (reckoned as being one
Hour)
b) Prime;'
c) Terce;
called the * Little Hours ”
d) Sext;
e) None;
DIVISIONS OF THE BREVIARY 17
f) Vespers;
g) Compline.
Matins and Lauds, though they must not be sep
arated in choir, may be said separately in the private
recitation of the Office. '
ORDINARY BEGINNING AND ENDING OF

THE HOURS
7. By “ordinary beginning” of an Hour is
meant:
(a) Pater noster (“totum secreto”) and Ave
Maria.
(b) Deus, in adjutorium meum intende. Domine,
ad adjuvandum me festina.
(c) Gloria Patri, et Filio, et Spiritui Sancto.
Sicut erat in principio, et nunc et semper,
et in saecula saeculorum. Amen.
(d) Alleluja (replaced by “Laus tibi, Domine,
Rex asternae gloriae ” from Compline of the
Saturday before Septuagesima until Com
pline of Wednesday of Holy Week, inclu
sive).
Whenever the Pater noster is supposed (referring
to choir recitation) to be said “ totum secreto,”1
Amen is added to it, otherwise not, even in the
private reading of the Office, when, of course, every
thing is usually said with, at least, the required
“vox secreta” (cf. n. 88).
'The Pater is not recited “totum secreto” if, as in
Choir, the Hebdomadarius says: “ Pater noster” and
(after a pause): “ Et ne nos inducas tn tentationem.”
i8 DIVISIONS OF THE BREVIARY
8. By “ordinary ending" of an Hour is meant:

(a) Benedicamus Dno:1 Deo gratias.
(b) Fidelium animae per misericordiam Dei requi-
escant in pace. Amen.
(c) Pater noster,“ totum secrete." This Pater is
omitted if another Hour immediately fol
lows.2
ANTIPHONS AND PSALMS

9. Antiphons8 are ordinarily divided into two
parts by means of an asterisk (*). To say the first
part of the antiphon as far as the asterisk is called
“announcing" the antiphon; whereas, saying the
entire antiphon is termed “doubling " it. t
When each psalm has its own individual antiphon,
this antiphon is always said entire after (the Gloria
Patri which ends up) the psalm, but before the
psalm4 it is doubled only in Offices of the various
1 Dominos may be contracted to Dnus in all its written
cases.
2 In practice, the Pater is always said, if not as part of
the “ordinary ending” at least as part of the “ordinary
beginning” of the Hour immediately following.
8 “ Antiphons are short sentences, either extracted from
Scripture or composed by the Church, calculated to excite
piety or to show why such a psalm has found place in the
Omce. Formerly antiphons were repeated several times
in the course of the psalm, as is still done with the psalm
Venite exsultemus" (Vigourel, Syn. Man. of Liturgy,
n. 96.)
4 The expressions: “doubling” and “announcing” refer
only to the way of saying the antiphon before — not after
—the psalm.
double rites, and in the remaining Offices — whether

semi-doubles or simples — it is merely announced.
Matins, Lauds, and Vespers are the only Hours in
which each psalm is accompanied by its own anti
phon. The Little Hours and Compline have only
one antiphon for each set (of three psalms), and
this antiphon is never doubled.1
10. It sometimes happens that the antiphon (e. g.,
when “ doubled ”), or the part of it (e. g., when
simply “ announced ”) which must be recited 2 be
fore the psalm has the same wording as the begin
ning of the psalm following it In this case the
antiphon is said entire or in part — as the case may
be — but the corresponding opening words of the
psalm are omitted to avoid repetition. If the entire
antiphon is the same as the beginning of the psalm,
but, e. g., “ Alleluja ” has to be added to the anti
phon on account of Paschal Time, then, since* the
antiphon and the beginning of the psalm are made
different by the addition of this one word “ Alle
luja/’ the above rule does not hold good in this
particular case, and the words of the antiphon are
not omitted in the psalm. Consult, as a practical
1 There are, of course, exceptions to these rules, e. g.,
during Paschal Time the psalms of the different Hours
have only one antiphon (Alleluja) to each set; and some
times the Little Hours have no antiphon at all, e. g.,
during Easter week.
2 When the antiphon is only partly said (i. e., when
merely “announced”), it does not matter whether the
unrecited part of the antiphon continues to agree in word
ing with the psalm or not.
Digitized by CaOOQle
20 DIVISIONS OF THE BREVIARY
example, the first psalm in the third noctum of the

Commune Dedicationis Ecclesiae.
The Gloria Patri (with Sicut erat) is added to the
end of all psalms and canticles unless it is other
wise stated by particular Rubrics.
HYMNS
11. The Doxology (or last strophe) of hymns is
liable to be replaced, in any Hour, by Doxologies
proper to certain feasts of Our Lord and of the
Blessed Virgin, e. g., the ordinary last strophe of
the (invariable) hymn in Prime1 is:
Deo Patri sit gloria,
Ejusque soli Filio,
Cum Spiritu Paraclito,
Nunc, et per omne saeculum. Amen;
but on feasts of the Blessed Virgin the conclusion
of all hymns is (four iambic verses of eight sylla
bles) :
Jesu, tibi sit gloria,
Qui natus es de Virgine,
Cum Patre, et almo Spiritu,
In sempiterna saecula. Amen.2
The meter of the hymns, however, must always
be taken into account; thus, after the hymn of
Christmas Day’s first vespers, the following Rubric
is given: “ Sic terminantur omnes Hymni ejusdem
metri usque ad Vigiliam Epiphaniae inclusive.”
xThe Little Hours and Compline have the same meter
in the Hymns.
*Cf. Rubric as written in the Commune Festorum B.
M. V., before Matins. ’
VARIA
12. A. “ Deo Gratias99 is added to the end of all
Capitula.1
B. “ Tu autem, Dne, miserere nobis: Deo
gratias99 is said after all Lessons, be they the ordi
nary Lessons (as at Matins) or the “ Lectiones
breves99 (as at Prime and Compline).
C. Subdeacons always say: “ Domine, exaudi
orationem meam: Et clamor mens ad te veniat,”
instead of: “Dnus vobiscum: Et cum spiritu
tuo,” at all the Hours; when a Dne exaudi already
precedes a Dnus vobiscum, the former is not re
peated.
D. Each time the Breviary is opened to say a part
of the day’s Office the indulgenced prayer “ Aperi,
Dne” is commendably said. Before closing the
Breviary it is likewise praiseworthy to recite the
prayer “ Sacrosanctae” which, however, should be
said kneeling, to obtain pardon of the faults com
mitted during the recitation of the Office.2
The “ A peri” is found at the beginning, and the
“ Sacrosanct#99 at the end of the Ordinarium.
iThe Capitulum (meaning Short Chapter) is nothing
else than a short extract from Scripture, accommodated to
the Office recited.
2 For this it is also sufficient to say it once only, at the
end of Compline, with the intention of obtaining the re
mission of all the faults committed during the entire
Office. If Matins and Lauds are immediately added to
Compline, it is sufficient to say the 44 Sacrosanct#99 after
Lauds. All the privileges take effect when this prayer
is not said kneeling, “ infirmitatis tantum causa.”
Digitized by Google
CHAPTER III
MATINS OF NINE LESSONS
13. The scheme of Matins is as follows:

I. INTRODUCTION.
Irregular beginning.
a) Pater, Ave, Credo (as this is the first
Hour).
b) Dne, labia mea aperies: Et os meum
annuntiabit laudem tuam. (This
serves as an introductory prayer to
- the whole Office.)
c) Deus, in adjutorium, etc.
d) Gloria Patri with Sicut erat, etc.
e) Alleluja (sometimes Laus tibi, Dne,
etc.).
Preamble.
f) Invitatorium * with psalm Venite exsul-
temus.
g) Hymn * (according to the Invitatorium).
II. THREE NOCTURNS, each noctum being
composed of three psalms, three “ links,”
and three Lessons, thus:
a) Three Psalms, each psalm having its own
antiphon.*
23
Digitized by Google
24 MATINS OF NINE LESSONS
Versicle and Response *

(found after each set of
.
..) _a ervemng three psalms).
Jpaternoster (without Amen
after ft).
Absolution (one for every
three Lessons).
c) Three Lessons,* each of which is preceded
by its own Benediction, as well as fol
lowed by “Tu autem, Dne, miserere
nobis: Deo gratias” and a Responsor-
iumJ*
14. All the above parts marked with an asterisk *
are entirely variable. This method of indicating
the variable parts of the Office will be used in all
the plans.
The Credo (Apostles’ Creed) is said at the begin
ning of Matins and Prime only, as they are rela
tively important Hours, being first in their own
groups.
THE “ INVITATORIUM ” AND PS. “VENITE

EXSULTEMUS”
15. The Invitatorium is nothing else than an anti

phon. The apparent difficulty arises from the way
this antiphon is said with its invariable psalm. The
simple rule for both is:
Before the ’first verse of the Venite, the Invitato
rium is said in full, twice. After the uneven (i. e.,
odd) verses it is said in full once, and after the even
verses it is only partly recited, i. e., from the aster
MATINS OF NINE LESSONS 25
isk* to the end. When the psalm (with Gloria
Patri and Sicut erat) has been thus recited, the
Invitatorium is once more said in full.
Let it be supposed, for example, that abc*def rep
resents the Invitatorium, and ABCDEF a (any)
verse of the psalm, then they will be said as follows:
' abcdef.
abcdef.
1 ABCDEF.
abcdef.
.1 ABCDEF.
defi
ABCDEF.
abcdef. '
ABCDEF.
def.
ABCDEF.
abcdef.
Gloria Patri... .Sicut erat.
def.
abcdef.
VERSICLE AND RESPONSE
16. The Versicle and Response are found immedi
ately following the three psalms of which they form,
so to say, an integral part. Not only do they vary
with each set of three psalms, but they also vary
for one and the same set, according to the different
seasons of the year.1
1 Cf., for example, Pars Verna, Sunday, at end of three
psalms given for the first nocturn, or any Pars, at end of
third noctum psalms on week-days.
ABSOLUTIONS AND BENEDICTIONS
17. The Absolutions and Benedictions are given in
the Ordinarium, like all other invariable parts of the
Office. Each set of three Lessons has one Absolu
tion, but three Benedictions. Note that all the
Benedictions are introduced by " Jube, Domine (or
Domne, in choir), benedicere,” and that they, as
well as the Absolutions, have an " Amen” at the '
end.
The eighth Benediction changes according to the
Office recited, as will be better understood by a
glance at the Ordinarium.
More will be said further on to help the student to
understand better that, whilst the Absolutions are
strictly invariable, the Benedictions are really ac
commodated to the Lessons they accompany (n. 24).
THE LESSONS
18. A. The first nocturn Lessons are usually taken

from the current day (ferial) in the Proprium de
Tempore,1 and are called Scripture occurring Les
sons * (e. g., in the Ordo, “ L. I. N. de Scr. occ."
means: Lessons of the first nocturn from Scrip
ture occurring).
B. Those Lessons may be a homily on a given
gospel or not. In the first case the Lessons can-
I
1It usually gives only three Lessons numbered x, a.
and 3. These are the very Lessons that would be used
in ferial Offices, which have only three Lessons.
8 Lessons are read with the title (in black print) of the
book from which they are taken.
not be used as first noctum Lessons, since, from

their very composition, they belong to the third
nocturn, being, as is supposed, a gospel with a
homily (cf. D of this number). When the first
three Lessons cannot be thus taken from the “ Pro
prium de Tempore,” they are sought for in the
" Commune Sanctorum ” if not already given in the
“ Proprium Sanctorum.’’ Instances of this kind oc
cur frequently during Lent. These facts should be
noted, as more will have to be said about them later.
— Cf. n. 19 (b).
C. The Lessons of the second nocturn are gener
ally found in the Proprium Sanctorum on feasts,
and contain the life of the saint celebrated, being,
therefore, known as historical Lessons.
D. The Lessons of the third nocturn always con
tain a homily on a gospel, and directions are usually
given in the' “ Proprium Sanctorum ” that these Les
sons are to be taken from the “Commune Sanc
torum.”
E. This, then, is the ordinary arrangement for
complete Offices, i. e., Offices of nine Lessons, to
which any Office of, at least, semi-double rank is
entitled. On Sundays, however, the entire nine
Lessons, with their Responsoria, are ordinarily1
given right in the “ Proprium de Tempore.”
1 There are exceptions. Cf. the “ De Tempore ” Offices

as found in the Pars Aestiva where, from the third Sunday
after Pentecost to the end of the season, the usual order .
kept in the “ Proprium de Tempore ” is (wisely) disturbed.
The following scheme of this irregularity may be first use-
Digitized by CiOOQle
NINTH LESSON FROM ANOTHER OFFICE
19. It sometimes happens that, when an Office of
nine Lessons is said, a kind of commemoration is
made of some occurring feast or ferial, by substitut
ing for the ninth Lesson of the Office recited another
taken from the occurring feast or ferial. There are,
then, two cases:
(a) Ninth Lesson taken from an occurring feast
of a saint; this is done by reciting as ninth Lesson
all the Lessons of the saint in question that give an
account of his life (i. e., that are historical), uniting
them, however, and saying them per modum unius.
Since the account of a saint’s life is usually given
fully given, before the place of the various Lessons is
indicated:
First Division. From the third to the twelfth Sunday
after Pentecost.
' Lessons and Responsoria for the
a) Sunday Office - first and second nocturns only and
also the Responsoria for the
eighth and ninth Lessons.
b) Ferial Office- Three Lessons (nn. i, a, 3) with
their Responsoria.
Second Division. Prom the first to the fifth week of
August.
The same as in the First Division.
Third Division. For Sundays only, from the third to
the fifteenth after Pentecost.
a) Oration
b) Homily (i. e., Lessons 7, 8, 9).
c) Antiphons for the Benedictus and Magnificat.
From this it is easily seen that, whilst the Lessons
(and RR.) of the first and second nocturns may
be taken from either the first or second division accord
ing tcf the Time of the year, the Lessons of the third
nocturn are taken from the third division with the Re
sponsoria for Lessons 8 and 9, found where the first and
second noctums were taken from. '
in the second nocturn, the Lessons sought for as
commemoration will be in this nocturn, which itself
will be found in the 0 Proprium Sanctorum.”
If these Lessons are not truly historical, they are
not taken, e. g., if some or all of them are simply
extracts from a sermon or treatise. If only one
Lesson is historical, it alone is taken as ninth
Lesson.1
(b) Ninth Lesson taken from the homily of a
Sunday or ferial; in this case the ninth Lesson
of the Office recited will be the beginning (all that
is given) of the gospel of the Sunday or ferial (or
vigil) in question, as well as the first2 of the three
Lessons given as a homily on it.8 The ferials given
in the 0 Proprium de Tempore ” (Scripture occur
ring) with a gospel (i. e., the beginning of a gospel)
and homily are generally major or more important
ferials, e. g., the week-days of Lent. The Benedic
tion used with the ninth Lesson in this case is:
Per evangelica dicta, etc.
The Ordo gives directions as to when these rules
are to be applied.
1 If the Office recited be of a Sunday, it is supposed that

there is no ninth Responsorium. When the ninth Lesson
of a Sunday is replaced by some other Lesson, it may be
omitted or joined to the eighth Lesson.
2 The three Lessons of a homily may also be said per
modum unius.
8 In the Mass a kind of parallelism is found with regard
to these rules, inasmuch as the Gospel/of St John, at the
end of Mass, is also replaced by the gospel of an occurring
Sunday, ferial, vigil, or feast (having a strictly proper
gospel).
RESPONSORIA
20. The following examples of Responsoria are
given, so that, by comparison, the student may be
able to settle any difficulties concerning their recita
tion:
(a) First example:
How written: How said:1
Q. Non auferetur seep- Non auferetur scep-
trum de Juda, et dux de trum de Juda, et dux de
femore ejus, donee veni femore ejus, donee veniat
at qui mittendus est:* qui mittendus est: Et
Et ipse erit expectatio ipse erit expectatio Gen
Gentium. V. Pulchriores tium. Pulchriores sunt
sunt oculi ejus vino, et oculi ejus vino, et dentes
dentes ejus lacte candi- ejus lacte candidiores.
diores. Et. Et ipse erit expectatio
(Resp. IV Sunday Ad Gentium.2
vent, Lesson 2.)
(b) Second example:
How written: How said:
Q. Me oportet minui, Me oportet minui, il
ilium autem crescere: ium autem crescere: qui
qui autem post me venit, autem post me venit ante
ante me factus est:* me factus est: Cujus
Cujus non sum dignus non sum dignus corri
corrigiam calceamento- giam calceamentorum
rum solvere. solvere. Ego baptizavi
V. Ego baptizavi vos vos aqua: ille autem
aqua: ille autem baptiz- baptizabit vos Spiritu
1 Cf. Resp. after the first Lesson on the first Sunday of
Advent (Pars Hiemalis),
2 Always as far as the verse only.
abit vos Spiritu Sancto. Sancto. Cujus non sum
Cujus. Gloria Patri. dignus corrigiam calcea-
Cujus. mentorum solvere.
(Loc. cit., Lesson 3.) Gloria Patri, et Filio, et
Spiritui Sancto.1 Cujus
non sum dignus corri
giam calceamentorum
solvere.
(c) Third example:
Virgo Israel, rever- Virgo Israel, revertere
tere ad civitates tuas: * ad civitates tuas: Us
Usquequo dolens aver- quequo dolens averteris?
teris? Generabis Domi- Generabis Dominum Sal
num Salvatorem, obla- vatorem, oblationem no
tionem novam in terra: ♦ vam in terra: Ambula
Ambulabunt Romines bunt homines in salva
in salvationem. V. In tionem. In caritate per
caritate perpetua dilexi petua dilexi te: ideo at
te: ideo attraxi te mis traxi te miserans tui.
erans tui. Usquequo. Usquequo dolens aver
Gloria. Ambulabunt teris? Generabis Domi
(Loc. cit. Lesson 6.) num Salvatorem, obla
tionem novam in terra.
Gloria Patri, et Filio, et
Spiritui Sancto. Ambu-
labunt homines in salva
tionem.1
1 Never with Sicut erat, etc.
2 Practical rule: If the Responsorium has two asterisks,
the part between both is said after the verse, and the
rest after the Gloria Patri (S. R. C.).
(d) Fourth example:

Usquequo exaltabi Usquequo exaltabitur
tur inimicus meus super inimicus meus super me?
me?* Respice, et ex Respice, Ct exaudi me,
audi me, Domine, Deus Domine, Deus meus.
meus. Qui tribulant me, exsul
V. Qui tribulant me, tabunt si motus fuero:
exsultabunt si motus ego autem in misericor-
fuero: ego autem in mis- dia tua sperabo. Res
ericordia tua sperabo. pice, et exaudi me, Dom
Respice. Usquequo. ine, Deus meus. Usque
(Passion Sunday, Les quo exaltabitur inimicus
son 3.) meus super me? Res
pice, et exaudi me, Dom
ine, Deus meus.
21. The ninth Lesson is not always followed by a
Responsorium, but by the Te Deum on all feasts.1
Gloria Patri is added to the last Responsorium
of each noctum, so that if the Te Deum takes the
place of the Responsorium after the ninth Lesson,
the Gloria Patri in that case would be added to the
Responsorium after the eighth Lesson, it being the
last Responsorium of the nocturn.
'As a general rule, when the Te Deum is recited at

Matins, the Gloria in excelsis is said at Mass (not in a
Votive Mass, which is nothing else than a Mass " extra
ordinem Officii ").— The Rubrics prescribe the recitation
of Matins and Lauds before Mass, the first gospel of
which is usually explained in the homily of Matins.
THE ENDING OF MATINS
22. If Lauds is said immediately after Matins, the
latter ends with either the ninth Responsorium or
the Te Deum. If Lauds, however, is separated
from Matins, the latter ends up with the Oration of
the Office recited, preceded as well as followed by
Dominos vobiscum, and then comes the “ ordinary
ending ” (n. 8).
Digitized by Google
CHAPTER IV
OFFICES OF THREE LESSONS
23. Up to the present there has been question of

Matins with nine Lessons, but on feasts of simple
rite and on ferials (classed as being of simple rite)
there are only three Lessons in Matins. The
scheme is the same as that given for Matins of
nine Lessons with the following important differ
ences.
The three sets of (three) psalms used in full
Matins (i. e., of nine Lessons) are said, one imme
diately after the other, thus giving nine consecutive
psalms with their antiphons (all taken from the
current ferial in the Psalter). The Versicle and
Response used after the ninth psalm are those given
after the third set of psalms (the other Versicles
and Responses — after the first and second sets of
psalms — being entirely omitted). Next comes the
usual Pater noster, followed by an Absolution
which is taken according to given rules:1
1 Since in full Matins three Absolutions and nine Bene
dictions are used, the question arises: which one Absolu
tion and three Benedictions are to be taken for an Office
having only three Lessons? Hence the rules given above,
which resemble the method followed in the saying of the
various mysteries of the Rosary on week-days.
35
Digitized by UooQle
36 OFFICES OF THREE LESSONS
(a) On Mondays and Thursdays the Absolution
used is that one said in the first noctum of an Office
of nine Lessons.
(b) On Tuesdays and Fridays the Absolution is
taken from the second noctum.
(c) On Wednesdays and Saturdays the Absolu
tion is taken from the third noctum.
They are all found under their respective noctums
in the Ordinarium.
24. The first and second rules given apply also
to Benedictions for ferial Offices which have not
a homily with a gospel as their three Lessons; but,
as the third rule refers to the third noctum, which
always implies a homily and gospel, the Benedic
tions given for this noctum1 will always be used on
ferials with a homily and gospel, no matter what
day of the week it may be.
The Benedictions used for ferials2 occurring on
Wednesdays and Saturdays are:
i. Ilie nos benedicat, qui sine fine vivit et regnat.
Amen.8
a. Divinum auxilium maneat semper vobiscum.
Amen.
3. Ad societatem civium supernorum perducat nos
Rex Angelorum. Amen.4
। 1 Since there are three Benedictions given for the eighth
Lesson alone, the one used in this case will be: Divinum
‘ auxilium, etc.
2 Other than those with a homily and gospel, for which
the rule has just been given.
8 This Benediction never occurs in an Office of nine
Lessons.
4 Note that these Benedictions are practically the same
OFFICES OF THREE LESSONS 37
The Benedictions used on feasts of three Lessons

are:
1. Ilie nos, as above.
2. Cujus (yel quorum aut quarum) festum colimus,
ipse (vel ipsa aut ipsi vel ipsae) intercedat (vel
intercedant) pro nobis ad Dominum. Amen.
3. Ad societatem,1 as above.
These rules will not appear so difficult if studied
hand-in-hand with the Ordinarium. In practice, it
should be remembered that the Benedictions are
more or less suited to the Lessons said, and, if the
current day be taken into account, no trouble will be
experienced by the student.
25. In the “Proprium de Tempore," as was al
ready stated, are found three Lessons, which, in
themselves, make up the Lessons of ferial Offices.
On feasts of simple rite, the first two of these ferial
, Lessons (with their Responsoria), and a third his
torical Lesson,2 found in the “Proprium Sancto
rum” make up the required three Lessons to be re
cited on such feasts.8
The Te Deum is not said in ferial Matins except
during Paschal Time, but it is always said on saints’
as those given for the third nocturn, excepting, of course,

the first.
1 This Benediction, as may be noticed, is last in all cases.
3 If, on simples, there were three historical Lessons,
there would be no means of reciting any Scripture occur
ring Lessons (which are, after all, a kind of ferial com
memoration, when used in festal Offices).
8 Sometimes Matins are found having only three psalms
and three Lessons, e. g., Easter week, but this is excep-
■ tional.
38 OFFICES OF THREE LESSONS
feasts, and this fact implies that Gloria Patri will

be added to the Responsorium following the second
Lesson, i. e., to the last Responsorium of the noc
turn.
When separated from Lauds, Matins of three Les
sons follows the rules already given for Offices of
nine Lessons.
CHAPTER V
LAUDS
26. The scheme of Lauds is as follows:

I. “ ORDINARY BEGINNING.”1
II. BODY OF LAUDS.
a) Five Psalms * with their antiphons ♦
b) Capitulum*
c) Hymn*
d) Versicle and Response *
e) Benedictus Canticle with its proper Anti
phon*
f) (Preces feriales, if said).
Dominus vobiscum
i. Oration* of Office re-
cited.
2. Commemorations ac-
g) Orations:- cording to AVO (n.
32).
3. Suffragium (fixed com
memoration) if said.
Dominus vobiscum
1 If Lauds is said immediately after Matins, it will have
the “ ordinary beginning,” minus, however, the introduc
tory Pater and Ave,
39
Digitized by VjOOQle
40 LAUDS
III. “ ORDINARY ENDING.”
Dominus det nobis suam pacem: et vitam
eternam. Amen.
IV. FINAL ANTIPHON1 OF THE BLESSED
VIRGIN.
a) Hymn
b) Versicle and Response
c) Oration (with short conclusion)
Divinum auxilium maneat semper vobiscum.
Amen.
PRECES FERIALES
27. Preces f eriales may be said at every Hour ex
cept Matins alone. Since they are invariable,2 no
explanations are required. They are found under
the different Hours in the Ordinarium.
The Preces f eriales of Lauds and Vespers are ex
actly the same. Those of Terce, Sext, and None,
though different from the preceding sets, are also
the same, one with another. Those of Prime and
Compline differ from each other, and from the sets
already referred to.
28. As their name indicates, the Preces feriales
are said on ferials, not on all ferials, however, but ,
only on those of a penitential character, e. g., ember
1 The word “ antiphon99 is not to be here taken in the

sense of Scriptural extracts accompanying psalms. In
many English works the word “anthem” will be found
instead of the word “antiphon.”
2 When saying the Preces ih the private recitation of
the Office, note should be taken of the Confiteor given for
such circumstances. So also whenever the Confiteor oc
curs.
LAUDS 4i
days and vigils generally. Whenever said at Lauds,
they run through all the remaining Hours, unless
Vespers be the first Vespers of a feast celebrated
on the next day, in which case the Preces feriales
cease at Vespers (exclusive).
29. As a rule to be remembered, the Preces are
recited immediately before the Dominus vobiscum
that always precedes the Oration (fixed, as in Prime
and Compline, or variable as in the other Hours)
of any Hour. In fact, when examining the Preces,
it will be noticed that their ending naturally leads
on to: Dominus vobiscum, according to the usual
formula of liturgical prayer. .
ORATIONS 1
30. AU Orations in the Office are preceded and
followed by Dominus vobiscum. If two or more
be said at the one time, e. g., in commemorations,
Dominus vobiscum precedes the first Oration and
follows the last, so that, in all cases, the Prayers
intervene. Immediately before each Oration," Ore-
mus” is said,2 whether it be a question of com
memorations or not (cf. Rub. Generales, tit. XXX.,
nn. 3 and 5).
1 By Oratto is meant any Oration that has some relation
to the Office recited, whereas Cottecta designates an Ora
tion that has no connection with it.
2 What may be called the secondary Orations of Prime
make exception to these remarks, but as 'the Orations
referred to are invariable, no difficulty will be found in
practice.— In the Mass Oremus is put before the first and
second Orations only.
42 LAUDS
On ferials that have no Oration proper that of the
preceding Sunday is taken.1
CONCLUSIONS OF ORATIONS
31 . There are different kinds of conclusions to
Orations, according to whom the Prayer is ad
dressed, or of whom mention has been made in it.
The following verses show when one conclusion
is used rather than another:
Per Dominum dicat, si Patrem quilibet orat.
Si Christum memores, per eumdem dicere debes.
Si loqueris Christo, Qui vivis scire memento;
Qui tecum, si sit collectae finis in ipso;
Si memores Flamen, ejusdem die prope finem.2
Each conclusion may be short (e. g., Qui vivis et
regnas in saecula saeculorum) or long, i. e., solemn
(e. g., Qui vivis et regnas cum Deo Patre in unitate
Spiritus Sancti Deus, per omnia saecula saeculo
rum).
In the Office (as well as at Mass) the long con
clusions are always used, exceptions being noted.
Each Oration has its conclusion, but when two or
more Prayers are said at the one time, e. g., in com
memorations, only the first and last Orations have
conclusions. The last conclusion varies according
to the last Prayer said, independently of the num
ber of Orations that may have preceded it.8
1 When Saturday’s Vespers is used as the first Vespers
of Sunday, the Oration of that Sunday is taken. Some-
tunes it is the only part taken from the Sunday.
2 Cf. Rub, Generales, tit. XXX, n. 4.
8 This applies also to the Orations of the Mass.
LAUDS 43
COMMEMORATIONS
32 . Coinmanorations are made (in Lauds and
Vespers only) of certain occurring feasts or ferials,
the Offices pi which cannot be recited for particu
lar reasons stated in the Rubrics.
Three parts are taken from the Office commemo
rated, by means of which parts the commemoration
is made./ These parts are represented by the mne
monic AÔ, the explanation of which is as follows:
(a) A means Antiphon, and refers to the anti
phon that would have been said at the Benedictus
(in Lauds — or the Magnificat in Vespers) of the
Office commemorated were that Office said entire.
This antiphon is always said in full (not merely
“ announced ”) when made use of in a commemora
tion, but if the Office to which it belongs were re
cited as a complete independent Qffice, then it may
or may not be said entire — hence the asterisk (*)
dividing it into two parts — according to the same
rules that have already been given (n. 9) for psalm
antiphons.
(b) V stands for Versicle and Response.1
Again, if the Office now commemorated were said
as a complete independent Hour in itself, then the
V in question would precede the A just referred to,
whereas now (in a commemoration) it comes after
that same A.
(c) O means the Oration proper to the Office
commemorated. This Oration is always preceded
1 In the Lauds or Vespers (as the case may be) of the
Office to be commemorated.
44 LAUDS
by Oremus, even though it be the third or fourth
Prayer said (Rub. generales, tit. XXX, nn. 3 and
5)-
For each commemoration, parts corresponding to
AVO are taken. Only the first and last Orations
have conclusions, always long. Thus, if, say in to
day’s Office, there are two commemorations, one of
St. X„ and another of St. Y., the order will be as
follows:
Dominus vobiscum: Et cum spiritu tuo.
(1) Today’s OfficeJ[ Oremus.
[Oration with long conclusion.
'A: Antiphon at Benedictus,
always said entire.
(2) Office of St. X.. V: Versicle and Response.
O: Oration with “Oremus,”
but without conclusion.
'A: Ant. ad Bened., always
said entire.
(3) Office of St. Y.. V: Versicle and Response.1
O: Oration with “ Oremus,”
and long conclusion.
Dominus vobiscum: Et cum spiritu tuo.
33. The Suffragium (de omnibus Sanctis) is that
invariable commemoration,2 found in the Ordina-
rium for Lauds and Vespers, at which Hours alone
1 It may happen that the versicle or antiphon of a com
memoration is the same as an antiphon or versicle already
said; in this case they must be changed according to given
rules.
2 With parts corresponding to AVO.
Digitized by Google
LAUDS 45
it is said. It is recited as a commemoration on
semi-doubles and in Offices of lower rite, but not
during octaves, or when commemoration of a simpli
fied double (n. 4, note) has been just made. During
Easter Time, this Sufiragium is replaced by the
Commemoratio de Cruce, as found in the Ordina-
rium.
As may be noticed, the Suffragium corresponds
to the " Orationes communes " used at Mass.
THE FINAL ANTIPHON TO THE BLESSED

VIRGIN
34. This antiphon is put between the two prayers:
Dominus det nobis, etc., and Divinum auxilium, etc.
It is said (as found at the end of the Ordinarium)
after the “ ordinary ending ” of Lauds and Compline
only — in the private recitation of the Office.
Should any Little Hour or Hours be recited imme
diately after Lauds, the antiphon to the Blessed
Virgin is said, not after Lauds, but at the end of
the Hour or Hours so added. If the whole Office
(i. e., from Matins to Compline inclusive) were said
at the one time, the antiphon to the Blessed Virgin
would be said once, at the end of Compline. The
antiphon varies according to the season of the year,
and its Oration always takes the short conclusion
(cf. n. 31).
LAUDS OF THE FIRST AND SECOND SCHEMES

35. In looking through the Psalter, the student
may have noticed the expressions: Ad Laudes I.
46 LAUDS
and Ad Laudes II. This simply means that Lauds

has two sets of five psalms with their antiphons.
Lauds II., like the Preces feriales, is always used
on ferials of a penitential character,1 e. g., on days
of Advent and Lent. This is better understood
from the fact that the first psalm in Lauds of the
second scheme is always the Miserere. The ordi
nary psalms of Lauds (i. e., the “ Ad Laudes I.” set)
are used on all other days.
What is the difference between both sets? The
only important difference is that the first psalm2
in Lauds I. becomes the Miserere in Lauds IL,
for example:
Lauds I. of Tuesday: Lauds II. of Tuesday:
i. Cantate Domino (Ps. 1. Miserere mei. Deus
95). (Ps. 50).
a. Judica me. 2. Judica me.
3. Deus misereatur nos 3. Deus misereatur nos
tri. tri.
4. (Canticle* of To 4. (Canticle of Ezechi-
bias). as).
5. Laudate nomen Dni. 5. Laudate nomen Dni.
36. The psalm in Lauds I., replaced by the Mis
erere in Lauds IL, will not be omitted in the Office
The days for saying Lauds II. are not exactly the same
as those on which the “ Preces feriales99 are recited, e. g.,
the Lauds II. psalms are said on ordinary ferials of
Septuagesima week when there is no question of “ Preces
feriales”
2 The antiphons of both sets are all different
8 In every Lauds this n. 4 is always a canticle, but, for
practical purposes, it has been called a psalm in these
pages.
Digitized by Google
LAUDS 47
on that account. It is added to the ordinary three
psalms of Prime, where, therefore, it is not sur
prising to find the following Rubric: “ Quando ad
Laudes dictus fuerit Psalmus 50. Miserere, hie
subjungitur Psalmus 95. Cantate Domino, qui in
Laudibus locum non habuit; secus veto, tribus
Psalmis expletis, statim dicitur Antiphona.”
These explanations hold good for every day ex
cept Sunday. This exception will be understood by
the following scheme:
Lauds I. of Sunday: Lauds II. of Sunday:
1. Dominus regnavit 1. Miserere (Ps. 50).
(Ps. 92). 2. Confitemini Domino
2. Jubilate Deo (Ps. 99). (PS. 117).
3. Deus, Deus meus. 3. Deus, Deus, meus.
4. {Canticle of the 4. {Canticle1 of the
Three Young Three Young
Men.) Men.)
5. Laudate Dominum. 5. Laudate Dominum.
Now the ordinary Sunday psalms of Prime are:
1. Confitemini Domino (Ps. 117).
2. Beati immaculati.
3. Retribue servo tuo.
In comparing these schemes, therefore, it is found
at Prime that, whereas the psalm Confitemini has
already been said in Lauds II., the psalms Dominus
regnavit and Jubilate Deo of Lauds I. have been
omitted, since they were not said in Lauds II. The
following Rubric, then, found before the Sunday
1 This canticle is not the same as the one referred to in
Lauds I.
Digitized by Google
48 LAUDS
psalms of Prime, will settle the question: “Ad
Primam loco sequentis Psalmi 117. ConStemini,
dicuntur Psalmi 92. Dominus regnavit et 99.
Jubilate, qui in Laudibus locum non habuerint.”
Thus does the Church, for good reasons, avoid
either the omission or the repetition of any psalm
in the same Office.
37. The explanations just given lead to an in*
quiry into the singular fact that, for the third noc
turn of Wednesday — and for that nocturn alone —
two sets of three psalms are given in the Psalter
thus: "In III. Nocturno I.,” and "In III. Noc
turne II."
On examining the first set of psalms it is found
that the Miserere is one of them; but, if at Lauds
the second scheme is used, it would mean a repeti
tion of the Miserere. The Church, therefore, to
avoid this, has given a second set of psalms to the
nocturn, in question (leaving unchanged its remain
ing two psalms), which second set of psalms is
used on ferials requiring Lauds IL
CHAPTER VI
THE LITTLE HOURS
38. The scheme of the Little Hours is as follows:

I. INTRODUCTION.
a) “ Ordinary beginning ”
b) Invariable hymn.1
II. BODY OF EACH HOUR.
a) Three Psalms* with one antiphon,* never
doubled
b) Capitulum * (Deo Gratias)
c) Responsorium Breve*
d) Preces (if said).
e) Oration* (of Office recited, with “ Ore-
mus”) preceded and followed by Domi
nus vobiscum.
III. “ ORDINARY ENDING.”

a) Benedicamus Domino
' b) Fidelium animae
c) Pater noster, " totum secreto ” (if no other
Hour follows).
1 At Terce, however, the usual hymn, " Nunc, Sande,

nobis, Spiritus," is replaced by the hymn “ Veni, Creator
Spirltus" on the feast of Pentecost and during its oc
tave.
49
50 THE LITTLE HOURS
39. Prime, although different from the other

Little Hours, will be treated later, by contrast with
them.
The one antiphon accompanying the three psalms
of the Little Hours (and Compline) is never
doubled. The only Hours, in fact, having anti
phons capable of being doubled are Matins, Lauds,
and Vespers, all of which have also an antiphon
to each psalm.1
RESPONSORIUM BREVE
40. This is of peculiar construction, and will best
be explained by an example:
Q. hr. Ipse liberavit Ipse liberavit me, de
me* De laqueo venan- laqueo venantium. Ipse
tium. Ipse. liberavit me, de laqueo
V. Et a verbo aspero. venantium. Et a verbo
De laqueo. Gloria Patri. aspero: de laqueo venan
Ipse. tium. Gloria Patri, et
Filio, et Spiritui Sancto.
Ipse liberavit me, de
laqueo venantium.
V. Scapulis suis obumbrabit tibi.
I). Et sub pennis ejus sperabis.
(Ordinarium, at Terce, Temp. Quad.)
41. Every Responsorium breve is preceded by a
Capitulum. Remarks concerning Preces feriales
1 During Paschal Time, however, there is usually only
one (Allelaiatic) antiphon for a set of psalms, but this
antiphon can be doubled at Matins, Lauds, and Vespers.
Digitized by Google
THE LITTLE HOURS 51
— which are always found in the Ordinarium —

have already been made (27 f.).
PRIME IN PARTICULAR
42. Prime follows the general scheme given for
the Little Hours (n. 38) as far as the Benedicamus
Domino of the “ ordinary ending ” inclusive. It
then branches off, becoming an entirely different
Hour.
Note, however, the following points.
(a) The Credo (“symbolum Apostolorum ”) is
added to the Pater and Ave of the “ ordinary begin
ning.”
(b) The Capitula of Prime are invariable. There
is one for feasts (" Regi saeculorum ”), and another
(" Pacem et veritatem ”) for ferials.
(c) The “ Responsorium breve1 and the Oration
of Prime are also invariable, whereas, in the other
Little Hours, all these parts change with the Office
recited. It may not be amiss to state again that
invariable parts of the Office are found in the Ordi
narium.
The remaining “branching-off” part of Prime,
being invariable, will cause no difficulty, as all that
is to be done consists simply in reciting it as it is
written in the Ordinarium. There is, nevertheless,
1 The verse “ Qui sedes ad dexteram Patris,” however,
changes from time to time. The change is usually indi
cated after Lauds in the Proper of the Office that entails
it, e. g., after Lauds given in the Proprium Sanctorum
for the feast of the Transfiguration (Aug. 6th), directions
are given to change the verse referred to, into “ Qui ap-
paruisti hodie.”
52 THE LITTLE HOURS
one particular part (near the end of the Hour)

which, being variable, requires special attention.
That part is:
THE “LECTIO BREVIS”

43. Like other Lessons, the Lectio brevis is pre
ceded by a Benediction (invariable at Prime) and
followed by " Tu, autem, Domine,” etc., (12, B).
The rule for finding the Lectio brevis at Prime
is:
(a) On feasts it is the same as the Capitulum of
None in the Office recited. This Capitulum, when
used as such, takes Deo gratias after it, but, as a
Lesson it ends with " Tu, autem, Domine,” etc.
(b) On Sundays and ferials it is found in its
proper place in the Ordinarium, or sometimes in
the Psalter.
In a word, it may be said that Prime is invariable,
excepting the psalms and the Lectio brevis.
PRECES DOMINICALES
44. Every Hour except Matins has Preces feri
ales, but Prime and Compline alone have an addi
tional set of prayers called Preces Dominicales,1
which, indeed, are very similar to the former.
Their place in the scheme of the Office is the same
as that of the Preces feriales (n. 29), and they are
recited, as a general rule, in Prime, when the Suf-
xThe Preces dominicales in Prime are simply part of

the Preces feriales. In Compline both are the same.
THE LITTLE HOURS 53
fragium has been said at Lauds; and in Compline,
when the Suffragium has been said at Vespers?
THE PSALMS OF PRIME

46. Each of the Little Hours has three psalms ac
companied by one antiphon which is simply an
nounced before the first psalm and said entire after
the last one, according to the general rules already
stated. Now, Prime is the only Little Hour that
may have four psalms. This fact has already been
explained when treating of Lauds of the second
scheme (n. 35), where it was said that the first
psalm of Lauds I. (replaced by the Miserere in
Lauds II.) is made the fourth psalm of Prime, when
Lauds of the second scheme is used in the Office.2
46. Sometimes the Athanasian Creed (“ Quicum-
que ”) is likewise added, per modum Psalmi, to the
ordinary three psalms of Sunday Prime. This is
usually the case on the Sundays after the Epiphany
and Pentecost, whenever the Sunday Office is said
without a commemoration (in Lauds) of either a
double or an octave. It is also recited on the feast
of the Blessed Trinity. The Athanasian Creed is
found after the Sunday psalms of Prime in the
Psalter.
There is another psalm in Sunday Prime, viz., the
1The Preces feriales and dominicales cannot both be

said at the same Hour.
2 On Sundays, however, the additional psalms taken
from Lauds are said before the psalms of Prime, not
after them.
54 THE LITTLE HOURS
Deas, in nomine tuo salvum me fac, which will be
treated of later on (n. 59).
ENDING OF PRIME
47. Prime (like Compline) ends with a “ Benedic-
tio” to which a Pater noster is added unless an
other Hour immediately follows.
CHAPTER VII
VESPERS
48. The scheme of Vespers is the same as that

of Lauds as far as the “ ordinary ending ” inclusive
n. 26). The canticle Benedictus of Lauds is, of
course, replaced by the canticle Magnificat at Ves
pers. This difference being indicated, it must also
be stated that what has been said in Lauds regard
ing Preces feriales and commemorations1 (includ
ing the Suffragium) holds good for Vespers also.
FIRST AND SECOND VESPERS
49. What is meant by Lauds I. and Lauds II. is
entirely different from what is understood by I. and
II. Vespers, as will be readily understood by the
following explanation.
First Vespers of a feast means a set of Vespers
to be said on the day preceding the feast, whereas
Second Vespers always refers to (another set of)
Vespers as recited on the very day of the feast itself,
e. g., to-day at Vespers it is a question of the second
Vespers of the feast celebrated to-day, and of the
1 Commemoration of an octave is taken from the feast’s
first Vespers if the Office of the octave is said on the
following day. In other cases the commemoration is
taken from the second Vespers of the feast itself.
55
56 VESPERS
first Vespers of the feast that is to be celebrated

to-morrow.
50. Now, all feasts of semi-double rank,1 or
higher, have first and second Vespers, and it there
fore very often occurs that, on a given day, account
must be taken of the second Vespers of that day
and the first Vespers of the following day. The
question naturally suggests itself: Are both sets2
of Vespers said? This will be answered by taking
the following examples as general principles.
(a) Supposing the Office recited to-day is rela
tively important (e. g., a double), and the Office of
to-morrow8 is of lower rank (e. g., a semi-double),
then to-day’s Vespers (i. e., second Vespers) will
be said with a commemoration of to-morrow’s
(first) Vespers. In this case, to-morrow’s Vespers
is called “sequens” (Officium) in relation to to
day’s. Thus, to-day we would find written in the
Orda: In. Vesp. com. seq., meaning: in to-day’s
Vespers, a commemoration of to-morrow’s (first)
Vespers will be made.
(b) If to-day’s Office is of minor importance (e. g.,
a semi-double), and to-morrow’s is of higher rite (e.
g., a double), then the first Vespers of to-morrow’s
1 Simples have no second Vespers. Ferials have second
Vespers only. Vigils have no Vespers. The Offices, as
found in the Breviary, begin with first Vespers.
* On All Saints’ Day two sets of Vespers are said, viz.,
Vespers of All Saints and Vespers of the Dead. The
reason of this is obviously the entirely different character
of both Vespers.
8 Sometimes, on very important feasts, no commemora
tion is made of “the following,” and vice versa.
VESPERS 57
'Office will be said to-day, with a commemoration of
to-day’s (second) Vespers. In this case, to-day’s
Vespers is called " Praecedens99 (Officium) in rela
tion to to-morrow’s first Vespers recited to-day.
Thus, to-day we would find written in the Ordo:
Vesp. de seq. com. prase,, meaning: The Vespers
recited to-day is to-morrow’s first Vespers, with a
commemoration of to-day’s (second) Vespers.
(c) If to-day’s Office is of equal importance with
to-morrow’s (e. g., both are doubles), then the first
half of to-day’s (second) Vespers will be said, fol
lowed by the second half of to-morrow’s (first)
Vespers. Where are Vespers halved? The bisec
tion, so to say, is made between the antiphon after
the last (i. e., fifth) psalm and the Capitulum fol
lowing it. Thus to-day we would find written in
the Ordo: Vesp. a cap. de seq. com. praec., mean
ing that to-day’s second Vespers will be said as
far as the Capitulum exclusive, from which part
(inclusive), to-morrow’s first Vespers will begin, to
form thus a complete set of Vespers with a com
memoration of to-day’s second Vespers, which is
regarded as npt having been said, since some of its
very important parts were omitted.1
51 . In conclusion, then, it may be easily under
stood how, on one and the same day, the Office may,
1The ordinary Sunday’s first Vespers is that found in

the Psalter for Saturday. The current “ Sabbato ” in the
Proprium de Tempore should, however, be first consulted,
so that nothing be taken from the Psalter which is given
as proper in the Proprium de Temp. The Oration used
is always that of the next day.
Digitized by Google
58 VESPERS
for example, be ferial and festal: ferial (even with

Preces, etc.) until None inclusive, and festal from
Vespers on, because of some feast celebrated the
following day.1
1 When two or more feasts fall on the same day there
is said to be occurrence of Offices, but when the Office
of a given day comes into conflict with the Office of the
following day at Vespers, that is called concurrence (ah
ways referring, therefore, to the meeting of one day’s
second Vespers with the first Vespers of the next day).
CHAPTER VIII
COMPLINE
62 . Compline is a very irregular Hour, but, being

practically invariable, it is one of the easiest to
recite, and the best rule to give is: “ Say Com
pline as it is written in the Ordinarium,” paying
attention, however, to the following points.
(a) Compline begins “ absolute," i. e., without the
usual introductory preamble.
(b) Compline has a set of Pieces used either as
feriales or dominicales, according to principles al
ready given.
(c) Compline, like the Little Hours, has three
variable psalms accompanied by one antiphon which
is never doubled.
(d) Compline, like Prime, ends with a “ Benedic-
tio” after which the Final Antiphon to the Blessed
Virgin (according to the Time of the year) is imme
diately recited, without being preceded by a Pater
noster or the prayer: “Dominus det nobis suam
pacem: Et vitam aetemam. Amen.” (Cf. n. 26.)
(e) As an appropriate ending to the day’s Office,
the Pater, Ave, and Credo are recited after the
antiphon to the Blessed Virgin following Compline.
59
6o COMPLINE
Should the Matins of the next day’s Office be said

immediately after Compline, then the Pater, Ave,
and Credo must be recited again as the beginning
of a new Office.
CHAPTER IX
WHERE THE DIFFERENT PARTS OF THE

OFFICE ARE TO BE FOUND
S3. It may be here again observed that each

Proprium has its Commune; thus, the Proprium
Sanctorum has the Commune Sanctorum, and the
Proprium de Tempore has as its “ Commune” the
Ordinarium and Psalter. The object of a Commune
is to supply parts that are missing in the Proprium1
(cf. n. 5).
54. Starting off with general principles, it may
be well to state that invariable parts of the Office
(not marked with an asterisk * in the schemes) are
found in the Ordinarium, which resembles, in this,
the Ordo Misses. Likewise, the psalms and anti
phons at the various Hours of each Office are taken
from the current day in the Psalter. This method
holds good for all the ordinary feasts 2 as well as
for ferials, and is sometimes referred to as the
modus ordinarius recitation of the Office?
xThe Proprium should always be looked at first, so
that parts therein contained will not be taken from the
Commune.
2 Those not included in the modus solemnis (n. 57).
8 When looking for the parts of any Office, a little
reasoning should be done on words like ferial, festal,
etc. Who, when looking for parts of a ferial Office, will
61
62 WHERE THE DIFFERENT PARTS OF
55. It being taken for granted that the foregoing
remarks are borne in mind, the following directions
will hold good for all the Hours of the ordinary
Offices (exceptions being noted later):
(a) On feasts:
i. Of nine Lessons: Everything is found in the
Proprium1 and Commune Sanctorum, excepting
the Lessons and Responsoria of the first nocturn,
which are taken from Scripture occurring (Prop,
de Temp.).
2. Of three Lessons: Same rule except that the
first two Lessons are usually taken from Scripture
occurring.
(b) On ferials and Sundays: everything is found
in the Proprium de Tempore,2 Psalter,3 and Ordi
narium.4
think of, and, still less, scrutinize the Proprium or Com

mune Sanctorum? Who would think of looking for
Lessons in the Psalter? Strange taistakes are, neverthe
less, sometimes made.
1 The Proprium gives, at least, the Oration, the Lessons,
and Responsoria of the second noctum, with directions
where to find the Lessons and Responsoria of the third
noctum (e. g., June 6th).
2 This Proprium usually gives three Lessons (with their
Responsoria), and, on Saturdays, a special Ant. ad. Mag
nificat.—The Oration will be that of the preceding Sun
day if there is none proper. On Saturdays, however, the
Oration is taken from the foUowing Sunday, at Vespers
only.
8 The Psalter very often repeats for convenience what
is already contained in the Ordinarium.
/Note that the various Hours in the Ordinarium give
different parts according to different ecclesiastical Tem-
pora (Tempus Quadragesima, Passionis, etc.). Cf.
Pars Verna, Prime.
THE OFFICE ARE TO BE FOUND 63
THE OFFICE ON IMPORTANT FEASTS
56. There are a number of special feasts (n. 57)
on which the Office is not said according to the
foregoing rules (i. e., modo ordinario), but accord
ing to a special procedure, termed modus solemnis,
which means: •
(a) That the psalms, with their antiphons, at
Matins and Vespers are found in the feast (Prop.
or Comm.). So also are all the remaining parts of
the Office, except those usually found as invariable
in the Ordinarium.
(b) That the psalms (not antiphons, except for
Compline) for Lauds, the Little Hours, and Com
pline, are taken from Sunday in the Psalter, no
matter what day of the week it may be.
In a word: on modus solemnis feasts everything
is found in the Proprium (and Commune) excepting
the psalms at Lauds, the Little Hours, and Com
pline, which are taken from the corresponding Hour
of Sunday in the Psalter (cf. n. 59).
57. What Offices are being referred to as recited
modo solemni? They are (in general):
1. Feasts (of nine Lessons) of Our Lord, the
Blessed Virgin, the Angels, St. John the Baptist,
St. Joseph, the Apostles, the Evangelists,1 and a
few other days.2
1 The numeration is according to the Litany of the
Saints, as found at the end of any volume of the Breviary.
2 For example, Vigils of Christmas and the Epiphany,
and on the Sundays within the octaves of certain feasts
(e. g., the Epiphany). This will be noted in the Ordo.
64 WHERE THE DIFFERENT PARTS OF
2. Days within privileged octaves1 (n. 64).

3. Doubles of the first and second class.2
68. Where are the Antiphons for Lauds and the
Little Hours taken from?
They are found in the Proprium of the feast
itself, e. g., on looking up the feast of the Epiph
any 8 there are found after Matins five antiphons
under the heading: Ad Laudes et per Horas?
which means that the antiphons there given will be
used with the psalms taken from (Lauds I. of)
Sunday in the Psalter, and that they will be also
used (though simply announced) with the psalms
of the Sunday Little Hours, as follows:
i. At Prime, the first antiphon of Lauds is taken.
1 During ordinary octaves, as well as on octave-days,
the psalms (with antiphons and the versides of the noc
turns) are taken from the current day in the Psalter; the
remainder is said as found in the feast itself, excepting
the Lessons and Responsoria of the first nocturn, which
are taken from Scripture occurring, and the Lessons and
Responsoria of the second and third nocturns, which are
found proper (under the respective days within the oc
tave). It is, therefore, seen that octaves fall under the
ordinary rules, as already given, if the feast itself be con
sidered as the Commune.
2 It sometimes happens that a feast may be only of
double major rite and still be entitled to modus soiemnis
recitation for another reason, e. g., St. John (Apostle)
before the Latin gate (May 6th), double major.
8 In the Pars Hiemalis some feasts attached to dates are
found, not in the Proprium Sanctorum, as would be ex
pected, but in the Proprium de Tempore, e. g., the
Epiphany (January 6th), St. Thomas of Canterbury, etc.
This, of course, is an exception to the general rule.
* On some ordinary feasts (e. g., St. Lucy, Dec. 13th)
special antiphons are given for some of the Hours (e. g.,
5 Antt. “Ad Laudes” only) which entail the modus
soiemnis recitation for those Hours only.
THE OFFICE ARE TO BE FOUND 65
a. At Terce, the second antiphon.

3. At Sext, the third antiphon.
4. At None, the fifth (the fourth being entirely
omitted).
The antiphon accompanying the three psalms of
Sunday Compline is never changed, whether the
psalms be used as Sunday psalms or as modus
solemnis psalms.
59. When the psalms of Sunday Prime are said
in an ordinary Sunday Office, they are:
1. Confitemini Domino.
a. Beati immaculati.
3. Retribue servo tuo.
Now, when these same psalms are to be said on
a feast entitled to modus solemnis recitation (n. 57),
the first one, viz., Confitemini, is replaced by psalm
Deus, in nomine tuo (which is much shorter and
more accommodated to important feasts), even if
one of the feasts in question be celebrated on a
Sunday.
What is, therefore, meant by the following Ru-
brie, usually given after Lauds on the above feasts,
will now be clearly understood: "Ad Horas
- Psalmi de Dominica, ad Primam tamen ut in Fes-
tis.”
In a word, then, the Sunday psalms as found in
the Psalter for all the Hours except Matins and
Vespers are both dominical (i. e., for Sunday use)
and festal (i. e., for use on above mentioned im*
portant feasts).
66 DIFFERENT PARTS OF THE OFFICE
Whenever the entire Vespers (or, at least, first
Vesp. a cap.) preceding Compline is recited modo
solemni then Compline itself takes its three psalms,
with their one antiphon, from Sunday in the
Psalter; this is what is meant by saying: “ Com
pline follows Vespers,” inasmuch as if Vespers is
modo solemni, Compline also will be.
In the preceding chapters several remarks have
been made regarding the finding of different parts
of tiie Office in particular.
Note that in the hymn ISTE CONFESSOR, the
third verse “Meruit beatas scandere sedes” is
changed to “Meruit supremos laudis honores”
when the letters m. t. v. (mutatur tertius versus)
are found in the Ordo or in the Proprium Sanc
torum. This change occurs when the feast of a con
fessor is not celebrated on the day (i. e., anniver
sary) of his death.1
1MThe ‘birthday’ (dies natalis) of a saint is the day
of his death, which is the day of his birth to everlasting
life. The quasi-birthday (dies quasi-natalis) is the day
appointed for the feast of the saint, when his ‘birthday’
is occupied by another feast”—Vigourel, Manual of
Liturgy, n. 109 (note).
CHAPTER X
USEFUL ADDITIONS
TRANSLATION OF FEASTS .
60. In order that a feast be capable of being trans
ferred, it must be, at least, a double of the second
class. Translation takes place on account of the
fact that the celebration of a feast may be hindered
by an occurring feast of higher rank.
MAJOR SUNDAYS1
61. Major Sundays are divided into two classes:
a) Sundays of the First Class:
First Sunday of Advent
First Sunday of Lent
Second Sunday of Lent
Third Sunday of Lent
Fourth Sunday of Lent
Passion Sunday
Palm Sunday
Easter Sunday
Low Sunday
Pentecost Sunday
1 The other Sundays are termed minor or common Sun
days. The rite of Sundays is usually semi-double, though
they may be of sufficient relative importance to exclude
even double of the first class feasts, as may be readily
understood from the above rubrical statements. As a
general rule, common Sundays yield only to doubles of
first or second class.
67
68 USEFUL ADDITIONS
which, in occurrence, be it accidental or not, are

preferred to any feasts whatsoever.
b) Sundays of the Second Class:
Second Sunday of Advent
Third Sunday of Advent
Fourth Sunday of Advent
Septuagesima Sunday
Sexagesima Sunday
Quinquagesima Sunday
which, in accidental occurrence, are preferred to all
(easts except doubles of the first class.
MAJOR FERIALS
62. Major ferials are likewise divided into two
classes:
a) Privileged Ferials:
Ash Wednesday
Monday of Holy Week
Tuesday of Holy Week
Wednesday of Holy Week
which, in occurrence, are preferred to any feasts
whatever.
b) Non-privileged Major Ferials:
Ferials of Advent
Ferials of Lent
Ember-days of September1
Rogation Monday
1The ember-days are committed to memory by means
of the verse: “Post Lent, post Pent, post Cruel, post
Luci” meaning that ember-days occur within the week
after the first Sunday of Lent and Pentecost Sunday, and
on the Wednesday, Friday, and Saturday following both
the feast of the Exaltation of the Holy Cross (Sept. 14th)
USEFUL ADDITIONS 69
which, in occurrence, are preferred only to feasts

of simple rite.
PRIVILEGED VIGILS
63. Privileged vigils are also divided into two
classes:
a) Vigils of the First Class:
Vigil of Christmas
Vigil of Pentecost
which, in occurrence, are preferred to any feast
whatsoever.
(b ) Vigil of the Second Class: Vigil of the
Epiphany, which, in occurrence, is preferred to any
feast whatsoever, excepting doubles of first or
second class and feasts of Our Lord.
OCTAVES
64. Some feasts have privileged octaves, of which
the Office is said, or, at least, commemorated;
others have common octaves, the commemoration
of which may also be sometimes omitted, according
to the Rubrics; others, again, have simple octaves,
of which nothing is said except on the octave-day.
a) Privileged Octaves:
Octave of Easter
of the first order:
Octave of Pentecost
and that of St Lucy (Dec. 13th). From this it will be
seen that all the ember-days, except those of September,
are already equal to major ferials for one reason or an
other, e. g., the ember-days after the first Sunday of Lent
are major ferials from the fact that they are ferials of
Lent, as above# *
7° USEFUL ADDITIONS
f Octave of the Epiphany
of the second order
Octave of Corpus Christi
f Octave of Christmas
of the third order:
rOctave of the Ascension
Those of the first order are, in occurrence, preferred
to any feasts whatsoever. Those of the second
order are, on days within the octave, preferred to
any feasts whatsoever, except to doubles of the first
class, but on the octave-day they are also preferred
to doubles of the first class that are not of the
Universal Church. Those of the third order are,
in occurrence, preferred only to the same feasts
as those to which common octaves are preferred.
(b) Common Octaves: Those of other doubles
of the first class. These octaves are preferred, dur
ing the octave, only to Offices of simple rite, and, on
the octave-day, to all doubles that are not of the
(c) Simple Octaves: Those of doubles^ of the
second class. These octaves, on the octave-day, are
preferred to feasts of simple rite and to the Office
of S. Maria in Sabbato.
WHEN THE HOURS ARE TO BE SAID
65. It must be first noted that the time fixed for
the saying of any day’s complete Office is “ad
dehniendam obligationcm,” and it is, therefore,
necessary that the full Office of any day should be
recited before the midnight1 closing that day.
1 Can. 33 of the New Code says that in the private reci
tation of the Breviary, any time (local, true or mean
USEFUL ADDITIONS 7i
(a) As regards the time when the Office of any
particular day may begin, it may be said that Matins
and Lauds may be privately anticipated after two
o’clock in the afternoon1 of the day preceding that
to which the Office is attached. According to the
Rubrics of the Missal, Matins and Lauds are to be
said before celebrating Mass, but, although this ob
ligation is sub levi — cfr. Append., n. 5, (c) — any
reasonable cause will excuse. It is likewise pre
scribed sub veniali that Matins, Lauds, Prime, and
Terce be recited before mid-day,2 unless there be a
legitimate reason for not doing so, e. g., greater de
votion, better time for study* etc.
(b) Vespers is to be said in the afternoon. In
the private recitation of the Office, from the first
Saturday in Lent till Easter, Vespers (not Com
pline) may also be said before noon.8
(c) Compline is always said in the afternoon.4
The regular order of the Hours may be inverted,
provided there be a legitimate cause for doing so,
time — legal, regional or extraordinary time) may be fol
lowed.
1 Matins and Lauds may be anticipated at one o’clock
P. M. by members of the “ Priests? Eucharistic League.”
2“The proper time for Little Hours is between six
o’clock A. M. and eight o’clock P. M. It is customary
to recite them privately in the forenoon.”—Vigourel,
Man. of Liturgy.
8 At the time it is customary to say them in choir (after
the conventual Mass and None). On Sundays, Vespers
may not be anticipated.
4 In order to anticipate or postpone (within the natural
day) any of the Hours, all that is required is a good rea
son, e. g., greater devotion, better time to study, and the
like.
72 USEFUL ADDITIONS
e. g., the invitation of a friend to say Matins and

Lauds with him, when some of the preceding Hours
have not yet been said by the person invited.
(d) May an Hour be INTERRUPTED? Not
without venial sin, the gravity of which is deter
mined by the duration of the interruption. There
is no sin, however, if there is found sufficient reason
(of necessity, utility, or charity) for the interrup
tion, and in such cases it is not necessary to repeat
the part of the Hour already said.
Matins and Lauds may always be separated as if
both formed two distinct Hours. The nocturns
may likewise be recited separately, and without any
reason, provided the duration of the interruption
does not extend beyond three hours, and even
longer, if there exists a just cause.
ONE OFFICE INSTEAD OF ANOTHER
66. When the Bishop publishes an ORDO, dio
cesan priests1 are bound to conform to it, even when
the contrary of what is prescribed therein appears
certain; uniformity comes before all other considera
tions. In details, however, manifest mistakes may
be corrected, e. g., in the case of a commemoration
added or omitted.
(a) Beneficiaries and Canons, when absent, are
held to the Office of their church. The parish priest
and his assistants are likewise held to the Office
1In these pages no remarks are given regarding Re
ligious Orders having special Calendars. Let it be said,
however, that Tertiary Priests may follow the Breviary
of the Order.
USEFUL ADDITIONS 73
of their church. Simple priests, and those who are
not strictly attached to the service of a church, are
at liberty to choose between the Office of their own
diocese and that of the diocese in which they happen
to be.
(b) If some one, through inadvertence, says one
Office for another, the principle: “ oSicium pro Of
. Scio valet ” holds good,1 even if the mistake is seen
in time to say the Office of the day also? When,
however, the Office thus taken is much shorter than
that which should have been said, it would be well
— though not necessary — to recite, by way of com
pensation, a part of the Office omitted. Moreover,
it must be here stated that if the mistake is detected
before finishing the Office, the person in question
must continue the Office of the day from where he
is, according to the rule: "Error corrigitur ubi
deprehenditur”
(c) Knowingly to CHANGE THE OFFICE of
the day for another nearly equal to it is no fault at
all, if it rarely occurs (three or four times a year),
and there is a reasonable cause, e. g., a special devo
tion, or charity. If, however, this is often done, and
without a just cause, not more than a venial sin is
committed (provided contempt be excluded), since
!He is also free to recite the Office omitted that day
on which the Office he actually said occurs, or the Office
of the day.
*"OiBcium pro Officio valide recitatur ex errore in-
voluntario, sed probabilius error corrigi debet ubi depre*
beuditur." Tanquerey-Quivastre, Brev. Syn. Tbeol.
Moralia (1918), n. 706.
74 USEFUL ADDITIONS
the Church, in this law, has regard to the quantity
rather thap to the quality of the Office.
67. It is generally held that the omission of a
Little Hour, or of what would be equal to a Little
Hour, constitutes sufficient matter for a mortal sin.
The omission of Vespers on Holy Saturday would,
nevertheless, be only *a venial sin on account of its
shortness. He who omits one whole day’s Office is
guilty of only one mortal sin. (Ita probabilius.)
68. In reading the Office the PRONUNCIA
TION must be distinct and articulate. The words
must be vocally pronounced, not merely followed
with the eyes without motion of the vocal organs.
But it is not necessary for the reader to pronounce
the words so that he himself may hear them. That
hissing recitation of the Office, so common, should
be avoided, both as being unnecessary and unpleas
ant to those who may be nearby. When a person
recites his Office with a companion,1 each one says
his part, and it is sufficient to listen to him, with
out saying a word, whilst he reads a verse or a
Lesson. One should not begin to read his part until
the other has completely finished his.
69. The Office may be recited in any place and
1 Whenever the Confiteor in the Office is said privately,
even with a companion, it is said only once, and the words
Tlbl pater, Vobls fratres, and the like, are omitted. In
that case, too, “ Misereatur nostri” etc., is said instead of
what would otherwise have to be recited. These direc
tions are found in their proper place in the Ordinarium.
If several say the Office privately together, the Confiteor
is alternately recited as in Choir.
USEFUL ADDITIONS 75
in any position1 that exclude distractions or irrever

ence.
CEREMONIES
70. No ceremonies are obligatory in the private
recitation of the Office. It is, however, praise
worthy to make the signs of the cross, and the
inclination of the head at the Gloria Patri for ex
ample, and also to recite the Preces f eriales kneel
ing.
For the utility of students, the various signs of
the cross, prescribed for choir recitation, are added
here.
At Domine labia mea aperies and (from custom)
Aperi Domine, the sign of the cross is made on the
lips with the thumb of the right hand.
Where it is customary, the sign of the cross may
be made on the breast at Converte nos in Compline.
The ordinary sign of the cross is made:
(a) At the beginning of the canticles Benedictus,
Magnificat, and (by laudable custom) Nunc dimit-
tis.
(b) At the Deus in adjutorium, beginning each
Hour (not in the psalms, or Preces, or in the
"ter dicitur” of Prime).
(c) At the Adjutorium nostrum2 before the
x“Non autem cubando extra necessitatem.” Tanque-
rey-Qu6vastre, Brev. Synop. Tbeol. Moral. (1918), n.
709.—-Any reasonable cause excuses.
2 Not at the Adjutorium after the Lectio brevis of
Prime, since the sign of the cross is made immediately
after at Dominus nos benedicat.
Digitized by UooQle
76 USEFUL ADDITIONS
(i. e., any) Conbteor,1 and the Indulgentiam follow

ing it
(d) At the Dominus nos benedicat ending
Prime, and the Benedicat et custodiat nos (whilst
saying Pater et Filius, etc.) ending Compline.
(e) At Afferte Domino, the first antiphon of
Matins on the feast of the Epiphany.
(f) At Matins, Lauds, and Vespers of the three
last days in Holy Week, whilst beginning the first
antiphon; and at the remaining Hours, whilst be
ginning the first psalm.
ORDO READING
71. Example:
Fer. IV. alb. S. Remigii Ep. C. simpl.— Ad Mat.
Invit. Hymn, de Comm. Antt. pss. et V. de fer.
L. I et II de Scr. occ. 3. pr. loc.— Ad Laud. omn.
de fer. a cap. de Comm, et Suffr.—Ad Hor. omn. de
fer. (Ad Pr. Prec.) a cap. de Comm.—(Missa Statuit
Gl. 2 or. Fidelium 3 or. A cunctis) — Vesp. (alb.)
de seq. (pr. loc.) — Compl. de Dom.
Meaning:
Wednesday. White. St. Remigius, Bishop Con
fessor. Simple.— In Matins the Invitatorium and
hymn from the Commune. The antiphons, psalms,
and versicle frcftn the ferial. First and second Les
sons (taken) from Scripture occurring. Third Les
son in proper place.— At Lauds everything from
the ferial. From Capitulum as found in the Com-
Induding that of Compline though it be immediately
preceded by the Pater noster.
Digitized by Google
USEFUL ADDITIONS 77
mune.— Suffragium said.— At the Little Hours
everything is from the ferial. (At Prime Pieces
dominicales.) From Capitulum on is taken from
the Commune. (Mass Statuit, Gloria, second Ora
tion: Fidelium; third oration: A cunctis.)
— Vespers (white) of the following (in the proper
place).— Compline of the Sunday.
Digitized by Google
PRACTICAL THEORY
TITULAR AND DEDICATION

OF CHURCHES
Digitized by Google
CHAPTER XI
THE TITULAR AND DEDICATION OF

ONE’S OWN CHURCH
STATE OF THE QUESTION

72. Many a priest has been perplexed when, on
opening the diocesan Ordo on the feast-day of the
titular of his church, he finds there anything but
directions suited to a feast which is a double of the
first class (with an octave), such as titulars are.
The church may be called after St. Augustine, and
still the Ordo has it marked down as an ordinary
duplex without any mention whatsoever of an oc
tave. He may look the whole Ordo through with
out, perhaps, finding a solution to his difficulties.
The conclusion is at once clear to him; he must
needs make out. his own Ordo for that week.
Now, these cases are not rare. There are
churches called by the names of practically every
saint in the Calendar; thus, for example, we hear of
St. Helen’s Church, St. Paul’s Church, St. Patrick’s
Church; we likewise hear of the Church of the
Holy Rosary, of the Most Holy Redeemer, the
Church of the Nativity, and so on. To solve these
various problems, then, certain rules are laid down,
since one is not allowed to treat the case as he
81
82 THE TITULAR AND DEDICATION
thinks best. As far as a feast with an octave is

concerned, what has been said also applies to the
dedication of a church.
MEANING OF WORDS
73. “ The Titular of a church,” says Vigourel, is
the person, the mystery, or the sacred object (the
cross, for instance), whose name the church has re
ceived when consecrated or solemnly blessed.”
In the New Code of Canon Law we see that divine
worship cannot take place in a new church before
it has been consecrated,2 or at least blessed (c. 1165).
The law also says that each church which is either
consecrated or blessed shall have its title, which
may not be changed afterwards; and that churches
cannot be dedicated in honor of beatified persons
without permission of the Holy See (c. 1168); and
that the feast of the consecration8 and the feast of
the title of a church are to be observed each year
according to liturgical laws (canons 1167 and 1168).
74. In a wide sense, the Dedication of a church
means the “ setting aside ” of the material building
for divine worship, by either solemn consecration
1 Synthetical Manual of Liturgy, p. 121.
2 A church built of wood, iron, or other metal, can only
be blessed, not consecrated (c. 1x65).
8 The consecration of a church is reserved to those
possessed of episcopal dignity, whereas the blessing of a
church may be performed by a priest, usually through
delegation (c. 1x56). A public oratory may be blessed or
consecrated (c. 1191); semi-public (and “domestic” L e.,
private) oratories need not be even blessed, but they may
be blessed with the Benedictio Loci of the Roman Ritual
(c. 1196).
OF ONE’S OWN CHURCH 83
or blessing. Now churches and public oratories

alone may be either consecrated or solemnly
blessed. Therefore the obligations arising from
dedication, viz., the Office of the titular and — in
some cases — the Office of the consecration (as well
as the anniversaries of those days) affect churches
and public oratories only, i. e., those attached to
such churches and oratories1 either ratione bene-
Seii or ratione subjectionis (n. 77).
75. The titular of a church is sometimes called
the patron of the church, and, as such, the term
" patron ” must not be confounded with the patron
of a place2 (of a town, city, diocese, province, or
nation). The patron of a place is always a person,
whereas the titular of a church is not.
NEW OFFICE-RUBRICS
76. In the New Rubrics8 we find the following
information regarding titulars, etc.
(a) The feast of the dedication of any church is
always primary (n. 88) and a feast of the Lord.
The word “ dedication ” is here taken (as in all
similar applications) in its strict liturgical sense,
1 Chapels (e. g., those of seminaries) that are solemnly
blessed fall under these rules. S. R. C., n. 4110.
2 0 The patron of a place," says Vigourel, loc. clt„ “ is
its protector. There are patrons of a city, of a diocese,
of a country, of the Universal Church. The patron is
chosen by the people, the choice approved by the clergy
and the Bishop, and confirmed by the S. Congregation of
Rites. (S. R. C., 526.) ”
8 These are the “Additiones et Variationes in Rubricis
Breviarii ad norman Bullae Divino afflatu” and the “ Duse
Tabellae.”
viz., the consecration of a church. Consecrated
churches, therefore, will have two distinct feasts,
which, as we shall see, are to be celebrated with
octaves: one, the feast of the titular; the other, the
feast of the consecration, which is called the dedi
cation. Churches and oratories that are merely
blessed have no festum dedications, but they have
the feast of the titular (with its octave).
(b) The feast of the dedication of one’s own
church and its anniversary, as well as the titular of
the same and likewise its anniversary,1 are not only
primary doubles of the first class, but also feasts
having a common octave (the octave-day being, in
each case, a primary double major).
Several other useful points taken from the New
Rubrics will be given further on.
PRIESTS CONCERNED
77. It has been already stated that those con
cerned with the Offices of the titular and dedication
of a church are those attached to it (i. e., whose
own the church may be said to be) either ratione
beneficii or ratione subjectionis (S. R. C., n. 3863,
ad a). Such, for instance, are the parish priest;
the assistants; rectors (in case of non-parochial
churches); the faculty as well as the seminarians,
if their seminary chapel has been at least solemnly
blessed. In other churches — not having their owu
1 If such churches (public oratories, seminary chapels,
etc.) have been at least solemnly blessed.
rectors — those feasts are celebrated by the Masses
which may be said by priests celebrating in them.1
78. A parish-priest who has two churches (at
least solemnly blessed) united, must recite the
Office of both titulars, according to the Rubrics,
especially if the churches are equally united (“ per-
seque unitse”)* S. R. C., July 5, 1698, n. 2002, ad 5.
The public Office, however, and the Masses that are
sung must conform to the church in which they
take place, without regard to the other (Wapelhorst,
n. 248, 2.).
79. A missionary who exercises the pastoral care
of souls in several (solemnly blessed) churches, one
of which is attached to the place where he usually
resides, must celebrate only the titular “ecclesiae
apud quern residere solet, vel dignioris ” (S. R. C.,
Aug. 25, 1882, n. 3554). Cf. n. 3571, ad 2, where it
1 In some localities there exists a custom of celebrating,
on one and the same day, the anniversary of the dedication
of all the churches in the place. It is obvious, then,
that the dedication of the individual consecrated churches
is celebrated on that day, and on that day only.
2C f. canon 1419, n. i., which says that the union of
“benefices” is xque principalis when the united bene
fices remain the same as they were before, one not being
subordinate to the other.— In a union that is minus prin
cipalis, one or several of the various benefices are sub
ordinate to another, principal, benefice. Canon 1420 says
that in an equally principal union each benefice con
serves its nature, rights, and obligations, but, by virtue of
the union effected, the titles to the different benefices are
. conferred on one and the same cleric; whereas, in the
less principal union the accessory benefice follows the
principal one, so that the cleric who obtains the principal
benefice also acquires the accessory, and must fulfil the
obligations of both.
is a question of missionaries who, as rectors, attend

several churches.
THE QUESTION PROPER
80. When we come face to face with the question
of titulars and that of dedication, we find that it is
not at all as easy a subject as it may at first seem
to be. Certain questions naturally present them
selves regarding both the festivals and their octaves.
The questions, of course, must be answered, and
all concomitant difficulties must be solved. Now,
even this would not be a very hard task if the
titular and dedication of one particular church only
were to be considered; when, however, rules are to
be given which must apply to churches in general,
it is quite obvious that the work is thereby rendered
far more difficult. Meeting, then, the difficulty face
to face, the various and rather profuse directions
given in the following pages will be most useful,
not only for solving difficulties connected with the
question at issue, but also for understanding many
various similar questions and solving the problems
with which they are generally associated.
At the end'of this treatise a summary is given
under the title: “ Practical Recapitulation.’’
GENERAL INFORMATION
81. When two or more Offices1 fall on the same
day, they are said to occur (hence the noun “ occur-
iWe do not say two or more feasts. Thus, for in
stance, St. Valentine’s Day, which is a feast, may faU on
Ash Wednesday, which is not a feast but a ferial (though
CooqIc
Digitized by
rence”). When several Offices thus fall simulta

neously, only one can be duly celebrated (i. e., one is
preferred), and the others are either simply com
memorated, or entirely omitted, or transferred to
another day, on which they may also be properly
celebrated.
Doubles of the first and second class alone have
the privilege of being transferred (hence the noun
" translation ") if they cannot be celebrated the day
on which they fall.
Other Offices (doubles, semi-doubles, and sim
ples) may not be transferred, but they must often
be commemorated, for instance in the Vespers,
Lauds, or in the Mass of the occurring Office that
has been preferred.
82. When several Offices occur, one is always
preferred and, therefore, celebrated, whereas the
others may be all commemorated (= inclusive oc
currence), or they may be transferred (= exclusive
occurrence) according to the prescriptions of the
Rubrics. Some, again, may be transferred, and
others merely commemorated, or even entirely
omitted that year. When doubles and semi-doubles
are thus merely commemorated, they are said to be
simplified.
83. When we say that a certain office is im
peded, we mean that it may not be celebrated on its
“feria” originally meant “feast-day,” but it no longer
retains that meaning except, perhaps, in the word feria-
tion, which denotes the exterior solemnity of feasts —
festa fori).
own proper day (" sedes propria”), but that it is

either transferred, simplified, or entirely omitted.
If a certain Office is impeded in the same way every
year, it is said to be perpetually impeded. If it is
indeed impeded, but rather by accident — not in the
same manner each successive year — it is then said
to be accidentally impeded.
CHAPTER XII
OCCURRENCE AND TRANSLATION
84. When several Offices fall on the same day, it

is important to know:
ist, what Office will be preferred;
ad, what Offices will be transferred; and
3d, to what day will they be transferred;
4th, what Offices will be merely commemorated
(i. e., simplified) or entirely omitted.
GENERAL RULES
86. (a) There are Offices which are always cele
brated the day on which they fall, no matter what
other Offices may occur; these are:
ist, major Sundays of the first class;1
ad, major privileged ferials;
3d, privileged vigils of the first class;
4th, privileged octaves (i. e., each day within such
octave as well as the octave-day itself) of
the first order;2
5th, the feast of the Circumcision (although it is
only a double of the second class);
1 Do not take “first class” as meaning “double of the
first class.”
* A list of all these privileged Offices is given in n. 6a f.
80
90 OCCURRENCE AND TRANSLATION
6th, All Souls’ Day (except when it falls on a

Sunday, in which case it is always cele
brated on the following day).
(b) Primary (n. 88, c) doubles of the first class
celebrated in the Universal Church1 are likewise
celebrated the day on which they fall, provided none
of them come in occurrence with the Offices just
given in (a).
(c) Common Sundays, called “ Dominicas per an
num" (i. e., those that do not come under the head
ing of “major Sundays”), are preferred to all oc
curring Offices save doubles of the first or second
class, or any feast of the Lord having nine Lessons
in Matins, and also the privileged octave-days of the
Lord.
OTHER RULES
86. (a) Major Sundays of the second class are
preferred to any feast whatsoever, with the excep
tion of doubles of the first class.
(b) Privileged octaves of the second order are
preferred — on days within the octave — to any
feast whatsoever, excepting doubles of the first
class; and—• on the octave-day — to all doubles of
1 Feasts celebrated in the Universal Church are those

found in the Calendar (at the beginning of each volume
of the Breviary) or in the Proprium de Tempore. It
may be here usefully stated that all doubles of the first
class found in the places just referred to are primary,
with one exception, viz., the feast of the Sacred Heart
(celebrated on the Friday following the octave of Corpus
Christi), which is secondary.
OCCURRENCE AND TRANSLATION 91
the first class which are not celebrated in the Uni

versal Church.1
(c) Privileged octaves of the third order, and
common octaves, are preferred — on days within the
octave — only to Offices of simple rite; and — on
the octave-day — to all doubles that are not of the
(d) Simple octaves, having no “dies infra oc-
tavam,” are preferred, on their octave-day (which is
only of simple rite), to simples and to the Office of
S. Maria in Sabbato.
(e) The vigil of the Epiphany, which is the one
and only privileged vigil of the second class, is —
like a Sunday — preferred to all feasts excepting
feasts of the Lord and doubles of the first and
second class.
(f) Major non-privileged ferials are preferred
only to feasts of simple rite.
1 Wapelhorst, Compendium S. Liturgies, n. 245,1., says,
or, rather implies, that the octave-day of the Epiphany
does not yield to a double of the first class celebrated in
the whole Church. He does not, however, give any refer
ences in favor of his statement. The Rubrics given on
privileged octaves would seem to prove the contrary.
Digitized by Google
CHAPTER XIII
OTHER CASES OF OCCURRENCE
87. So far we have taken up the question of con

currence in relation to certain festivals and certain
other determined days. There are, however, nu
merous cases in which Offices may occur in various
ways, and for these cases there are special rules.
When many Offices of different rite and dignity
occur, we want to know which one will be actually
celebrated; and what about the others which may
have to be transferred (if they have that priv
ilege) or merely commemorated? The questions of
Translation and Commemorations will be dealt
with under their own proper headings, and now we
will treat of rules by which one Office is preferred
to other Offices which may fall on the same day.
88. General rule. The “most important” Of
fice is preferred; the other, or others, are either
transferred, reduced to a commemoration, or en
tirely omitted.
POINTS TO BE CONSIDERED
In order to determine which is the most impor
tant Office, the following points are given to be
93
94 OTHER CASES OF OCCURRENCE
considered in the order here stated (if the question
cannot be solved by one, take the next in order).
(a) RITUS ALTIOR; the Office of higher rank
is preferred; thus, a double of the second class is
preferred to an occurring double major. It is to be
remembered, however, that there are Sundays, priv
ileged ferials, vigils, and octaves, which exclude
feasts of higher rite. Thus, for instance, the ordi
nary Sundays are only semi-doubles, but they are
preferred even to doubles major. Thus, again, Ash
Wednesday is only of simple rite, but, being a major
privileged ferial, it is preferred to any feast what
soever.
(b) MA JOR SOLEMNITAS; this point is to be
considered when, for example, the feast is celebrated
with feriation1 (“ etiam in foro reducta vel sub-
lata ") or with an octave. The reason of “ greater
solemnity99 arising from an octave, is, however, to
be taken into account only on the festival itself and
on its octave-day, not on the days within the octave.
(c) RATIO PRIMARII2 aut Secundarii; at the
beginning of each volume of the Breviary a list of
feasts is found arranged according to the order of
XA list of the “festa feriata” will be found in the
Breviary. Feriation — which refers to exterior solemnity
— implies the obligation of hearing Mass and abstaining
from servile work; in a word, feasts “ celebrated with feria
tion” means feasts of obligation (“feria” originally
meant a feast-day, a free day).
2 “ As to the feasts of Our Lord and the Biessed Virgin,
they are primary, whenever their object is of great im
portance, and is not implicitly included in another feast”
— Vigourel, n. 109.
OTHER CASES OF OCCURRENCE 95
primary and secondary.1 Let it be noted in pass

ing, that the following feasts are primary2 doubles
of the first class: the Titular and Dedication both
of one’s own church and of the cathedral (as well
as the anniversaries of these dedication feasts); the
principal patrons of a town, city, diocese, province,
and nation; the titular (e.g., the Most Holy Re
deemer) and Holy Founder (e. g., St. Alphonsus
Liguori) of an Order or Congregation.
Note also that the following are doubles major
primary: the octave-day of any festival that is a pri
mary double of the first class, and the feasts of less
principal patrons.
Days within privileged octaves of the third order,
and days within common octaves, are all secondary
(cf. D. 3886, ad 1).
(d) DIGNITAS PERSONALIS; in solving dif
ficulties by this point the following order of “ per
sonal dignity ” must be observed: feasts of the Lord,
of the Blessed Virgin, of the Angels, of St. John the
Baptist, of St. Joseph, of the Apostles (including
St. Barnabas), of the Evangelists.8 The feast of the
dedication of any church is always primary, and a
feast of the Lord.
1 The distinction between primary and secondary feasts
also extends to doubles (major and minor) and semi
doubles, both in occurrence and concurrence.— D. 3837.
2 Other primary feasts (each according to its own rite)
are the “birthday” or “quasi-birthday” of any sarnt.
See 59, footnote. Other feasts of the same saint (e. g.,
the translation of his relics, his patronage, etc.,) are
secondary.
8 AU other saints are of equal dignity liturgically.
96 OTHER CASES OF OCCURRENCE
(e) PROPRIETAS FESTORUM; a feast is said

to be proper to a place if, leaving aside the titular
and dedication of one’s own church, it is a question
of the principal patron of a place; the titular and
holy Founder of an Order or Congregation; or also,
the secondary patron of a place; or again, a saint
(described in the martyrology or in its approved ap
pendix) whose body — or any other prominent
relic1 (“ insignis reliquia ") — is preserved in the
place; or a saint who has special relations to the
church, to the place, or to the body of persons
personarum coetum”). Any feast, proper in
this way, is therefore — all things else being equal,
—♦preferred to a feast of the Universal Church.
Exception, however, must be made in favor of the
following Offices (of the whole Church) which must
be considered, and they really are, proper to every
place.
i. Privileged Sundays, ferials, vigils, and octaves;
2. Feasts that are primary doubles of the first
class in the Universal Church.
(f) Lastly may be considered the relative dignity
according to which a pontiff-martyr precedes a
martyr only; a martyr, a confessor, and so on.
(Note the arrangement followed in the Commune.)
1 Prominent relics are the entire body or the head, arm,
forearm, heart, tongue, hand, leg, or that part of the body
in which the martyr suffered, provided the relic be entire
and not small (canon 1281). Prominent relics of saints
or blessed may not be kept in private houses and private
oratories without explicit permission of the Ordinary
,(c. 1282).
CHAPTER XIV
OCCURRENCE AND OCTAVES
89. Since the titular and the dedication of

churches — as well as the anniversaries of these
feasts — are to be celebrated with a common octave,
it is fitting that some additional remarks be here
made on the subject.
REMARKS
(a) Preference of an octave is to be made accord
ing to the same rules as those by which one feast
is preferred to another among themselves.
(b) All octaves that are not in the Roman Brevi
ary cease (i. e., “ de eis nihil fit"), from December
17th to the vigil of Christmas; from Ash Wednes
day to Low Sunday; and from the eve of Pentecost
to Trinity Sunday, always inclusive.
(c) The days within a common octave are semi
doubles secondary, and the octave-day is a double
major. Moreover, the octave-days of titular and
dedication feasts are primary doubles major.
(d) Days within common octaves are preferred
— in case of occurrence — to simple Offices only,
and the octave-day is preferred to all doubles that
are not of first or second class.
©7
98 OCCURRENCE AND OCTAVES
(e) When commemoration of an octave has to be

made at Vespers, it is taken from second Vespers
unless the Office of the octave is recited on the fol
lowing day, in which case the commemoration is
taken from first Vespers.
(f) Privileged octaves only — during the whole
octave — are said “ modo solemni” i. e., the psalms
at Lauds, the Little Hours, and Compline are taken
from the Sunday in the Psalter; during all other
octaves the psalms are all taken from the current
day in the Psalter.
(g) When two feasts or two octaves in honor of
the same person accidentally occur, and may not
be transferred according to the Rubrics,1 the Office
of the more important nobiliori”) feast or oc
tave is celebrated, omitting — unless it is a ques
tion of different mysteries of the Lord — the com
memoration of the other. Likewise, if during some
common octave, or on the octave-day itself (even
octave-days of simple rite),2 there occurs a feast (of
any rite whatever) of the same person, the Office of
such occurring feast is celebrated with all the priv
ileges due to the octave itself (unless, indeed, the
occurring feast is celebrated with higher rite), and
a commemoration of the octave is omitted unless
a As, for instance, when one feast is only a double major.
2 Compare, for instance, September 15th, which is the
feast of the Seven Dolors and also the octave-day (staple
rite) of the Nativity of the Blessed Virgin. Commemora
tion of the octave-day is omitted, whereas it would other
wise be made.
OCCURfiNCE AND OCTAVES 99
it is a question of different mysteries of the Lord,

in which case the commemoration is added.
If, however, during some privileged octave or on
some privileged octave-day, a feast of the same per
son should occur, the more important Office is cele
brated, according to the Rubrics, and commemora
tion of the other is omitted, except when it is a
question of different mysteries of the Lord (New
Rubrics, tit. iv., n. 7).
(h) If the octave-day of any feast is accidentally
impeded, it is not transferred, but it is celebrated or
omitted on its own day, according to the Rubrics.
However, the octave-day of the feast of the Most
Holy Name of Jesus — should this feast be any
where celebrated with an octave — will be cele
brated eight days after the day on which the feast
itself was celebrated, even if this day was, not a
Sunday, but the second of January1 (loc. cit. n. 8).
(i) If, during some octave or on the octave-day
itself, there perpetually occurs some feast of the
same person, what has been said above regarding
their accidental occurrence will be then also like
wise observed.
1 This case is a good illustration of the preceding rule,
because the octave-day would fall on January 9th, i. e.,
during the privileged octave of the Epiphany, a com
memoration of which would be made, since these are
different mysteries of the Lord.
CHAPTER XV
TRANSLATION OF FEASTS
90. Festivals that are doubles of the first or

second class may be transferred if they are either
accidentally or perpetually impeded. Other feasts
(viz., doubles major or minor and semi-doubles)
are not transferred, but are either commemorated or
entirely omitted the day they fall.1
As a general rule, (accidentally or perpetually)
impeded doubles of the first or second class are to
be transferred to the first following day which is
free from:
ist, other doubles of the first or second class;
2d, a privileged vigil and other Offices that ex
clude such feasts;
3d, any Sunday, if there be question of “ repositio
accidentalis ” (i. e., transferring an acci
dentally impeded feast to another day —
as above — but not to that day each
year);
4th, an octave-day of double major rite, if there
be question of “ repositio perpetua ” (i. e.,
celebrating a perpetually impeded feast on
another fixed day which, each year, is to
regarded as its “sedes propria”).
1 Note the one exception given in n. 95.
101
102 TRANSLATION OF FEASTS
91. Doubles of the first and second class that are

assigned to certain ferials (e. g., the feast of the
Sacred Heart is assigned to the Friday following
the octave of Corpus Christi), if they are perpetu
ally impeded, are likewise transferred to the first
following day that is perpetually free, on which day
( “ tamquam in sede propria ” ) they will always be
celebrated.
92. When more than one feast has to be trans
ferred, attention should be paid to the following
points (already explained in n. 88) which should
be taken in the order here given:1
ist, higher rite;
2d, greater solemnity;
3d, reason of primary or secondary;
4th, personal dignity;
5th, “proprietas festorum.”
Transiation and Octaves

93. When feasts of the Universal Church hav
ing an octave are — on account of a perpetual im
pediment — to be transferred2 to the first following
free day, according to the Rubrics, these octave
days are not likewise transferred accordingly, but
they (i. e., the octave-days) must be celebrated in
the Universal Church on their own day. The same
1 Special rules are given, in their proper place, for the
following feasts: Holy Name; Sacred Heart; Purifica
tion; St Joseph; Annunciation; Nativity of St. John the
Baptist.
2 This case refers to particular churches or places.
TRANSLATION OF FEASTS 103
must be said of the octave-day of a feast proper

‘(n. 88) to some nation, diocese, Order, or Institute,
when such feast has to be transferred to another
day in some particular church.
94. If, on the contrary, a feast (having an
octave) proper to a nation, diocese, Order, Institute,
or particular church (e. g., the titular) is impeded
in the whole nation, diocese, Order, Institute, or
in its own particular church respectively, and if it
is therefore transferred according to the Rubrics,
the octave-day — transferred accordingly — will be
observed eight days after the day on which the
feast was actually celebrated, just as if the feast
itself had been celebrated on its own proper day.
95. Feasts of double major or minor, and seimi-
double rite that are proper to any nation, diocese,
Order, Institute, or particular church, and that are
perpetually impeded in the whole1 nation, diocese,
Order, Institute, or in their own particular church,
are transferred to the first following day which is
free from:
1st, An Office of double or semi-double rite;
2d, privileged vigils;
3d, privileged octaves of the second order.
Moreover, if they are celebrated with an octave,
they will have the entire octave, just as if they had
been celebrated on their own day.
1 If any feast is only impeded in one or other particular
church, it is commemorated or omitted like other Offices
of similar rite.
104 TRANSLATION OF FEASTS
N. B. It would be well to rehearse all the rules

just given by perusing the Table of Concurrence
given at the beginning of any volume of the Brevi-
iary.
CHAPTER XVI
CONCURRENCE OF OFFICES
96. Concurrence means the meeting, so to say,

of the second Vespers of one day’s Office with the
following day’s first Vespers (since, liturgically, to
morrow’s Office, for instance, begins to-day at the
canonical Hour of Vespers). It is readily under
stood, then, that concurrence implies two days (no
more and no less) as considered in the Hour of
Vespers, which, as a canonical Hour, is recited only
once each (civil) day.1 In conclusion, then, it may
be said that: 1
(a) More serious mistakes can be made by the
wrong handling of the rules of occurrence than by
the inaccurate application of the rubrics on concur
rence. Effectively, the question of occurrence
mainly considers complete Offices (as well as the
Mass, which follows them), whereas concurrence
1 If, when referring to the Table of Concurrence given
in the Breviary, the Office that precedes the word “ cum99
is taken as the second Vespers of to-day, and the Office
that follows the word "cum99 as the first Vespers of
to-morrow, no difficulty will be found in understanding
the answer. Thus, for instance: “Quando concurrit
duplex majus cum duplici II dassis,” (solution:) Totum
de sequent! ( = to-morrow), commemoratio preecedentis
( = to-day).
Digitized by Google
106 CONCURRENCE OF OFFICES
deals with only one particular Hour (viz., Vespers)

of consecutive Offices.
(b) In the question of concurrence there are
never any difficulties on “translation” to be solved, .
because concurrence deals with Offices that are actu
ally celebrated or, at least, commemorated.
Rules of Concurrence
97. General rule.
The Vespers of any two consecutive feasts are
preferred among themselves in much the same way
as are occurring Offices. In concurrence, however,
it often happens (when both Offices are in every
way equal) that both Vespers may be said to be
recited, inasmuch as the second Vespers of one day
is said as far as the Capitulum (exclusive), from
which the first Vespers of the following day starts.
No compromise of this kind takes place in occur
rence.
98. Rules in Particular.
(a) The entire Vespers of an Office (whether
praecedens or sequens) will be said if (as in occur
rence) it is the more important by reason of (the
following points which are to be taken in order and
considered as already explained in n. 88):
i st, higher rite, with the exception given below
in (b);
2d, greater solemnity (with a commemoration of
the other);
3d, primary or secondary (with a commemoration
of the other);
4th, personal dignity.
CONCURRENCE OF OFFICES 107
99. When these four paints have been consid

ered, and it is found that the concurring Offices are
in every way equal, then, as a general rule, the
Vespers is divided in such a way that from the
Capitulum on will be of the first Vespers of the
following Office with a commemoration of the
second Vespers of the preceding Office.1 See ex
ception given below in (c).
(b) Notwithstanding the rules already given, ex
ception must be made of:
1st, major Sundays, of which the entire Vespers
is always said, unless they concur with dou
bles of the first or second class;
ad, minor ( = common) Sundays, of which the
entire Vespers is said, unless they concur
with the feasts of the Lord, with the privi-)
leged octave-days of feasts of the Lord, or
with doubles of the first or second class.
(c) When two Offices of the same person concur,
the more important is celebrated, omitting — except
in the case of their being different mysteries of the
Lord'—the commemoration of the other.2 If the
two Offices are of equal importance, the second
Vespers of the preceding is said, omitting the com
memoration of the following, unless it is a question
of different mysteries of the Lord.
1 There are exceptions, as, for instance, during the oc
tave of Christmas.
2 Cf. special Rubrics for the octave-day of Corpus
Christi. 1
Digitized by Google
CHAPTER XVII
COMMEMORATIONS
100. Commemoration can be made of either oc

curring or concurring Offices.
Now, commemoration of occurring Offices may
be made not only in Lauds, but also in both Ves
pers of the Office actually said (i. e., preferred).
If the foregoing statements are properly under
stood, it will not be very difficult to see 'that, in the
Vespers of any particular day (in which the one
who recites the Office actually is — either really or
mentally) there may be three types of commemora
tions.
Let us suppose, for instance, that to-day we are
saying the Vespers of to-day’s feast (i. e., second
Vespers) with a commemoration of to-morrow’s
Offices, (i. e., their first Vespers), then the .three
types may be:
ist, commemoration (from first Vespers) of the
Office celebrated to-morrow1;
ad, commemoration of its (i. e., the Office cele
brated to-morrow) occurring (simplified)
Offices;
1In Vespers, commemoration of concurring Offices is
always made first.
109
IIO COMMEMORATIONS
3d, commemoration of the Offices which occur
with to-day’s Office.
ILLUSTRATION
101.
To-day’s OSce: II. VESPERS.

“ Praecedens ”
1) Double of 1st class.
(Officium).
a) Sunday.
“ Sequens” I. VESPERS: To-morrow’s Office.
(Officium). - 1) Double of 2d class.
2) Semi-double.
Since, in this illustration, the second Vespers of
to-day’s feast (double of the first class) is said, the
three types of commemorations are:
1st, commemoration of to-morrow’s feast, which
is a double of the second class;
2d, commemoration of 'a (simplified) semi-double,
occurring with to-morrow’s feast;
3d, commemoration of Sunday’s Office, which oc
curs with to-day’s feast (which has been
preferred to it).
102. These three types may be reduced to two
c/asses:
1st, commemoration of the Offices that concur
with the Office of which the Vespers is actu
ally recited (entire or in part);
2d, commemoration of the Offices which occur
with the Office of which the Vespers is actu
ally recited (whether entire or in part).
COMMEMORATIONS in
COMMEMORATIONS PROPER
103. General remarks.
(a) All Offices have both first and second Ves
pers, except:
ist, simples, which have only first Vespers;
2d, ferials, which have only second Vespers;
3d, vigils, which have neither first nor second
Vespers.
(b) As a general rule, commemoration of the fol
lowing Offices (when impeded) is always made
where commemorations may be made (viz., in
Lauds and both Vespers when they occur, and in
Vespers only when they concur):
ist, Sundays;
2d, privileged octaves;
3d, major ferials:1
of Advent and Lent (commemorated in
Lauds and subsequent Vespers only);
ember-days and Rogation Monday (all
commemorated in Lauds only).
(c) At Vespers it is important to remember that
commemoration of the concurring Vespers2 always!
comes first. This being remembered, the order of
the various commemorations (in Lauds and both
Vespers) is as follows:
ist, any Sunday (or the vigil of the Epiphany) ;
2d, a day within an octave of the second order;
1 Here it cannot be a question of major privileged ferials
since these Offices exclude all other Offices that may oc
cur.
2 That is, the Vespers other than that actually recited
at the time commemorations are made.
112 COMMEMORATIONS
3d, doubles:
double major octave-day,
double major,
double minor;
4th, semi-doubles:
semi-double,
day within octave of the third order,
day within a common octave,1
Friday after the octave of the Ascension;2
5th, simples:
major ferial,
common vigil,
octave-day of simple rite,
simple.
(d) Doubles (major or minor) and semi-doubles
which may not be commemorated, according to the
Rubrics, are entirely omitted that year.
RULES IN PARTICULAR
104. (a) Vigils are commemorated in Lauds only,
and not even in Lauds if:
ist, the vigil falls on a major ferial (a commem
oration, however, is made in the Mass);
XA day within a common octave is, no doubt, a semi
double, but it is secondary (i. e., in practice it is lower
than the ordinary semi-double). Sometimes the word
“semi-double” does not refer at all to a day within a
common octave; thus, for instance, the New /fabrics, tit.
VII., nn. i and 2, speak of “ de quolibet semiduplici”
which excludes a day within a common octave, as may be
verified in the Table of Occurrence.
2 This is a kind of privileged ferial from the fact that it
comes —all alone — between the privileged octave of the
Ascension and the privileged vigil of Pentecost
COMMEMORATIONS 113
ad, the vigil accidentally1 concurs or occurs with

a double of the first class (the vigil of the
Epiphany is an exception).
(b) Doubles (major or minor) are commemo
rated in Lauds and both Vespers. Exceptions:
1st, on doubles of the first class they are com
memorated in Lauds (and in private
Masses) ohly;
2d, on feasts of the Lord which are primary dou
bles of the first class in the Universal
Church they are not commemorated at all.
(c) Semi-doubles are likewise commemorated in
Lauds and both Vespers. Exceptions:
1 st, on doubles of thfe first class they are com
memorated in Lauds (and in private
Masses) only. Moreover, on feasts of the
Lord which are primary doubles of the first
class in the Universal Church they are not
commemorated at all.
2d, a day within a common octave is also com
memorated in Lauds and both Vespers, ex
cept when it occurs or concurs with either
a double of the first or second class.
(d) Simples are commemorated in first Vespers
and Lauds (they have no second Vespers). Excep
tions :
1 st, if they occur or concur with a double of the
first class they are entirely omitted;
1A vigil which is perpetually impeded by a double of

the first class and a vigil which falls on a Sunday are
anticipated.
- Digitized by CaOOQle
114 COMMEMORATIONS
2d, if they occur with a double of the second class,
they are commemorated in Lauds only; but
■ if they concur with a double of the second
class they are entirely omitted.
(e) In concurrence, the Vespers of one Office
will be recited at least from the Capitulum on.
Now, as a general rule, commemoration is made of
the other concurring Office or Offices. Exceptions
(besides those already mentioned):
1st, in the first Vespers of a double of the first
class, no commemoration is made of a pre
ceding Office which is not a double of the
second class or higher rite;
2d, in the first Vespers of a double of the second
class, no commemoration is made of a pre
ceding semi-double.
N. B. It has been taken for granted that through
out these rules the student has not forgotten what
was said in (a) and (b).
10B. Another plan of commemorations is given in
the Appendix (n. 7). Only doubles of the first and
second class have been treated of, but for other
Offices of inferior rite it may be said that, as a
general rule, commemoration of occurring and con
curring Offices is always made where commemora
tions may be made (i. e., in Lauds and both Ves
pers) when they are at all possible. (No one can
make a commemoration of the second Vespers of a
simple, because a simple has no second Vespers.)
COMMEMORATIONS 115
Ninth Lesson in Matins
106. Occurrence also entails consideration of
commemorations in Matins by means of a ninth
Lesson1:
(a) Whenever commemoration is made of a vigil,
ferial or Sunday, the ninth Lesson of the feast actu
ally celebrated will be the (first Lesson of the)
homily proper to these commemorated Offices, pro
vided the gospel in the commemorated Office is not
the same as the gospel of the Office actually recited.
Now the following Offices have a homily proper: '
1st, Sundays;
ad, major ferials (excluding those of Advent that
are not ember-days);
3d, vigils, remembering that no commemoration
of a vigil is made (in the Office) when it
occurs with a major ferial or a double of
the first class.
(b) When commemoration is made of a feast
of double or semi-double rite, the ninth Lesson in
Matins will likewise be of these commemorated fes
tivals. The ninth Lesson, however, will not be
of conunemorated doubles or semi-doubles in the
following Offices:
1st, Sundays;
2d, doubles of the first class;
3d, during the octave of Corpus Christi;
1 When a homily is said in the Office as ninth Lesson,
then the la^t gospel in the Mass is likewise special
Digitized by Google
116 COMMEMORATIONS
4th, when the ninth Lesson is already a com

memoration of a Sunday, ferial, or vigil;
5th, Offices of three Lessons.
107. This equally applies to commemorated festal
Offices of simple rite, and, in every case, it is neces
sary that the Lesson or Lessons used as ninth
Lesson be really and truly historical (i. e., giving
an account of the life of the saint). In Offices of
nine Lessons the historical Lessons are found in the
second noctum. It often happens that, if little or
nothing is recorded of the life of the saint, the Les
son of the second noctum will be supplied by a
sermon or something similar, which cannot be said
to be historical in the sense explained above.
108. When we speak of taking the historical Les
sons of a commemorated feast, in order to make a
ninth Lesson for an occurring Office, it must be
always understood that all the historical Lessons
(of a commemorated feast) are taken and united per
modum unius.1
When two or more commemorated Offices should
— according to the rules given — have the historical
Lessons taken as ninth Lesson, “legitur tantum
ilia dignioris.” Rub. gener. xxvi., 3.
1 In some of the new Breviaries special single Lessons
are found which may be used as ninth Lesson in occurring
Offices. These single Lessons sum up the life of the
saint as given in the three Lessons of the second nocturn.
Cf. S. R. C., June 24, 19x4.
CHAPTER XVIII
TITULARS WITH ASSOCIATES
109. If the Titular Saint of a Church is described

in the Calendar with other saints, he is not to be
separated from them when the reason of the union
is a necessary reason of consanguinity or affinity.
If, however, the reason of the union is merely one
of occasion, viz., because they died the same day,
then the titular is separated and celebrated alone.
If his companions are likewise described in the
Calendar as doubles of the first or second class,
they are transferred — with the rite they have in
the Calendar — to the first following day, according
to the Rubrics on Translation. If they are of a
rite inferior to double of the second class in the
Calendar, then they are merely commemorated or
omitted, according to the rules already stated.
PRINCIPAL PATRON
What has just been said of a titular saint and his
companions holds good also for the associates of the
principal patron of a place, or of any other saint
whose feast is anywhere celebrated as a double of
the first or second class, if his feast must be regarded
as a “ festum propriuni ” in the sense explained in
n. 88 (e).
117
u8 TITULARS WITH ASSOCIATES
SECONDARY PATRON
110. If a secondary patron (or any other “ Sanc-
tus proprius”), whose feast is of double major or
minor, or semi-double rite, is likewise described in
the Calendar with companions whose feast is of
simple rite, then the feast of the secondary patron
is celebrated with a commemoration of the com
panions, according to the Rubrics.
If, however, there exists between them a neces
sary reason of consanguinity or affinity, or if they
died in the same place, at the same time, and for
the same cause, then the secondary patron (or other
“ Sanctus proprius ”) is not separated from his com
panions, but tihe one feast is celebrated for all,“ sub
ritu qui Patrono aut Sancto proprio competat”
(New Rubrics, tit. ix., 5). The same is also done
if all (for any reason whatsoever) are inscribed in
the Calendar as doubles major or minor, or as semi
doubles. In this case, however, the name and
deeds of the “Sanctus proprius/’ which are sepa
rated, are preferred to the name and deeds of his
companions, in the Oration and in the Lessons of
the second noctum.
CHAPTER XIX
PRACTICAL RECAPITULATION
111. The feast of the titular, being a double of

first class with a common octave, must be always
celebrated when it falls, except when it occurs with
any of the following Offices:
i. Primary doubles of the first class celebrated in
the Universal Church.
2. All Souls’ Day (even when this day acciden
tally happens to be the third of November).
3. Feast of the Circumcision (“ New Rubrics,”
notanda, 13).
4. Major Sundays of the first class:1
First Sunday of Advent,
First Sunday of Lent,
Second Sunday of Lent,
Third Sunday of Lent,
Fourth Sunday of Lent,
Passion Sunday,
Palm Sunday,
Easter Sunday,
Low Sunday,
Pentecost Sunday.
1 Do not confound the words “ first class ” with “ doubles
of the first class.”
119
120 PRACTICAL RECAPITULATION
5. Major privileged ferials:

Ash Wednesday,
Monday of Holy Week,1
Tuesday of Holy Week,
Wednesday of Holy Week.
6. Privileged vigils of the first class:
Vigil of Christmas,
Vigil of Pentecost.
7. Privileged octaves of the first order:
Octave of Easter,
Octave of Pentecost.
8. Privileged octave-days of the second order:
Octave-day of the Epiphany,
Octave-day of Corpus Christi.
112. If, therefore, the feast of the titular falls on
any of those days, it is to be transferred, with it3
octave, to the first following day which ip not:
1st, a Sunday;
2d, a double of first or second class.
Should the feast of the titular fall within Holy
Week or within the octave of Easter, it is then
transferred to the first free day (as above) follow
ing Low Sunday; if the feast of the titular falls on
the vigil or during the octave of Pentecost, it is
transferred to the first free day after Trinity
Sunday.
DURING OCTAVE OF TITULAR
113. Now, since the feast of the titular is usually
celebrated with a common octave, it may be given
1 The remaining days of Holy Week are primary doubles
of first class in the Universal Church.
PRACTICAL RECAPITULATION 121
as a general rule that the diocesan Ordo is followed

throughout the octave, except in so far as the fol
lowing considerations on common octaves may
modify it:
(a) The Office of a day within a common octave
is of secondary semi-double rite, and is preferred
only to Offices of simple rite; when it is impeded,
commemoration of it will be always made in the
Lauds and both Vespers of occurring Offices as
well as in the Vespers of concurring Offices. When,
however, it occurs or concurs with doubles of the
first or second class, commemoration of it is entirely
omitted.
(b) The octave-day is a primary double major,
and is preferred to all other occurring (non-privi-
leged) 1 Offices, excepting doubles of the first or
second class; when it is impeded, it is commemo
rated in the Lauds and both Vespers of the occur
ring Office. If, however, the occurring Office is a
double of the first class, the octave-day — like other
doubles major — is commemorated in Lauds only
(and in private Masses). In concurrence, com
memoration of an octave-day is always made ex
cept when it concurs with a following double of the
first class.
(c) When the Office of the octave is said, or
when a commemoration of it is made, the SuSra-
gium (or “ Commemoratio de Cruce”) is omitted
in Lauds, and the Preces dominicales are omitted
in Prime and Compline. The Athanasian Creed
xSuch as, for instance, Sundays, privileged vigils, etc.
Digitized by Google
“ Quicumque99 is likewise omitted at Prime on a

Sunday within the octave, commemoration of which
has been made.
(d) All octaves that are not in the Roman Brevi
ary cease (i. e.,“ de eis nihil fit") from December
17th to the vigil of Christmas; from Ash Wednes
day to Low Sunday; and from the vigil of Pente
cost to Trinity Sunday, always inclusive.
HOW TO SAY THE OFFICE OF THE FEAST

114 . With regard to the different parts of the
Office, the following points should be noted:
(a) The feast itself: the feast is celebrated
" modo solemni," and therefore everything which is
not already proper is taken from the Commune (ac
cording to the “ quality ” of the saint), except that
at Lauds and the Little Hours the psalms are taken
from Sunday in the Psalter.
(b) During the octave: everything is said as on
the feast itself,1 with the following exceptions, how
ever, since the Office of the octave is recited “ modo
'ordinario99:
1. The psalms of the various Hours are taken
from the current day in the Psalter.
2. The Lessons of the first nocturn are taken
from the “Scripture occurring” in the Proprium
de Tempore.
1 If there are two Orations, the first or second is taken
according as the Lessons of the third noctum are taken
from the first or second place, so that the Mass may
correspond with the Office as far as the Oration and the
gospel are concerned.
3. The Lessons of the second and third nocturns
are taken from the Octavarium Romanum1 (the
use of which is not obligatory), or from the Com
mune, or from the feast itself, in the manner indi
cated in n. 115.
4. The Office of ,an occurring octave is not com
memorated by means of a ninth Lesson in Matins,
even though the Office of the octave may have a
gospel and homily proper.
115. The Lessons of the third noctum (during
the octave) are always the same as those of the
feast itself (so as to agree with the gospel of the
Mass); those of the second noctum are taken from
the Commune, alternatively de primo and secundo
loco (according as the Office of the days within the
octave — not excluding the octave-day — has to be
recited).
4 THE MASS OF THE TITULAR
116. As a general rule, the Mass said will be in
accordance with the Office recited. The following
points should, however, be noted:
(a) On the festival itself.

1. In the Mass, (the Commemorations are made
as in Lauds. In the solemn Mass, however, com-
1 The purpose of the book is explained by its title,
“Octavarium Romanum, Lectiones II et III Nocturni
complectens recitandas infra octavas Festorum, praeser-
tim patronorum locorum et titularium Ecclesiarum quae
cum octavis celebrari debent, juxta rubricas Breviarii
Romani, a S. R. C. ad usum totius orbis Ecclesiarum ap
probation.”
memoration of occurring doubles major or minor
and semi-doubles is omitted, but in private Masses '
it is not omitted. The oratio imperata is also
omitted in all Masses of this day.
2. The Gloria and Credo are said. If the feast
has a proper Preface, this also will be used. If
the feast has no Preface proper, and is celebrated
within the octave of some other feast having a
proper Preface, the latter is said. In other cases
the common Preface is used unless there be one
proper to the season (e. g., Lent, Passion Time,
Easter, etc.).1 The Preface proper to the season is
said even on Sundays falling within the season. In
a word, the general rule on Prefaces should be fol
lowed : “ Praefatio magis communis cedit magis
propriae”
The Last Gospel will be special if there was a
special ninth Lesson in Matins.
(b) During the Octave.

i. When the days within the octave are impeded
(by any Office of semi-double or higher rite) they
are commemorated, except on doubles of the first
or second class.
2. When the octave-day is impeded (by a Sun
day or a double of the first or second class) it is
1 The Preface proper to the season is said even on
Sundays falling within the season. On other Sundays
(even those within an octave having no proper Preface),
the Preface of the Blessed Trinity is said. The Preface
of the Blessed Trinity is also used on Sundays impeded
by any feast having no Preface proper.
always commemorated, except in the solemn Masses
of feasts which are doubles of the first class; more
over, if these impeding doubles of the first class
are primary feasts of the Lord celebrated in the
whole Church, the octave-day is not commemorated
at all.
3. During the entire octave the Credo is said,
and if the feast has its own Preface, this also will
be used during the octave, according to the rules
given for the festival itself.
4. A “ slight ” inclination of the head is made on
pronouncing the name of a saint, both on his feast
day and during the octave, even if accidentally the
Office has not been commemorated.
5. If the Mass of a day within the octave is to
be said (with all due regard to the privilege of say
ing Votive Masses), the Mass of the feast itself
is read, and — if there are no special commemora
tions— the second Oration will be of the Blessed
Virgin (according to the season), and the third,
Ecclesiae, vel pro Papa. If, however, the feast it
self is one of the Blessed Virgin, the second Ora
tion in the Mass of a day within the octave will be
de Spiritu Sancto.
6. On the Sunday within the octave, the second
Oration will be a commemoration of the octave;
no third “ Common99 Oration is then added, except
it be a commemoration of some other occurring
Office, and in this case the order of commemora
tions given in n. 103, (c) should be observed.
The Office of the Dedication
117. What has been said regarding the Office and
Mass of a titular, holds good also for the Office and
Mass of the Dedication (with its octave) and its
anniversaries. The following differences may be
noted:
i. In the Breviary, the Lessons, etc., to be recited
during the octave are given near the end of each
volume under the title: Commune Dedicationis
Ecclesiae.
2. Should the feast of the dedication occur with
the feast of the titular (because the church was
consecrated on the feast of the titular) the dedi
cation, which is regarded as a feast of the Lord, is
celebrated in preference to the titular saint. If,
however, the titular saint (e. g., St. Michael) is
celebrated in the Universal Church as a primary
double of the first class, then the Office of the titu
lar, being proper and universal, is preferred to the
Office of the dedication, which, although it is like
wise “proper” (cf. n. 88), is, nevertheless, a par
ticular feast (cf. New Rubrics, tit. rr).
APPENDIX
1. A cleric, on the day of his ordination to sub
deaconship, is not bound to recite the whole Office
of that day, but he is obliged to begin his Office
at that Canonical Hour which corresponds, or is
nearest to the hour of the day in which he receives
ordination (Terce corresponds to nine a. m., and
Sext to noon).
2. The recitation of the ordination day’s Office
(or of any part of it) before receiving subdeacon
ship does not in any way satisfy the obligation (of
saying the Office) imposed by that order.
3. It is commonly held that, outside of choir, the
order of the Office is merely accidental and not ob
ligatory. For any reasonable cause, therefore, the
order of the Hours (or of the different parts of the
same Hour) may be inverted without fault. Cf.
Carbone, Praxis Ordinandi Q. 201, note.
ORDINATION PENANCE
4. On those ordained to subdeaconship or deacon
ship the Bishop imposes a penance which he refers
to as “ Noctumum talis diei” By this word “ noc
tum” is meant:
(a) The nine psalms (with their antiphons) of
Matins, if the day specified by the Bishop is a.
ferial.
127
128 APPENDIX
(b) The three psalms (with their antiphons)

used in the first noctum if the day he specifies is
a Sunday or feast-day having nine Lessons at Matins
(cf. S. R. C., June 27, 1899).
The word nocturn, then, in no case includes the
recitation of the Invitatory, Hymn, or Lessons
(S. R. C., July 10, 1903).
The recitation of this penance is in no way con
nected with the obligation of reciting the Office
arising from ordination. It is separate and there
fore additional.1
♦
PROBABLE OPINIONS
5. (a) A priest who is bound to the recitation of
the Roman Breviary is not obliged to recite any part
of his Office from a Breviary proper to a certain
Order (e. g., the Benedictines) if he should not
happen to have the Roman Breviary; neither must
he recite the psalms of Matins who has not the
Responsoria and Lessons; or any psalms at all, if
he has not the antiphons and Capitula.— Sabetti,
Suarez, Sanchez, Paulus, St. Alphonsus, and others
quoted by Tclch.
(b) The omission of the litaniae majores on the
feast of St. Mark and during the Rogation days
is not a grave sin.— Ballerini-Palmieri, St. Alphon
sus, quoted by Telch.
1 This penance need not be recited on the day of ordina
tion. It may be said with a companion.— Carbone, quot
ing Scavini and Gury-Tummolo.
APPENDIX 129
(c) There is no obligation to recite Matins and

Lauds before Mass.— Ballerini, Noldin, quoted by
Telch.
(d) It is no sin not to recite the prayers, or not
to celebrate the Masses imposed by the Bishop on
newly-ordained priests.— St. Alphonsus, quoted by
Telch.
SOME RECENT CHANGES
6. (a) November 2d, All Souls’ Day, has been
made equal (“ aequiparatur”) to a primary double
of the first class for the Universal Church (S. R. C.,
28 Feb. 1917). Changes to be made in the Rubrics
are given accordingly.
(b) In the Office of St. Thomas of Villanova
(Sept. 22d), the following words are to be omitted
at the end of the sixth Lesson: “ atque ejus memo-
riam quarto decimo Kalendas Octobris celebrari
mandavit” (ibid.).
(c) The feast of St Joseph (March 19th) and
of the Dedication of St. Michael the Archangel
(Sept. 29th), which were doubles of the second
class, are now doubles of the first class (S. R. C.,
Dec. 12, 1917). Consequent changes to be made in
various parts of the Breviary are also given.
COMMEMORATIONS
7. The rules for commemorations on doubles of
the first and second class are as follows:
Digitized by Google
130 APPENDIX
(a) Doubles of the First Class:

If it is: a Sunday; a privileged
octave; a double of the first or
Commemoratio
praecedentis: second class; a ferial of Advent
or Lent (whether only com
memorated or not).
'a) In Lauds and Vespers: Sunday;
Commemoratio privileged octave; major ferial.
occurrentis: ' b) In Lauds only: double (major
or minor) and semi-double.1
'Commemoration is made of every
Office (even if only commemo-
Commemoratio
- rated itself) except a day within
sequentis:
a non-privileged octave and a
simple.
(b) Doubles of the Second Class:
Commemoration is made of every
Office (even if only itself com
memorated) except: a semi
Commemoratio
double; a day within a non
praecedentis:
privileged octave; a ferial (not,
however, those of Advent or
Lent, which are commemorated).
If it is: a double (major or minor);
a semi-double; a day within a
Commemoratio
privileged octave; a major ferial;
occurrentis:
a common vigil; simple (in
Lauds only).
Commemoratio Same as given for doubles of the
sequentis: first class.
Digitized by Google
APPENDIX 13*
In studying the rules just given, the following

Rubric, found in the Notanda in prase, tabellis (n.
15), should be borne in mindt
Impeded ferials of Advent and Lent are com
memorated in Lauds and Vespers. Ember-days
and Rogation Monday are only commemorated at
Lauds. Common vigils, too, are commemorated
at Lauds only. These common ferials and vigils,
however, must be commemorated at Matins by
means of the ninth Lesson (provided their gospel
be not the same as that of the occurring Office), ex
cept they be ferials of Advent (excluding ember
days, which have their own gospel).
ORDER OF COMMEMORATIONS
8. The order to be observed when several com
memorations are to be made is as follows:
Sunday;
day within a privileged octave of the second
order;
double major octave-day;
double major;
double minor;
semi-double;
d^y within privileged octave of the third order;
day within a common octave;
1 Doubles (major or minor) and semi-doubles are not
even commemorated in Lauds on feasts of the Lord which
are primary doubles of the first class in the whole Church.
Cf. New Rubrics, tit. 7.
Digitized by Google
APPENDIX
major ferial;
common vigil;
octave day of simple rite;
simple.
It must be remembered that, in Vespers, the
concurring Office always comes first (if it is to be
commemorated).
CONCLUSION OF HYMNS
9. The conclusion of hymns, and the variable
verse in the Responsorium breve of Prime, must
be those of the Office recited. Should that Office
have none proper, the conclusion and verse used
must be those proper to the Office first commem
orated having them. If such feast or simple octave
day or Office of S. Maria in Sabbato is not even
commemorated in Vespers, its proper conclusions
are omitted.
If the conclusion and verse proper to a commemo
rated Office are wanting, those of the occurring
common octave are used, otherwise those that are
de tempore must be taken.
NEW MISSAL-RUBRICS
10. The following information is taken from the
“ Additiones et Variationes” in the new typical
edition of the Roman Missal approved by a decree
of the S. C. R. dated April 25, 1920.
A. IMPEDED FEAST OF TITULAR:
If the feast of the Titular or Dedication of one’s
own church is accidentally impeded, on that day
one chanted Mass of the impeded feast (or its com
APPENDIX 133
memoration in the chanted Mass of the day) is
allowed as a Solemn ( =a privileged) Votive Mass.—
New Missal-Rubrics, tit. IV., n. 1.
11. This one chanted Mass, however, is forbidden:
(a) on all Sundays of the first class;
(b) on all primary doubles of the first class cel
ebrated in the Universal Church;
(c) on privileged ferials;
(d) on the privileged vigils of Christmas and
Pentecost;
(e) on All Souls’ Day.
12. When this Mass is thus forbidden, it is per
mitted to add its Oration, sub unica conclusione, to
the Oration of the Mass of the day except:
(a) on All Souls’ Day;
(b) on Christmas Day;
(c) on the feast of the Epiphany;
(d) on the three last days of Holy Week;
(e) on Easter and Pentecost Sundays;
( f) on Ascension Thursday;
(g) on the feasts of the Blessed Trintiy and
Corpus Christi.
B. TRANSFERRED EXTERNAL SOLEMNITY
OF TITULAR AND DEDICATION:
13. Where the external solemnity of the feast of
the Titular or Dedication is transferred to the next
Sunday, the following rules hold good:
(a) If the Sunday in question is a minor Sunday
(“ per annum ”) and no double of the first class oc
curs, then one chanted Mass and one low Mass of
the transferred solemnity are permitted.
>34 APPENDIX
(b) Should the Sunday in question happen to be
a major Sunday or a double of the first class, Masses
of the external solemnity are altogether prohibited,
but the Oration of the impeded transferred solem
nity is added, sub una conclusione, to the principal
Oration, except on the following days:
ist. Easter, Pentecost, and Trinity Sundays;
ad. Christmas and the Epiphany (should they
happen to fall on a Sunday).
New Missal-Rubrics, .tit; IV., n. 3.
C. LITANY DAYS:
On all (= major and minor) Litany Days com
memoration of the Rogations must be made in any
chanted or low Mass which is not de Rogationibus
or de Requie (Tit. I., n. 3); this is a noteworthy
change, as up to the present commemoration of the
Rogations was omitted on doubles of the first class
occurring on Rogation Tuesday and Wednesday.
N. B. Many other useful and important changes
are omitted here for the sole reason that they have
not a direct bearing on the matter at issue.
A. M. D. G.
INDEX
(Numbers refer to paragraphs.)
ABSOLUTIONS: 17; in Matins of three Lessons, 23.

All Souls’ Day: made equal to DI. I cl., Append. 6, (a).
Antiphons: 9; when same as first words of ps., xo; at the
Little Hours, 39; “ad Laudes et per Horas,” 58.
Amen: when is it added to the “ Pater,” 7.
Aperi, Domine: 12, D.
Athanasian Creed: at Prime, 46.
BEATIFIED persons: churches cannot be dedicated to, 73.

Beginning: of an Hour, 7; of Lauds, 26, note.
Benedictions: 17; on ferials, 24.
Birthday: of a saint, 59, note.
Breviary: when forgotten, Append. 5, (a).
CAPITULUM: 12, note; “Deo gratias” after, 12, A.

Ceremonies: when reciting the Office, 70.
Changes: some recent, Append. 6 seqq.; in the New Missal,
Append. 10 seqq.
Church: consecrated, 73.
Commemoratio de Cruce: 33.
Commemorations: how made, 32; of occurring and concur
ring Offices, 100; illustration of, xox; rules of, 103 seqq.;
in Vespers, 103, (c); of vigils, 104; another plan of, Ap
pend., 7; order of, Append., 8; of Litany Days, Append.,
13, c.
Common Sundays: 85.
Commune Sanctorum: 5, (e).
Compline: 72; on important feasts, 59.
135
Digitized by Google
136 INDEX
Conclusion: of Orations, 31.
Concurrence: of Offices, 96 seqq.; Breviary table of, 96,
note; rules of, 97 seqq.
Confitemini, ps., 36.
Confiteor: 27, note; 68, note.
Consecrated church: 73.
Credo: at beginning of Matins and Prime, 14.
Cross: sign of the, 7a
DAYS: of the week, 4; 5, (c).

Dates: 4; 5, (d).
Dedication: meaning of, 74 and 76; office of the, 1x7.
De ea: meaning of, 4.
Deas, in nomine tuo: ps. at Prime, 59.
Dignity: when comparing two Offices, 88, (d).
Divisions: of the Breviary, 5.
Domne: 17.
Dominica: 4.
Dominus regnavit: in Sunday Prime, 36.
Doubles: 3.
Doubling antiphons: (saying them entire), 9.
Doxology: of hymns, 11; Append., 9.
ENDING: of an Hour, 7; of Matins, 22; of Prime, 47.

External solemnity of Titular transferred, Append., 13.
FEAST: primary and secondary, 88, c.; dignity of, 88, (c).
Feria: 4; meaning of, 81, note.
Ferial Offices: 4; ninth Lesson from, 19, (b).
Feriation: 81, note; 88, (b), note.
Festal Offices, 4; ninth Lesson from, 19, (a).
GLORIA PATRI: after pss., 10; after last Responsorium

in each Noctum, 21 and 25.
HISTORICAL Lessons, 18, c.

Homily: 18, B.
Digitized by UooQle
INDEX 137
Hours: 6; when they are to be said, 65.
Hymns: xx; rules for conclusion of, Append., 9.
IMPEDED: Offices, 83; feast of Titular, Append., 10.

Interruption: of an Hour, 65, (d).
Invitatory: how said, 15.
LAUDS: 26 seqq.; of first and second Schemes, 35.

Laus tibi, Domine: 7.
Lectio brevis: of Prime, 43.
Lessons: 18; “ Tu autem” after, 12, B; ferial, 25; Matins of
three, 23 seqq.; on feasts, 55, (a); on ferials and Sun
days, 55, (b); historical, 107.
Litany: on Rogation Days, Append., 5, (b).
Little Hours: 6.
MAJOR Sundays: 61; ferials, 62.

Mass: of Titular, 116.
Matins: of nine Lessons, 13 seqq.; of three Lessons, 23
seqq.; ninth Lesson in, 106; Matins and Lauds before
Mass, Append., 5, (c).
Meter: of hymns, 11.
Missionary: and Titular of church, 79.
Modus ordinarius: 54.
Modus soiemnis: 56; what feasts fall under, 57.
NEW Rubrics: in the Office, 76; in the new Missal, Ap

pend., 10 seqq.
Ninth Lesson: 19 and 106.
OCCURRENCE: meaning of, 81; inclusive and exclusive,

82; rules of, 84 seqq. and 87 seqq.; and octaves, 89 seqq.
Octavarium Romanum: 114, (b).
Octave: feasts having, 3; Office during an, 57, note; privi
leged, 64, (a); sometimes said “modo solemni,” 89
seqq.; common, 64, (b); simple, 64, (c); occurrence
and, 89 seqq.; sometimes ceases, 89, (b); days within
138 INDEX
an, 89, (c) and (d); two octaves occurring in honor of
the same person, 89, (g); of Titular, 1x3.
Office: ferial and festal, 4; one in place of another, 66.
Omission: of part of the Office, 67.
Orations^ 30 seqq.; on ferials, 30; preceded by “ Oremus,”
30; in Saturday’s Vespers, 30, note; conclusion of, 31.
Order: in Hours of the Office, Append., 3; of Comlmemora-
tions, Append., 8.
Ordinarium: 5, (a); 54.
Oremus: precedes Orations, 30.
PATER NOSTER: its recitation in secret, 7; at end of an
Hour, 8.
Patron: meaning of, 75; principal, 109; secondary, ixo.
Penance: on ordination to subdeaconship, Append., 4; its
obligation, Append., 5, (d).
Place: to read the Office, 69.
Position: in reading Office, 69 and note.
Praecedens (ofScium): 101; at Vespers, 50, (b).
Preces dominicales: 44.
Preces feriales: 27 seqq.; when said, 28; where said, 29.
Preference: of feasts, 81.
Priests: concerned with Titular and Dedication, 77; parish
priest having more than one church, 78.
Primary: Doubles of first class that are, 85, note; feasts,
88, (c).
Prime: 42 seqq.; fourth ps. in, 36 and 45; “Lectio brevis”
of, 43; Athanasian Creed at, 46; ending of, 47; Sunday
at, 59; feast-days at, 59.
Privileged: Octaves said “modo solemni,” 89, (f).
Pronunciation: when reading Office, 68.
Proper: feast that is, 88, (e).
Proprium de Tempore: 5, (c).
Proprium Sanctorum: 5, (d).
Psalms: 9 and 10; in Matins of three Lessons, 23; taken
from current day, 54.
Psalter: 5, (b).
INDEX 139
RELIC: prominent, 88, (e).
Responsoria: examples of, 2a
êsponsorium breve: 40.
Rite: 3; of ferials, 4; of days within an octave, 4; in consid
ering two Offices, 88, (a).
Rogations: commemoration of, Append., 13, (c).
Rubrics: 2; in new Missal, Append., xb seqq.
SACROSANCT^: 12, D, and note.
Saint Thomas of Villanova: change in sixth Lesson, Ap
pend., 6, (b).
Scheme: asterisk (*) in, 14; of Matins, 13; of Lauds, 26;
of Little Hours, 38.
Scripture occurring: 18.
Secondary: feasts, 88, (c); patron, xxo.
Sedes propria: of feasts, 83.
Sequens (officium): in Vespers, 50, (a); xox.
Sign of the Cross: in the Office, 70.
Simplified: double, etc., 3, note.
Solemnity: in considering two Offices, 88, (b).
Subdeacons: 12, (c).
Subdeaconship: recitation of Office on day of ordination to,
Append., 1 and 2; penance imposed by Bishop, Ap
pend., 4.
Suffragium: 33.
Sunday: rank and privileges of, 4; in “Pars aestiva,” x3,
note; ninth Lesson from, 19, (b); pss. at Prime on, 36;
first Vespers of, 50, (c); major, 61; common, 85.
TE DEUM: 21 and note; in Offices of three Lessons, 25.
Titular: meaning of, 73; with associate, 109; and Octave,
X13; Office of, 114; and Dedication occurring, 117.
Transferred: external solemnity of Titular, Append., 13.
Translation: of feasts, 60 and 8x; 90 seqq.; octaves and, 93
seqq.
VENITE EXSULTEMUS: 15.
Versicle and Response: 16; in Matins of three Lessons, 23.
140 INDEX
Vespers: 48 seqq.; first and second, 4g; during Lent, 65,
(b).
Vigil: ninth Lesson from, 19, (b); privileged, 63; of the
Epiphany, 86.
WEDNESDAY: two sets of pss. in third Nocturn, 37.

Practic Kopia OCR

Uploaded by

Copyright:

Available Formats

Practic Kopia OCR

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Practic Kopia OCR

Uploaded by

Copyright:

Available Formats

PRACTICAL METHOD OF

“Seven times a day 1 have given

BLASE BENZIGER & CO., Inc

Copyright, 1921, by Blase Benziger & Co., Inc.

The Divine Office is not difficult to say if only

Feast of the Purification, 1931.

FEASTS AND FERIALS

DIVISIONS OF THE BREVIARY

6. The Breviary is ordinarily divided into four

(d) The PROPRIUM SANCTORUM, which

ORDINARY BEGINNING AND ENDING OF

8. By “ordinary ending" of an Hour is meant:

ANTIPHONS AND PSALMS

double rites, and in the remaining Offices — whether

example, the first psalm in the third noctum of the

MATINS OF NINE LESSONS

13. The scheme of Matins is as follows:

Versicle and Response *

THE “ INVITATORIUM ” AND PS. “VENITE

15. The Invitatorium is nothing else than an anti­

18. A. The first nocturn Lessons are usually taken

not be used as first noctum Lessons, since, from

1 There are exceptions. Cf. the “ De Tempore ” Offices

1 If the Office recited be of a Sunday, it is supposed that

(d) Fourth example:

'As a general rule, when the Te Deum is recited at

OFFICES OF THREE LESSONS

23. Up to the present there has been question of

The Benedictions used on feasts of three Lessons

as those given for the third nocturn, excepting, of course,

feasts, and this fact implies that Gloria Patri will

26. The scheme of Lauds is as follows:

1 The word “ antiphon99 is not to be here taken in the

THE FINAL ANTIPHON TO THE BLESSED

LAUDS OF THE FIRST AND SECOND SCHEMES

and Ad Laudes II. This simply means that Lauds

THE LITTLE HOURS

38. The scheme of the Little Hours is as follows:

III. “ ORDINARY ENDING.”

1 At Terce, however, the usual hymn, " Nunc, Sande,

39. Prime, although different from the other

— which are always found in the Ordinarium —

one particular part (near the end of the Hour)

THE “LECTIO BREVIS”

xThe Preces dominicales in Prime are simply part of

THE PSALMS OF PRIME

1The Preces feriales and dominicales cannot both be

48. The scheme of Vespers is the same as that

first Vespers of the feast that is to be celebrated

1The ordinary Sunday’s first Vespers is that found in

for example, be ferial and festal: ferial (even with

62 . Compline is a very irregular Hour, but, being

Should the Matins of the next day’s Office be said

WHERE THE DIFFERENT PARTS OF THE

S3. It may be here again observed that each

think of, and, still less, scrutinize the Proprium or Com­

2. Days within privileged octaves1 (n. 64).

a. At Terce, the second antiphon.

which, in occurrence, be it accidental or not, are

15. The Invitatorium is nothing else than an anti

think of, and, still less, scrutinize the Proprium or Com

in any position1 that exclude distractions or irrever

(i. e., any) Conbteor,1 and the Indulgentiam follow

rence”). When several Offices thus fall simulta

the first class which are not celebrated in the Uni

87. So far we have taken up the question of con

primary and secondary.1 Let it be noted in pass

99. When these four paints have been consid

100. Commemoration can be made of either oc

4th, when the ninth Lesson is already a com

NEW Rubrics: in the Office, 76; in the new Missal, Ap