The Divine Office Part 17

Basil, St. Ephraem ... Before the fourth century we find allusions to the evening prayer in the early Fathers, Clement I. of Rome, St.

Ignatius, St. Clement of Alexandria, Tertullian, Origen, the Canons of St. Hippolytus, St. Cyprian (for texts see Baumer-Biron; 1. c.t. 20 seq.

73-74, 76, 78)"--(Dorn Cabrol, _Cath. Ency._, art "Vespers").

Why do we offer up public prayer in the evening? The old liturgists reply:--

1. To imitate the devout Christians of apostolic times.

2. To honour Jesus, the true Sun of the world, Who hid Himself at His Incarnation, and in His life, and Whose glory was hidden in His Pa.s.sion.

3. To thank Christ for the Eucharist, which He inst.i.tuted in the evening of His earthly life, ... "and they prepared the Pasch. But when it was evening (vespere autem) He sat down with His twelve disciples" (St.

Matthew, xxvi. 20). At this vesper meeting He gave to priests the power to offer the sacrifice of the Ma.s.s, to change bread and wine into His body and blood. At this vesper service, too, Christ and His apostles celebrated the divine praises, "Hymno dicto" (St. Matthew xxvi. 30).

4. In the evening our Lord's body was taken down from the cross.

5. At the approach of evening Christ appeared to His disciples at Emmaus and revealed to them His divinity. "Stay with us because it is towards evening (_advesperascit_) and He went in with them. He took bread and blessed and brake and gave it to them and their eyes were opened and they knew Him" (St. Luke xxiv. 29-30). At Vespers we thank G.o.d for the Eucharist.

The hymns at Vespers date for the most part from the sixth century. They are of great beauty and have the peculiar characteristic of telling of the days of creation. Thus St. Gregory's (?) fine hymn, _Lucis Creator optime_, in Sunday's Vespers, refers to the creation of light; Monday's hymn, _Immense coeli Creator_, refers to the separation of land and water; Wednesday's hymn (written probably by St. Ambrose), _Coeli Deus sanctissime_, refers to the creation of the sun and moon; the hymns for Thursday's vespers, _Magnae Deus potentiae_, refers to the creation of fish and birds; Friday's hymn, _Hominis superne conditor_ (St. Gregory), refers to the creation of the beasts of the earth; Sat.u.r.day's hymn (St.

Ambrose) is an exception, as it refers to the Trinity. All these hymns have been beautifully translated into English and the text and translations repay study.

Sunday's hymn, _Lucis Creator optime_, stands thus in translation:--

"O blest Creator of the light, Who makest the day with radiance bright, And o'er the forming world didst call The light from chaos first of all.

Whose wisdom joined in sweet array The morn and eve and named them day, Night comes with all its darkening fears; Regard Thy people's prayers and tears,

Lest sunk in sin, and whelmed with strife, They lose the gift of endless life; While thinking--but the thoughts of time, They weave new chains of woe and crime.

But grant them grace that they may strain The heavenly gate and prize to gain; Each harmful lure aside to cast, And purge away each error past.

O Father, that we ask be done, Through Jesus Christ, Thine only Son; Who, with the Holy Ghost and Thee, Doth live and reign eternally. Amen."

(Translation by Dr. J.M. Neale).

_Structure._ Vespers, in structure, resembles Lauds and consists of five Psalms. It begins with Pater Noster, Ave (said silently), Deus in adjutorium,... Domine ad adjuvandum.... Gloria Patri.... Sicut erat.

Alleluia or Laus tibi.... Antiphon begun only if the feast be not double; if feast be a double the antiphon is said in full before and after each psalm. If feast be a semi-double or simple the antiphon is intoned at the beginning and is said in full at end of each psalm and then only. Then are said Capitulum, Deo gratias, Hymn, versicle and response, antiphon to Magnificat, the canticle Magnificat, Gloria Patri.... Sicut erat.... Dominus vobisc.u.m.... Et c.u.m spiritu tuo, Oremus, collect, commemoration if any made by versicle and response and antiphon of Magnificat proper to commemoration with collect, Dominus vobisc.u.m, Et c.u.m.... Benedicamus Domino; Deo gratias, Fidelium animae.... Amen. If Compline be not said immediately after Vespers, Pater Noster is added.

At the opening words of the _Magnificat_, _Nunc Dimittis_ and _Benedictus_, it is a practice with many priests to make the sign of the cross from forehead to breast, as at _Deus in adjutorium_ (_cf._ Ceremoniale Epis. lib. II. i. 14). This custom, where it exists, should be preserved (S.R.C., April, 1867).

Writers on liturgy tell us that the number of Psalms in Vespers have a symbolic meaning, typifying the five wounds of the Saviour, the last of which, the wound in the side, was inflicted on the evening of Good Friday, and the others, as the Church says in the hymn _Vergente mundi vespere_, at the waning of the day of the Old Law, before the dawn of salvation (Honorius of Autun, circa 1130). Other writers say that these five psalms should produce acts of contrition for the sins committed during the day, by the five senses; and that they should be for us, morally, what the five lighted lamps were for the wise virgins in the Gospel parable (Amalare of Metz, circa 850).

_Magnificat._ Author. The Blessed Virgin Mary is the author of this canticle. "The witness of the codices and of the Fathers is practically unanimous for the Vulgate reading: 'Et ait Maria,' but apart from this, the attribution of the _Magnificat_ to Elizabeth would in St. Luke's context be highly abnormal" (Dr. H. T. Henry, _Cath. Encyc_., word, _Magnificat_)--The Roman Breviary ent.i.tles it _Cantic.u.m Beatae Marine Virginis_.

It is divided by commentators into three parts (St. Luke 1, vv. 46-49; 50-53; 54-55). It "is in many places very similar in thought and phrase to the Canticle of Anna (I. Kings ii. 1-10) and to various psalms (Ps.

33, vv. 3-4; Ps. 39, v. 9; Ps. 70, v. 9; Ps. 125, vv. 2-3; Ps. 110, v.

9; Ps. 97, v. 1; Ps. 117, v. 16; Ps. 32, v. 10; Ps. 92, v. 7; Ps. 33, v.

11; Ps. 97, v-3; Ps. 131, v. 11). Similarities are found in Hab. c. III.

v. 18; Mal. c. III. v. 12; Job. c. 5, v. 11; Is, c. 41, v. 8; Is. c.

149, v. 3, and Gen. c. 17, v. 19. Steeped thus in scriptural thought and Phraseology, summing up in its inspired ecstasy the economy of G.o.d with His chosen people, indicating the fulfilment of olden prophecy, and prophesying anew until end of time, the Magnificat is the crown of the Old Testament singing, the last canticle of the Old and the first of the New Testament. It is an ecstasy of praise for the inestimable favour bestowed by G.o.d on the Virgin, for the mercies shown to Israel, and for the fulfilment of the promises made to Abraham and the patriarchs" (Dr.

Henry, _loc. cit_.).

It is found universally in the ancient liturgies and affords a proof of the apostolic and universal praise of the Blessed Virgin. Durandus (thirteenth century) gives some reasons for the a.s.signment of the Magnificat to Vespers. Because Vespers is the grandest liturgical Hour; because Mary probably arrived at the house of Elizabeth in the evening; because it was in the moral evening of the world that Mary consented to be the Mother of G.o.d; because she is the star of the sea, etc. The following interesting reason for the use of the Magnificat at Vespers is given by St. Bede (works 5, 306). "It comes to pa.s.s, by the bounty of the Lord, that if we were at all times to meditate upon the acts and sayings of the Blessed Virgin, the observance of chast.i.ty and the works of virtue will always continue with us. For, the excellent and salutary custom has grown up in Holy Church that all shall sing her hymn (the Magnificat) every day with the Vesper Psalms, in order that the recalling of the Lord's incarnation, by this means, may the oftener incite the souls of the faithful to devotion and that the consideration of the example set by His Mother may confirm them in the stability of virtue. And it is meet that this should be done at Vespers, so that the mind wearied in the course of the day, and distracted by various opinions, may, at the approach of the season of quiet, collect itself in oneness of meditation and through the wholesome reminder may hasten to cleanse itself, by the prayers and tears of the night, from everything useless or harmful which it had contracted by the business of the day."

_Suffrages of the Saints_. (t.i.tle x.x.xV.) In Sec.2 of rubrics of the new Breviary we read, "Deinceps, quando facienda erunt suffragia sanctorum, unum fiet suffragium, juxta formulam propositam in Ordinario novi Psalterii." Thus were abolished the old formulae of suffrages and a new one inserted.

Antiphon Beata Dei Genitrix.... V. Mitificavit .... R. Et exaudivit....

Oremus, A cunctis....

This will be said at Lauds and Vespers outside Paschal time (1) on all Sundays and ferias, (2) on semi-doubles and simples, except (_a_) in Advent and Pa.s.siontide, (_b_) when there is a commemoration of a double, a day within an octave. In Paschal time the Commemoration is of the Cross.

In this prayer the names of the Holy Angels and of St. John the Baptist, if they be t.i.tulars, are inserted before the name of St. Joseph. At the letter N. in the prayer, the name of the t.i.tular saint of the particular church should be inserted; but churches dedicated by the t.i.tle of a mystery (e.g., the Ascension) are not to be named in this prayer (S.R.C., March, 1912).

TEXTS AND INTENTIONS TO AID THE PIOUS RECITATION OF VESPERS.

1. "Woman, behold thy Son; Behold Thy mother" (St. John, c. 19),

2. "I thirst" (St. John, c. 19).

3. "And they, putting a sponge full of vinegar about hyssop, put it to His mouth" (St. John, c. 19).

_General Intentions_. The conversion of sinners; the wants of the Church; those in death agony; spread of Eucharistic devotion; daily Communion; priest adorers; reparation for bad Communions; reparation for impieties and irreverences towards the Eucharist.

_Personal Intentions_. Regularity in visits to Blessed Sacrament; Fervour in Ma.s.s and in administering Holy Communion; a happy death; true and deep devotion to Mary.

_Special Intentions_. The Irish Daily Ma.s.s Crusade; Total Abstinence; devotion to the Pa.s.sion; devotion to the agonising Heart of Jesus.

COMPLINE.

_Etymology and synonym_. The word compline comes from the Latin word _complere_, to complete, to finish, because this Hour completes or finishes the day Hours of the Office. It bore several names, _Completa_ (St. Isidore), _Initium noctis_ (St. Columba.n.u.s), _Prima noctis hora_ (St. Fructeux).

_Antiquity_. The origin of this Hour has given rise to a great deal of controversy. Both Baumer and Battifol in their histories of the Breviary attribute the origin of this Hour to St. Benedict (480-543). Other scholars attribute its origin to St. Basil, and hence date it from the fourth century. It is admitted that before the time of St. Basil, Bishop of Caesarea (370-379) this Hour was in existence. Some hold that St.

Basil established the Hour in the East and St. Benedict in the West. The latter certainly invested the Hour with the liturgical character and arrangement which were preserved by the Benedictines and adapted by the Roman Church. The Compline of the Roman Church is more ornate and solemn than the liturgy a.s.signed to this Hour by St. Benedict, which was very simple. The addition of the response _In ma.n.u.s tuas Domine_, the _Nunc dimittis_ and its anthem of the Blessed Virgin make this Hour one of great beauty.

_Structure_, The structure of the Hour seems to point to its monastic origin, "The reader begins, 'Pray, Father, a blessing' (jube, domne benedicere); the blessing, 'The Lord Almighty grant us a quiet night and a perfect end. Amen.' 'Noctem quietam....' Then follows a short lesson, which the Father Abbot gave to his monks. 'Brethren, be sober and watch; because your adversary, the devil, as a roaring lion, goeth about, seeking whom he may devour, whom resist ye, strong in faith. But Thou, O Lord, have mercy on us.' And the monks answer 'Thanks be to G.o.d.'

'Fratres sobrii estote et vigilate....' Then the _Pater Noster_ (silently), and the presiding priest, who was the Abbot or his deputy, said the confiteor and the choir answered _Misereatur_.... 'May Almighty G.o.d have mercy upon thee and forgive thee thy sins, and bring thee to life everlasting.' The choir then repeats the Confiteor and the priest replies 'Misereatur vestri....' 'May Almighty G.o.d have mercy upon you, forgive you your sins and bring you to life everlasting.'" Of course, in private recitation, or where two or three recite the Office, these prayers are said only once, and in the Confiteor, _tibi pater_ and _te pater_ are omitted, and _nostri, nostris, nos, nostrorum, n.o.bis_, are said in the Misereatur and Indulgentiam.

Then the _Converte nos Deus.... At averte iram tuam.... Deus in adjutorium.... Domine ad adjuvandum.... Gloria Patri_.... Antiphon (begun only) and three psalms, which vary, are said, _Gloria Patri_.... _Sicut erat_... being said at the end of each. _In ma.n.u.s tuas_... is said twice. _Redemisti nos_. ... _Commendo spiritum meum_; _Custodi nos_ ... _sub umbra_.... _Salva nos_; _Nunc dimittis_.... _Gloria Patri, Salva nos Domine vigilantes, custodi nos_... _pace_. (Preces are said here if rubric orders; i.e., _Kyrie eleison, Christie eleison_... _ad te veniat_); _Dominus vobisc.u.m, Et c.u.m_.... _Benedicamus Domino, Deo gratias_; _Benedicat et custodiat nos omnipotens_. Amen; then the anthem of the Blessed Virgin, _Alma Redemptoris Mater_ (from Sat.u.r.day before first Sunday of Advent to the feast of the Purification, inclusive) with its antiphon; in Advent, _Angelus Domini_, response, _Et concepit_, Oremus and prayer, _Gratiam tuam_, or with antiphon (after Advent) _Post partum_... and response, _Dei genetrix, Oremus, Deus qui salutis_. After the Purification, until Holy Thursday the anthem is _Ave regina coelorum_, with versicle _Dignare me_ ..., _Da mihi_, Oremus, _Concedemisericors_. From Holy Sat.u.r.day until Sat.u.r.day after Pentecost, the anthem is _Regina coeli_ with versicle, _Gaude_... and response, _Quia surrexit_.... _Oremus_ and prayer, _Deus qui per resurrectionem_. From Holy Trinity Sunday to the Sat.u.r.day before Advent, the antiphon is _Salve Regina_ with versicle, _Ora pro n.o.bis_... response, _Ut digni, Oremus_ and prayer, _Omnipotens semipeterne Deus_. Then the versicle _Divinum auxilium_.... Amen.

_Pater Noster, Ave, Credo_, in silence, are said. The _Sacro-sanctae_ is added (see pp. 133-135).

The study of the component parts of this Hour are of great interest.

After the Abbot had given his blessing and begged of G.o.d to grant the two-fold favour of a quiet night and a good death, a monk read from Holy Scripture, and when a suitable portion was read, or at the end of a Scripture chapter or theme, the Abbot said, "Tu autem," and the reader "Tu autem, Domine, miserere n.o.bis." This was to ask G.o.d to pardon faults both of reader in his reading and of monks, who, perhaps, were drowsy and inattentive. The Abbot terminated the exercise by the _Adjutorium nostrum_ (the _Pater Noster_ is of more recent introduction). Monks who were absent subst.i.tuted for the Scripture lesson which they had missed, the pithy extract from St. Peter, "Fratres; sobrii estote," which we now read. The whole company of monks and their abbot then proceeded to the chapel where each made his examination of conscience, and at a sign from the abbot, the monks, two by two, in a subdued tone of voice, said the _Confiteor, Misereatur, Indulgentiam_ and _Converte nos_. Gavantus and Merati hold that the _Converte nos_ does not belong to this introductory matter, but formed part of Compline proper. This prayer is very beautiful: "Convert us, O G.o.d, our Saviour. And turn away Thine anger from us. Incline unto my aid, O G.o.d; O Lord, make haste to help us.

Glory be to the Father,... Praise be to G.o.d."

The new arrangement of the Psalter did not retain the old traditional psalms, 4, 90, 133, in Compline, except for Sundays and solemn feasts.