The Divine Office Part 18

But the selection of psalms accords well with the idea of the hour--night prayer--and with the other prayers, which go to make up the close of the Office of the day. The hymn, _Te lucis_, so chastely simple, has ever been admired. Its ideas suit so admirably for the prayer before sleep and for reminding us of sleep and her sister death and the solemn pet.i.tion made to G.o.d to be our guardian and defence in the solemn hour of death, are simply and solemnly set out in this daily hymn. How beautiful it reads in Father Caswall's translation:--

"Now with the fast departing light, Maker of all, we ask of Thee Of Thy great mercy, through the night, Our guardian and defence to be.

Far off let idle visions fly, No phantom of the night molest: Curb Thou our raging enemy, That we in chaste repose may rest.

Father of mercies! hear our cry; Hear us, O sole-begotten Son!

Who, with the Holy Ghost most high, Reignest while endless ages run."

In Pa.s.siontide, the Breviary gives us the last verse, Deo Patri, and the translation renders it:--

"To Thee, Who dead again dost live, All glory, Jesus, ever be, Praise to the Father, infinite, And Holy Ghost eternally."

_Little Chapter_. This is a beautiful call to our Lord to remind Him, as it were, that we are His own, that we bear His name. In this invocation we express our confidence in Him and ask Him not to abandon us, but to dwell with us. "But Thou, O Lord, art among us, and Thy holy name is invoked upon us; forsake us not, O Lord our G.o.d"; and for past protection the Church adds to their invocation, taken from the prophet Jeremias, the words of grat.i.tude, "Thanks be to G.o.d."

_The Response_. "In ma.n.u.s tuas, Domine, commendo spiritum meum... nos."

"Into Thy hands, O Lord, I commend my spirit. Into Thy hands I commend my spirit. For Thou hast redeemed us, O Lord G.o.d of Truth. I commend my spirit. Glory be to the Father and to the Son and to the Holy Ghost.

Into Thy hands, O Lord, I commend my spirit. Keep us, O Lord, as the apple of Thine eye. Protect us under the shadow of Thy wings." No more sublime prayer exists in the liturgy than this response, which the Church orders us to say nightly. She wishes, in its daily recital, to prepare us for death, by reminding us of the sentiments and words of our dying Lord on the cross, "Into Thy hands I commend my spirit" (Ps. 30, v. 6), and by asking Him Who redeemed us on the bitter tree, to keep us safe as the apple of His eye and to protect us "under the shadow of His wings" (Ps. 40, v, 6). These solemn words of our dying Saviour have been, in all ages, and in all lands, the death prayer of many of those whom He redeemed, with the great price. St. Stephen, the proto-martyr, prayed "Lord Jesus receive my spirit." "Into Thy hands I commend my spirit," prayed St. Basil in his death agony. "Into Thy hands I commend my spirit," prayed thousands of G.o.d's servants, heroes and heroines, e.g., Savanarola, Columbus, Father Southwell, the martyr Mary, Queen of Scots, and countless other servants of G.o.d.

_Nunc Dimittis_. The canticle _Nunc dimittis_ is the last in historical sequence of the three great canticles of the New Testament. It was spoken at the presentation of Christ, by Simeon, "This man was just and devout, waiting for the consolation of Israel; and the Holy Ghost was in him. And he had received an answer from the Holy Ghost, that he should not see death before he had seen the Christ of the Lord. And he came by the spirit into the temple. And when His parents brought the child Jesus to do for him according to the custom of the law. He also took Him in his arms and blessed G.o.d and said 'Now thou dost dismiss thy servant, O Lord, according to thy word in peace....'" (St. Luke ii. 29-33). This sublime canticle uttered by the holy old man at the close of his days is placed fittingly in the priest's Office at the close of the day. It breathes his thanks, expresses his love and his wish to die, having seen the Saviour.

Before the canticle are said the opening words of the antiphon, "Salva nos"; and it is repeated in full at the end. "Save us, O Lord, while we are awake, and guard us when we sleep, that we may watch with Christ and rest in peace."

The prayers, Kyrie eleison, Christie eleison, etc., are said always except when a double office or a day within an octave has been commemorated at Vespers. The prayer, _Visita quaesumus_ is found in Breviaries of the thirteenth century and was introduced probably by the Friars Minor. The words _habitationem istam_ are said to indicate that it is a prayer not only for the chapel of the friars, but for their dwellings on journeys. It was said in choir by the abbot or presiding priest. Like all prayers for Compline it begs G.o.d to drive far away the snares of the enemy; it begs Him to let His angels dwell in that house to keep the dwellers therein, in peace; and finally, it begs Him to "let Thy blessing be always upon us. Through Jesus Christ, Thy Son, our Lord, Who liveth and reigneth with Thee in the unity of the Holy Ghost, G.o.d, world without end. Amen."

After the Dominus vobisc.u.m and its response, the abbot or presiding priest gave the solemn blessing "Benedicat et custodiet..., May the Almighty and merciful Lord, the Father, the Son and the Holy Ghost, bless and preserve us. Amen."

Then one of the anthems of the Blessed Virgin Mary is said. From the Sat.u.r.day before Advent until the feast of the Purification, inclusive, is said the anthem "Alma Redemptoris Mater"; translated by Father Caswall, it reads:--

"Mother of Christ, hear Thou thy people's cry, Star of the deep and portal of the sky, Mother of Him who Thee from nothing made, Sinking we strive and call to Thee for aid.

Oh, by that joy which Gabriel brought to Thee, Thou Virgin first and last, let us Thy mercy see."

The Latin hexameters are attributed to Herma.n.u.s (circa 1054). It has been translated by several poets great and small, and is well known in Newman's translation, "Kindly Mother of the Redeemer." It was a popular hymn in Norman Ireland and in Catholic England, as we see in Chaucer's "Prioress's Tale." After this anthem are said its versicle, response, and prayer _Oremus, Gratiam tuam quaesumus_.

From the first Vespers of the Nativity, the versicle, response and prayer said are "Post partum ...; Dei Genetrix.... Oremus, Deus qui salutis." ... From the end of Compline on February 2nd until Holy Thursday exclusive the antiphon is "Ave Regina coelorum." It appears to be of monastic origin, and St. Jerome attributes it to St. Ephraem. Its expressions are borrowed from the works of St. Ephraem, of St.

Athanasius and of other doctors, and its theme is Mary, as Queen of Heaven, the dawn of our salvation, and an extolling of her beauty.

From Compline of Holy Sat.u.r.day, inclusive, until None of the Sat.u.r.day after the feast of Pentecost, inclusive, the "Regina coeli" is said. It is a very old composition, but its author is unknown. Some authors attribute it to St. Gregory the Great (590-604). Others, following a venerable tradition, say that the three first lines were the composition of angels, and the fourth, Ora pro n.o.bis Deum, alleluia, was added by Pope Gregory. The legend tells us that when in the year 596 Rome was desolated by the plague, Pope Gregory the Great exhorted his people to penance and prayer, and carrying in his hands the picture of the Blessed Virgin, said to be painted by St. Luke, he led them in procession to the church, Afa Coeli, on Easter morn. When the procession was pa.s.sing Adrian's Mole, angel voices were heard chanting the Regina Coeli, and the Pope astonished and rejoiced added the words "Ora pro n.o.bis Deum, Alleluia," and immediately a shining angel appeared and sheathed his sword, the plague ceased on that very day (Gueranger, _Liturgical Year_, "Paschal Time," Part I., p. iii; Duffy, Dublin). Attempts at translation have been indifferent.

From the first Vespers of the feast of the Most Hoiy Trinity to the None of the Sat.u.r.day before Advent, the Salve Regina is said. The authorship was a.s.signed to St. Bernard (1091-1153). But scholars reject this theory. It is a.s.signed to Petrus de Monsoro (circa 1000) and to Adehemar, but the claims of both are doubtful. In 1220 the general chapter of Cluny ordered its daily chanting before the high altar, after the Capitulum. The use of the anthem at Compline was begun by the Dominicans about 1221 and the practice spread rapidly. It was introduced into the "modernised." Franciscan Breviary in the thirteenth century.

The Carthusians sing it daily at Vespers; the Cistercians sing it after Compline, and the Carmelites say it after every Hour of the Office. It is said after every low Ma.s.s throughout the world. It was especially obnoxious to Luther, who several times denounced it, as did the Jansenists also. It is recorded in the lives of several saints that the Blessed Virgin, to show her love for this beautiful prayer, showed to them her Son, at the moment they said "Et Jesum ... n.o.bis post hoc exilium ostende."

Speaking of these antiphons of the Blessed Virgin, Battifol, in his _History of the Roman Breviary_ (English ed.), writes: "We owe a just debt of grat.i.tude to those who gave us the antiphons of the Blessed Virgin ... four exquisite compositions, though in style enfeebled by sentimentality."

After the antiphon of the Blessed Virgin the versicle and response are said. Then Oremus and prayer "Omnipotens sempiterne Deus ... Divinum auxilium ... Amen," are said. Then the Pater Noster, Ave and Credo are said silently, and this finishes the Hour. The prayer Sacro-sanctae et individuae.... V. Beata viscera ... R. Et beata ubera ... Pater Noster and Ave are generally added though not of obligation. They are to be said kneeling. The reading of this well-known and oft-repeated prayer, in its English translation, may bring fresh and fervent thoughts to priests, for it is a sublime prayer:--

"To the most holy and undivided Trinity, to the humanity of our Lord Jesus Christ crucified, to the fruitful virginity of the most glorious Mary ever a Virgin, and to the company of all the saints, be given by every creature, eternal praise, honour, power and glory, and to us the remission of all our sins. Amen. Blessed be the womb of the Virgin Mary, which bore the Son of the Eternal Father.

And blessed be the b.r.e.a.s.t.s which gave suck to Christ our Lord."

TEXT AND INTENTIONS TO AID THE PIOUS RECITATION OF COMPLINE.

1. "Into Thy hands, O Lord, I commend my spirit."

2. "It is finished."

3. "For this Thou hast redeemed us, O G.o.d of truth."

_General Intentions._ The spread of the faith; the Pope; the Church in France and in Spain; for the Church in Australia.

_Personal Intentions._ A happy death; fervour in administering the last sacraments; devotion to St. Joseph, patron of a happy death.

_Special Intentions,_ For the sick poor of Ireland; for persons dying without the last sacraments; for those dying all alone; for dying sinners.

THE LITTLE OFFICE OF THE BLESSED VIRGIN, (t.i.tLE x.x.xVII.).

_Origin._ This Office dates from the eighth century at least. Pope Gregory II. (715-731) and Pope Gregory III. (731-741) ordered the monks to say this little Office in addition to their great Office. The practice was observed by St. John Damascene (676-787) and by St. Peter Damien (1007-1072).This usage was confined to monasteries only. At the end of the eleventh century the practice became almost universal. Pope Urban II. (1088-1099) besought the special aid of the Blessed Virgin in his crusade against the Turks and recommended all clerics to recite the little Office. Provincial councils prescribed its use and some canonists held it to be obligatory. However, the Bull _Quod a n.o.bis_ of Pope Pius V. (9 July, 1568) removed all obligation of the private recital of this Office, but he exhorted all to continue the practice and granted indulgences for its recitation.

PART IV.

NOTES ON SOME FEASTS.

CHAPTER I.

PROPER OF THE TIME.

ADVENT.

_Advent_ (Latin, _advenire_, to come to) is a period beginning with the Sunday nearest to the Feast of St. Andrew (November 30) and embracing four Sundays. In the early Church there was a divergence of date and practice in Advent celebration. Thus, in France it began on St. Martin's Day (11 November) and ended with Christmas, France kept Advent with tri-weekly fasts. Rome did not, in very early days, observe the Advent fasts, but maintained the shorter period, containing only four Sundays.

(Father Thurston, _The Month_, No. 498).

Several authors stated that this period of preparation for the celebration of Christ's birthday was inst.i.tuted by Gregory the Great. It is now traceable to the fourth century in France; in Rome it was of later date. The Church, as is seen in the Advent Offices in the Breviary, inst.i.tuted this part of the liturgical year to honour and to recall the two comings of Christ--His first coming in human form at Bethlehem, as Saviour; and His second coming, as Judge of all mankind.

In her liturgy she expresses repeatedly both sentiments, a sentiment of joy and a sentiment of sorrow. The former she expresses by her _alleluias_ and the latter by her omission of the _Te Deum_ and by her recital of the ferial prayers, the prayers of tears and grief.

In the Advent Offices are many phrases which were fulfilled at the Incarnation: "Rorate coeli desuper et nubes pluant Justum; O Adonai, veni ad redimendum nos; Emitte Agnum, Domine, Dominatorum terrae; Orietur sicut sol Salvator mundi et descendet in uterum Virginis."

Centuries have pa.s.sed since the Saviour came, and yet the Church wishes us to repeat the sublime prayers and prophecies which a.s.sociate themselves with the coming of the Word made Flesh, and by our repet.i.tion to be animated with the ardent longings of olden days; and that by them we may awaken our faith, our hope, our charity, and obtain and augment G.o.d's grace in our souls.

_Rubrics_. The first Sunday of Advent has the invitatory hymn and the rest of the Office proper. The lessons are from Isaias, the prophet of the Incarnation. The first response to the lesson is unique in the Breviary for it has three verses (see p. 164). These three verses are spoken in the names of the holy people who lived before the law, during the law, and after the law. The Gloria Patri is added to honour the Holy Trinity, who has at length sent the long-watched-for Messias (Durandus).