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This took so much time that the monks began to spread it over a week, dividing each day into hours, and allotting to each hour its portion of the Psalter. St Benedict in the 6th century drew up such an arrangement, probably, though not certainly, on the basis of an older Roman division which, though not so skilful, is the one in general use.
Gradually there were added to these psalter choir-books additions in the form of antiphons, responses, collects or short prayers, for the use of those not skilful at improvisation and metrical compositions.
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Jean Beleth , a 12th-century liturgical author, gives the following list of books necessary for the right conduct of the canonical office: To overcome the inconvenience of using such a library the Breviary came into existence and use. Already in the 9th century Prudentius, bishop of Troyes , had in a Breviarium Psalterii made an abridgment of the Psalter for the laity, giving a few psalms for each day, and Alcuin had rendered a similar service by including a prayer for each day and some other prayers, but no lessons or homilies. The Breviary rightly so called, however, only dates from the 11th century; the earliest MS.
Gregory VII pope — , too, simplified the liturgy as performed at the Roman court, and gave his abridgment the name of Breviary, which thus came to denote a work which from another point of view might be called a Plenary, involving as it did the collection of several works into one. There are several extant specimens of 12th-century Breviaries, all Benedictine, but under Innocent III pope — their use was extended, especially by the newly founded and active Franciscan order. These preaching friars, with the authorization of Gregory IX, adopted with some modifications, e.
Finally, Nicholas III pope — adopted this version both for the curia and for the basilicas of Rome, and thus made its position secure. The Benedictines and Dominicans have Breviaries of their own.
Traditional Roman Breviary versus Novus Ordo Liturgy of the Hours | Traditional Catholic Priest
The only other types that merit notice are:. Until the council of Trent every bishop had full power to regulate the Breviary of his own diocese; and this was acted upon almost everywhere. Each monastic community, also, had one of its own. Pius V pope — , however, while sanctioning those which could show at least years of existence, made the Roman obligatory in all other places. But the influence of the Roman rite has gradually gone much beyond this, and has superseded almost all the local uses. The Roman has thus become nearly universal, with the allowance only of additional offices for saints specially venerated in each particular diocese.
The Roman Breviary has undergone several revisions: The most remarkable of these is that by Francis Quignonez , cardinal of Santa Croce in Gerusalemme , which, though not accepted by Rome it was approved by Clement VII and Paul III, and permitted as a substitute for the unrevised Breviary, until Pius V in excluded it as too short and too modern, and issued a reformed edition Breviarium Pianum , Pian Breviary of the old Breviary , formed the model for the still more thorough reform made in by the Church of England , whose daily morning and evening services are but a condensation and simplification of the Breviary offices.
Some parts of the prefaces at the beginning of the English Prayer-Book are free translations of those of Quignonez.
In the 17th and 18th centuries a movement of revision took place in France, and succeeded in modifying about half the Breviaries of that country. This was mainly carried out by the adoption of a rule that all antiphons and responses should be in the exact words of Scripture, which, of course, cut out the whole class of appeals to created beings. The services were at the same time simplified and shortened, and the use of the whole Psalter every week which had become a mere theory in the Roman Breviary, owing to its frequent supersession by saints' day services was made a reality.
These reformed French Breviaries—e. During the pontificate of Pius IX a strong Ultramontane movement arose against the French Breviaries of and This was inaugurated by Montalembert , but its literary advocates were chiefly Dom Gueranger , a learned Benedictine monk, abbot of Solesmes , and Louis Veuillot — of the Univers; and it succeeded in suppressing them everywhere, the last diocese to surrender being Orleans in Meanwhile, under the direction of Benedict XIV pope — , a special congregation collected much material for an official revision, but nothing was published.
This revision modified the traditional psalm scheme so that, while all psalms were used in the course of the week, these were said without repetition. Those assigned to the Sunday office underwent the least revision, although noticeably fewer psalms are recited at Matins, and both Lauds and Compline are slightly shorter due to psalms or in the case of Compline the first few verses of a psalm being removed. Pius X was probably influenced by earlier attempts to eliminate repetition in the psalter, most notably the liturgy of the Benedictine congregation of St.
However, since Cardinal Quignonez's attempt to reform the Breviary employed this principle—albeit with no regard to the traditional scheme—such notions had floated around in the western Church, and can particularly be seen in the Paris Breviary. Most breviaries published in the late s and early s used this "Pian Psalter". The most notable alteration is the shortening of most feasts from nine to three lessons at Matins, keeping only the Scripture readings the former lesson i, then lessons ii and iii together , followed by either the first part of the patristic reading lesson vii or, for most feasts, a condensed version of the former second Nocturn, which was formerly used when a feast was reduced in rank and commemorated.
Before the rise of the mendicant orders wandering friars in the thirteenth century, the daily services were usually contained in a number of large volumes.
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The first occurrence of a single manuscript of the daily office was written by the Benedictine order at Monte Cassino in Italy in By a strange twist, the Benedictines were not a mendicant order , but a stable, monastery -based order, and single-volume breviaries are rare from this early period. The arrangement of the Psalms in the Rule of St.
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Benedict had a profound impact upon the breviaries used by secular and monastic clergy alike, until when Pope St. Pius X introduced his reform of the Roman Breviary. In many places, every diocese, order or ecclesiastical province maintained its own edition of the breviary. However, mendicant friars travelled frequently and needed a shortened, or abbreviated, daily office contained in one portable book, and single-volume breviaries flourished from the thirteenth century onwards.
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These abbreviated volumes soon became very popular and eventually supplanted the Catholic Church 's Curia office, previously said by non-monastic clergy. Before the advent of printing , breviaries were written by hand and were often richly decorated with initials and miniature illustrations telling stories in the lives of Christ or the saints , or stories from the Bible. Later printed breviaries usually have woodcut illustrations, interesting in their own right but the poor relation of the beautifully illuminated breviaries.
The beauty and value of many of the Latin Breviaries were brought to the notice of English churchmen by one of the numbers of the Oxford Tracts for the Times , since which time they have been much more studied, both for their own sake and for the light they throw upon the English Prayer-Book. From a bibliographical point of view some of the early printed Breviaries are among the rarest of literary curiosities, being merely local. The copies were not spread far, and were soon worn out by the daily use made of them.
Traditional Roman Breviary versus Novus Ordo Liturgy of the Hours
Doubtless many editions have perished without leaving a trace of their existence, while others are known by unique copies. In Scotland the only one which has survived the convulsions of the 16th century is Aberdeen Breviary , a Scottish form of the Sarum Office the Sarum Rite was much favoured in Scotland as a kind of protest against the jurisdiction claimed by the diocese of York , revised by William Elphinstone bishop — , and printed at Edinburgh by Walter Chapman and Androw Myllar in — Four copies have been preserved of it, of which only one is complete; but it was reprinted in facsimile in for the Bannatyne Club by the munificence of the Duke of Buccleuch.
It is particularly valuable for the trustworthy notices of the early history of Scotland which are embedded in the lives of the national saints. Though enjoined by royal mandate in for general use within the realm of Scotland, it was probably never widely adopted. The new Scottish Proprium sanctioned for the Catholic province of St Andrews in contains many of the old Aberdeen collects and antiphons. The Sarum or Salisbury Breviary itself was very widely used. The first edition was printed at Venice in by Raynald de Novimagio in folio; the latest at Paris, , While modern Breviaries are nearly always printed in four volumes, one for each season of the year, the editions of the Sarum never exceeded two parts.
At the beginning stands the usual introductory matter, such as the tables for determining the date of Easter, the calendar, and the general rubrics. The Breviary itself is divided into four seasonal parts—winter, spring, summer, autumn—and comprises under each part:. This psalm book is the very backbone of the Breviary, the groundwork of the Catholic prayer-book; out of it have grown the antiphons, responsories and versicles.
Until the reform, the psalms were arranged according to a disposition dating from the 8th century, as follows: Psalms , with some omissions, were recited at Matins, twelve each day from Monday to Saturday, and eighteen on Sunday. The omissions were said at Lauds, Prime and Compline. Psalms except , , and were said at Vespers, five each day.
Psalms were always used at Lauds, and give that hour its name. The text of this Psalter is that commonly known as the Gallican. The name is misleading, for it is simply the second revision A. Jerome's first revision of the Itala A. The Antiphonary of Bangor proves that Ireland accepted the Gallican version in the 7th century, and the English Church did so in the 10th. Following the reform, Matins was reduced to nine Psalms every day, with the other psalms redistributed throughout Prime, Terce, Sext, and Compline.
For Sundays and special feasts Lauds and Vespers largely remained the same, Psalm remained distributed at the Little Hours and Psalms 4, 90, and were kept at Compline. This contains the office of the seasons of the Christian year Advent to Trinity , a conception that only gradually grew up. There is here given the whole service for every Sunday and weekday, the proper antiphons, responsories, hymns, and especially the course of daily Scripture reading, averaging about twenty verses a day, and roughly arranged thus:.
This contains the lessons, psalms and liturgical formularies for saints' festivals, and depends on the days of the secular month. The readings of the second Nocturn are mainly hagiological biography, with homilies or papal documents for certain major feasts, particularly those of Jesus and Mary. Some of this material has been revised by Leo XIII , in view of archaeological and other discoveries. The third Nocturn consists of a homily on the Gospel which is read at that day's Mass. Covering a great stretch of time and space, they do for the worshipper in the field of church history what the Scripture readings do in that of biblical history.
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