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

commune dominicarum, i.e., a number of Masses existed from which one could be chosen at will for each Sunday. To these Sundays, which were called simply dominicae quotidianae, those after Epiphany and Pentecost belonged.

"They numbered altogether twenty-nine or thirty, according as the calendar gave fifty-two or fifty-three Sundays in the year…. The smaller number of these, six at most, come between Epiphany and Septuagesima, but the larger, twenty-three to twenty-eight, between Whit Sunday and Advent. The variation depends on the date of Easter. There is no historical circumstance forthcoming to give these a specially festal character. …" (Kellner, op. cit., pp. 176, et seq.).

Septuagesima Sunday comes nine weeks before Easter. It cannot come before the 18th January, nor after the 22nd February. It is the first day of a period of mourning and penance, preparatory to the great penitential period of Lent. On the Saturday preceding Septuagesima two alleluias are added to the Benedicamus and Deo Gratias, to intimate that the period of rejoicing in the Saviour's birth has passed. Violet, the penitential colour, is used at Mass, and the chapters in Genesis recording the fall of Adam, warn man to think well, to humble himself and to do penance. Every part of the Office, the lessons, antiphons and hymns, bear the notes of mourning and penance.

LENT.

Lent.—The Teutonic word, Lent, originally meant the spring season. It has come to mean the forty days preceding Easter. Scholars used to maintain that this season of penance was of apostolic origin; but, modern scholars noting the diversity of practice and the diversity of duration in different churches and the Easter controversy, hold that it is not of apostolic origin, and that it dates from the third century or even from the fourth century. It is not mentioned in the Didascalia (circa 250 A.D.), but was enjoined by St. Athanasius upon his flock in 331.

EASTER AND PASCHAL TIME.

Easter is the chief festival of Christendom, the first and oldest of all festivals, the basis on which the Church's year is built, the connecting link with the festivals of the old covenant and the central point on which depends the date of the other movable feasts. Some of the very early Christian writers call it feast of feasts (festum festorum).

The English word Easter is from Eastre, the goddess of spring. In the liturgy we never find the word Pascha, always the words dominica resurrectionsis. Pascha has no connection with the Greek [Greek: Pascho], but is the Aramaic form of pesach.

Some points regarding this festival are to be noted, its antiquity, its connection with Jewish feasts and Christian feasts, its preparation, character and duration.

Antiquity. No mention of this feast is in the Didache, in Justin's Dialogue with Trypho, or in his apologies. But in the year 198 A.D. an exchange of letters between Pope Victor, Bishop Narcissus of Jerusalem, Polycrates of Ephesus, shows that the feast had been for years in existence. Many references are found in Tertullian and writers of his time to this festival.

Connection of the Christian Festival with the Jewish. "The connection between the Christian and the Jewish feasts is both historical and ideal—historical because our Lord's death happened on the 15th Nisan, the first day of the Jewish feast; ideal, because what took place had been prefigured in the Old Testament by types, of which itself was the antitype. The Jewish rites and ceremonies (Exodus XII.) are referred to in the prophecies of the Messias. Thus, Isaias calls Him the Lamb chosen by God, who bears the iniquities of others. The Baptist called Jesus, the Lamb of God. The Evangelist refers to the typical character of the Passover rites, when he applies, 'a bone of it shall not be broken' (Exod. XII. 46), to Christ on the Cross. Justin and Tertullian see in the Christian sacrifice the fulfilment of the imperfect sacrifices of the old law. Hence, there is no doubt that the Jewish Passover was taken over into Christianity. Thereby its typical ceremonies found their due fulfilment.

"To the real and historical connection between Easter and the Passover is due the explanation of a striking peculiarity in the Church's year, viz., the moveable feasts of which Easter is the starting point. Easter falls on no fixed date, because the Jewish 15th Nisan, unlike the dates of the Julian and Gregorian Calendars, varied year by year.

"The preparation for Easter was the Lenten fasts. The fare on fast days consisted of water and soup made with flour; fruit and oil and bread were also eaten. The catechumens also fasted on Wednesdays and Fridays. Among the faithful there were some who ate nothing from their repast on Sunday until the following Saturday, e.g., for five days, and who all the year round took only one meal a day. Others abstained in Lent from all food for two consecutive days, but others fasted by taking nothing to eat all day, until the evening" (Kellner, op. cit., p. 93).

The Easter celebrations were in the early ages chiefly noted for the great and solemn ceremonies of baptism conferred on a large number of catechumens, with solemn procession from the baptistry to the cathedral. The Easter Octave celebrates by festivals the supper at Emmaus, the appearance of our Lord (St. Luke xxiv.), His appearance by the sea (St. John xxi. 1-14), His appearance to Magdalen (St. John xx. 11-18), His appearance on the mountain (St. Matthew xxviii. 16-20), and His appearance just after He had risen (St. John xx, 1-9),

THE ASCENSION.

This day was kept as a festival in very early times, although it is not mentioned in the lists of Church festivals given by Tertullian (+220), nor by Origen (185-254). St. Augustine (354-430) (Epist. ad Januarium, 54, c.l.) attributes the institution of this festival to an apostolic ordinance or the injunction of a general council. But neither can be proved. But the festival dates from the days of the early Church, and as it was natural that the concluding act of our Saviour's life should be remembered and honoured, the celebration of the feast of His Ascension spread widely and rapidly. The feast was noted for the solemn processions held, to imitate and to commemorate our Lord's leading of the Apostles out of the city to the Mount of Olives.

WHIT SUNDAY.

Pentecost or Whit Sunday extends back to the early days of the Church. From Tertullian, it is plain that the festival was well known and long established. In the Peregrinatio Silviae, we read a detailed account of how the feast was kept in Jerusalem at her visit (385-388). "On the night before Whitsunday the vigil was celebrated in the church of the Anastasis, at which the bishop, according to the usual custom in Jerusalem on Sundays, read the Gospel of the Resurrection, and the customary psalmody was performed. At dawn, all the people proceeded to the principal church (Martyrium) where a sermon was preached and Mass celebrated. About the third hour, when the psalmody was finished, the people singing accompanied the bishop to Sion. There, the passage from the Acts of the Apostles describing the descent of the Holy Ghost was read, and a second Mass was celebrated; after which the psalmody was resumed. Afterwards, the archdeacon invited the people to assemble in the 'Eleona,' from whence a procession was made to the summit of the Mount of Olives. Here, psalms and antiphons were sung, the Gospel was read and the blessing given. After this, the people descended again into the 'Eleona,' where Vespers were sung, and then, with the bishop at their head, proceeded in a solemn procession, with singing, back to the principal church, which was reached towards 8 p.m. At the city gate the procession was met by torch bearers, who accompanied it to the Martyrium. Here, as well as in the Anastasias, to which the people proceeded in turn, and in the chapel of the Holy Cross, the usual prayers, hymns and blessings took place, so that the festival did not conclude until midnight." (Kellner, op. cit., pp. 112-113). In most churches, the principal services were solemn baptism and processions. In some places it was customary to scatter roses from the roof of the church, to recall the miracle of Pentecost. In France, trumpets were blown in church, in memory of the great wind which accompanied the Holy Spirit's descent.

TRINITY SUNDAY.

The first Sunday after Pentecost, for centuries, was not called Trinity Sunday. Pope Alexander II. (circa 1073) was questioned about a feast in honour of the Holy Trinity and he replied that it was not the Roman custom to set apart any particular day in honour of the Trinity, which was honoured many times daily in the psalmody, by the Gloria Patri. But an Office and Mass, dating from a hundred years earlier than this Pope's time, were in use in the Netherlands and afterwards in England, Germany and France; and in 1260 were spread far and wide. In 1334, Pope John XXII. ordered uniformity and general observance of this feast on the Sunday after Pentecost. The Office in our Breviaries dates from the time of Pius V. It is beautiful and sublime in matter and in form. Whether this is a new Office or a blending of some ancient offices, is a matter of dispute. Baillet, Les Vies des Saints (Tom ix. c. 2, 158) thinks it a new Office. But Binterim, Die Kirchichle Heortology, Part I., 265, and Baumer-Biron, Histoire du Breviaire, 298, take a different view. The Roman rite follows the older form of enumeration, second Sunday after Easter and so forth, and not first Sunday after Trinity. The latter form of enumeration is adopted in the Anglican church service books.

THE PROPER OF THE SAINTS.

December. The Feast of the Immaculate Conception. The discussion of the question of this feast lasted for more than a thousand years. A feast of the Conception was celebrated in the Eastern Church in the early part of the eighth century and was celebrated on the 9th December (Kellner, Heortology, p. 242, et seq.). The feast was celebrated in England before the Norman Conquest (1066) (Bishop, On the Origins of Feast of the Conception of the Blessed Virgin Mary, London, 1904).

But there is an earlier codex than those mentioned by Bishop, and from it, it is argued that the feast is of Irish origin. In a metrical calendar, which is reasonably referred to the time of Alfred the Great (871-901), there is the line "Concipitur Virgo maria cognomine senio"; and this calendar exhibits, says Father Thurston, S.J., "most unmistakable signs of the influence of an Irish character." It was written, Dr. Whitely Stokes believed, by an Irishman in the ninth century or thereabouts. The script appears to him to be "old Irish, rather than Anglo-Saxon, and the large numbers of commemorations of Irish saints and the accuracy with which the names are spelt, point to an Irish origin." This calendar places the feast of our Lady's Conception on the 2nd May. In the metrical calendar of Oengus, the feast is assigned to the 3rd May, and in his Leabhar Breac, the scribe adds the Latin note, "Feir mar Muire et reliqua, i.e., inceptio ejus ut alii putant—sed in februo mense vel in Martio facta est illa, quae post VII. menses nata est, ut innaratur—vel quae libet alia feria ejus." Again, in the martyrology of Tallaght, from which Gorman, a later martyrologist, says that Oengus, the Culdee, drew his materials, is found under date May 3rd, a mention of the celebration of the Conception of Mary. This evidence seems to show—although it is not perfectly conclusive—that the conception of the Blessed Virgin Mary was celebrated in the Irish Church in the ninth and tenth centuries, but not on the 8th December (see Father Thurston, S.J., The Month, May and June, 1904; Father Doncoeur, S.J., Revue d'histoire ecclesiastique, Louvain, 1907, p. 278, et seq.; Baudot, The Roman Breviary, pp. 253-255; Kellner, op. cit.).

It is to be regretted that even in the new Breviary the lessons for the second nocturn of this feast are taken from the composition, Cogitis me, falsely attributed to St. Jerome, and rejected by critics, from the days of Baronius, as spurious (Baudot, op. cit., p. 236).

February. The Purification. Candlemas. According to the Gospel narrative, Mary fulfilled the commands of the Law (Lev. XII. 2-8), and on the fortieth day brought the prescribed offering to the Temple, where she met Simeon and Anna.

The first reference found in Christian writers to this festival is found in the famous Peregrinatio Sylviae, the diary of a Spanish lady who visited Jerusalem about 385-388. She tells us that the day began with a solemn procession, followed by a sermon on St. Luke II. 22 seqq., and a Mass. It had not yet a name, but was called the fortieth day after the Epiphany; and this naming