Chapter 16

LAUDS.

_Etymology, Definition, Symbolism_. The word "Lauds" is derived from the Latin _laus_, praise. It is applied to this Hour, as it is _par excellence_, the hour in which God's praises are chanted by His Church. This Hour succeeds Matins and precedes Prime. The name is said to have been given to this Hour on account of the last three Psalms, which formerly formed part of the Office. In these Psalms, 148, 149, 150, the word _Laudate_ recurs several times. Before the eighth century the Hour was called "Matutinum," or morning Office, and sometimes it was called _Gallicinum_ or _Galli cantus_ from being recited at cock-crow. This is the Office of daybreak and hence its symbolism is of Christ's resurrection. "Christ, the light of the world, rose from the tomb on Easter morning, like a radiant sun, trampling over darkness and shedding His brightness upon the earth. The hymns, psalms, antiphons and versicles of Lauds, all proclaim the mystery of Christ's Resurrection, and the light which enlightens our souls. The reform of the Psalter in 1911 has not always preserved this liturgical idea; nevertheless, the character of the Office has not been altered. Lauds remains the true morning prayer, which hails in the rising sun, the image of Christ triumphant--consecrates to Him the opening day. No other morning prayer is comparable to this" (Dom. F. Cabrol, _The Day Hours of the Church_, London, 1910).

_Antiquity_. The Christians, in their night vigils, followed the pious practices of the Jews, as to prayers at dead of night and at dawn, Hence, the Hour, Lauds is of great antiquity, coming, perhaps, from Apostolic times. It is found well established in the very earliest accounts of Christian liturgy.

The old writers on liturgy loved to dwell on pious congruities and parallelisms. They ask the questions, why did the early Christians pray at dawn and why is the practice continued? They answer at great length, I will try to summarise their holy themes. The early Christians prayed at dawn, 1. that in the New Law the figures of the Old may be fulfilled; 2. to honour the risen Saviour and to remind us of our resurrection; 3. to glorify Jesus typified by the physical light. "I am the Light of the world" (St. John, viii. 12); 4. because at dawn, after rest, body and soul are refreshed and ready to devote all their powers to God, free from distractions and noise. Each dawn, revealing God's wondrous work, should hear God's praises in the most sublime words ever uttered, the Psalms (e.g., _Dominus regnavit, Jubilate Deo_, etc., etc.); 5. because God seems more disposed to hear prayers made at that hour. For, He has said, "Yet if thou wilt arise early to God and wilt beseech the Almighty... He will presently awake unto thee and make the dwelling of thy justice peaceable" (Job, viii. 5-6). "I love them that love me; and they that in the morning early watch for me shall find me" (Proverbs viii. 17).

_Structure_. If Lauds succeeds Matins immediately, _Pater Noster_ and _Ave Maria_ are omitted, and the Hour begins with _Deus in adjutorium_. At these words it is a practice but not an obligation to make the sign of the cross from head to breast (see Vespers, _infra_). Then the Gloria Patri, Sicut erat, Amen, Alleluia are said before the antiphons and psalms. But if a notable delay--say, of ten minutes' duration--be made between the end of Matins and the start of Lauds, the _Pater Noster_ and _Ave Maria_ begin Lauds. After the psalms, comes the Capitulum, the Hymn, Versicle and Response, antiphon to Benedictus, Canticle _Benedictus Dominus Deus Israel, Gloria Patri, Sicut erat_, Antiphon to Benedictus repeated, _Dominus vobiscum, Et cum spiritu tuo, Oremus_, collect, commemorations preceded by versicle, response and _Oremus_ before each. Then _Dominus vobiscum_, _Et cum spiritu tuo_, _Benedicamus Domino, Deo Gratias, Fidelium animae, Amen_. If another Hour do not succeed immediately, _Pater Noster_ (said silently), _Dominus det nobis_ (with a sign of the cross) _suam pacem, Et vitam aeternam_. _Amen_. Then is said the antiphon of the Blessed Virgin, Alma Redemptoris or Ave Regina, or Regina Coeli, or Salve Regina, according to the part of the ecclesiastical year for which each is assigned, with _versicle, response, oremus, collect, Divinum auxilium_.... Amen.

_Rubrics_. In the paragraphs dealing with the structure of this hour is given the rule for saying _Pater Noster_ and _Ave_, The Psalms for Lauds in the new Breviary follow these rules:--

_General Rule_: Psalms of the current day.

_Exception_: Sunday Psalms on the excepted Feasts.

In applying the general rule to Sundays and week days, it will be seen that the Psalter contains two sets of Psalms for Lauds. The use of the two sets is as follows:--

_Sundays_: (i) Throughout the year: first set of Psalms.

(ii) Sundays from Septuagesima to Easter: second set of Psalms.

_Ferias_: The first set of Psalms is to be used on:--

(i) Ferias throughout the year, not including those in Advent, Septuagesima, Sexagesima and Quinquagesima weeks.

(ii) Ferias in Paschal time.

(iii) Feasts at any season of the year.

(iv) Vigils of Christmas and Epiphany.

The second set of Psalms is to be used on:--

(i) Ferias of Advent.

(ii) Ferias from Septuagesima to Wednesday in Holy Week, inclusive.

(iii) Vigils (common) outside Paschal time, when the Office of Vigil is said (_New Psalter and Its Uses_, p. 188).

On Maundy Thursday, Good Friday and Holy Saturday, the Psalms of the Feria are to be said. But the Canticle of Moses (Deut, 33) is not said on Holy Saturday.

_Antiphons_. As a general rule antiphons of the current day of the week are to be said.

_Exceptions_. (1) On excepted Feasts, (2) non-excepted Feasts which have proper antiphons, (3) Holy Week has special antiphons, (4) Six ferias before Christmas have special antiphons.

In Paschal time, all psalms and the canticles are recited under one antiphon.

Antiphon of Benedictus (1) Sunday antiphons are proper. (2) Ferias throughout the year have antiphons of current feria. But Ferias in Advent, and in Lent, in Passiontide, Paschal time and September Ember days have proper antiphons. (3) Feasts have antiphons from proper or from common.

_Capitulum_ (Title XXIX.). _Etymology, meaning and synonyms_.

The word _capitulum_ comes from the Latin, and means a little chapter, a heading, a beginning, an abridgment, because this little chapter is a little lesson, a brief extract from Sacred Scripture, the head or the beginning of the Epistle of the Mass of the Feast (Gavantus, Bona). It is found in every Hour, except Matins. It is known by other names, the summarium, collectio, collatio, lectio brevis, epistoletto, lectiuncula, Versiculus brevis.

_Antiquity_. Some authors hold that this usage of reading a brief extract from Sacred Scripture is of Jewish origin. For, the Jews were accustomed to interpose brief readings from Scripture prose in their psalm chanting service. The _capitulum_ is found in Christian services of the fourth century; and St. Ambrose (340-397) is said to have instituted the _capitula_ of Terce, Sext and None. This new practice spread quickly and several councils recommended or ordered the usage--e.g., the Council of Agde In 506 A.D.

_Remarks._ The _Capitulum_ is said always except from Holy Thursday to the Vespers of Saturday preceding Low Sunday, and in Requiem Offices. In Compline it is said after the Hymn.

The _Capitulum_ of Lauds is ordinarily taken from the beginning of the Epistle of the Mass of the day of the feast. Sext and None generally have their _capitula_ drawn from the middle and end of the same Epistle extract. Terce has generally the same words for the _Capitulum_, as Vespers and Lauds, because it is the grandest and most sublime of the little Hours. The _Capitulum_ is said without a blessing being sought, because it is (in choir) read by the Hebdomadarius, who there represents the person of Christ, just as the _Capitulum_ does too, and for Whom it would not be consonant to ask a blessing. It concludes without _Tu autem_, because these words are correlative of _Jube_. And since it is such a short lesson it is easy to recite it without fault or sin, the more so as it is read by the Hebdomadarius, who should be advanced in perfection. It is short, whilst the lessons of Matins, the night Office, are long, because the day is specially given to toil and the night to contemplation. During the recital of this little lesson all turn to the altar through respect for Christ, figured by the _Capitulum_. Sometimes the words of the _Capitulum_ are from the Itala version and not from the Vulgate.

_Psalms and Canticles of Lauds_. The Office of Lauds now consists of four Psalms and a canticle, followed by a little chapter, a hymn, versicle, antiphon, of Benedictus, the canticle, Benedictus and prayer. One of the characteristics of Lauds is the canticle taken from the Old Testament. Fourteen canticles taken from the Old Testament now find a place in our Breviaries. Formerly, only seven canticles from the Old Testament were given in the Psaltery (cf. _supra_, p. 149).

"If, according to the new distribution of the Psalter, the Psalms for Lauds do not refer so directly to the symbolism of sunrise, they are nevertheless more varied and are generally well chosen. The canticles inserted among the Psalms have also been changed. The whole selection is worthy of note. It contains, besides those given in the former arrangement of the Psalter, others which are very beautiful and admirably prayerful.

"The hymns for Lauds, all ancient and varying with the seasons, form a fine collection. Their theme is one: the rising of the sun as a symbol of Christ's resurrection, and the crowing of the cock, which arouses the sluggish and calls all to work. Some of these hymns are of considerable poetical merit: that for Sunday, _Aeterne Rerum conditor_, is a little masterpiece.

"The 'Benedictus' corresponds with the _Magnificat_ of Vespers. Both are sung with the same solemnity and are of the same importance; they form as it were the culminating point of their respective Hours, and for feast days the altar is incensed while they are chanted.

"The 'Benedictus' or Canticle of Zachary recalls the Precursor's mission of proclaiming the Messiah and the new alliance. It is altogether appropriate to the Office of daybreak, as ushering in the dawn of a new era. The closing verse speaks of the light which the announcement of the Messiah shed upon the nations 'sitting in darkness and in the shadow of death'" (Dom Cabrol, Introduction to _Day Hours of the Church_).

"This Canticle of Zachary (St. Luke i. 68-79) naturally falls into two parts. The first (verses 68 to 75, 'Benedictus Dominus ... diebus nostris') is a song of thanksgiving for the fulfilment of the Messianic hopes of the Jews, to which is given a Christian sentiment. The power, which was of old in the family of David for the defence of the nation, is being restored, and in a higher and more spiritual sense. The Jews mourning under the Roman yoke prayed for deliverance through the house of David. The 'deliverance,' a powerful salvation ('cornu salutis nobis') was at hand so that the Jews were seeing the fulfilment of God's promise made to Abraham, and this deliverance, this salvation was such that 'we may serve Him without fear in holiness and justice, all our days' (St. Luke i. 75).

"The second part of the canticle (verses 76-80, 'Et tu puer ... ad dirigendos pedes nostros') is an address by Zachary to his own son, who was to take an important part in the scheme of the powerful salvation and deliverance by the Messiah. This canticle is known as the canticle of joyous hope, hence its use at funerals at the moment of interment, when words of thanksgiving for the Redemption are specially in place as an expression of Christian hope" (_Catholic Encyclopedia_, art. "Benedictus").

_Oratio_ (Title XXX.). The word _oratio_ has various meanings. In the liturgy it is translated by the word "collect." The word "collect" means either that the priest who celebrates Mass collects in a short form the needs, the thanksgivings and the praises of the people, to offer them up to God; or most probably "the original meaning seems to have been this: it was used for the service held at a certain church on the days when there was a station held somewhere else. The people gathered together and became a collection at the first church; after certain prayers had been said they went in procession to the station church. Just before they started, the celebrant said a prayer, the _oratio ad collectam_ (_ad collectionem populi_), the name would then be the same as _oratio super populum_, a title that still remains in our Missal, in Lent, for instance, after the Post-Communion. This prayer, the collect, would be repeated at the beginning of Mass at the station itself. Later writers find other meanings for the name. Innocent III. says that in this prayer the priest collects all the prayers of the faithful" (_De Sacr. Altar. Mystic_. ii., 2). See also Benedict XIV. (_De SS. Missae Sacr_. ii., 5,--Dr. A. Fortescue, _Cath. Encyl_., art. "collect").

_Antiquity of collects_. No one can say with certainty who the composers of the collects were. All admit the antiquity of these compositions. In the fourth century certain collects were believed to come from apostolic times; indeed, the collects read in the Mass on Good Friday, for Gentiles, Jews, heretics, schismatics, catechumens and infidels bear intrinsic notes of their antiquity. Other liturgical collects show that they were composed in the days of persecution. Others show their ages by their accurate expression of Catholic doctrine against, and their supplications for, heretics, Manicheans, Sabbelians, Arians, Pelagians and Nestorians. St, Jerome in his Life of St. Hilarion (291-371) writes, "Sacras Scriptures memoriter tenens, post orationes et psalmos quasi Deo praesente recitabat." It is said that St. Gelasius (d. 496), St. Ambrose (d. 397), St, Gregory the Great (d. 604) composed collects and corrected existing ones. The authorship and the period of composition of many of the Breviary collects are matters of doubt and difficulty. Even the date of the introduction of collects into the Divine Office is doubtful. In the early Christian Church there seems to have been one and only one prayer, the _Pater Noster_, in liturgical use. St. Benedict laid it down in his rule that there should be none other. It is generally held by students of liturgy that the collects were originally used in Mass only and were introduced into the Office at a time much later than their introduction into the Mass books.

In the Masses for Holy Week we see the collects in their oldest existing form. The rite of the Mass has been shortened at all other seasons, and there remains now only the greeting, _Oremus_, and the collect itself. The _Oremus_ did not refer immediately to the collect, but rather to the silent prayer that went before it. This also explains the shortness of the older collects. They are not the prayer itself, but its conclusion. One short sentence summed up the petitions of the people. It is only since the original meaning of the collect has been forgotten that it has become itself a long petition with various references and clauses (compare the collects for the Sundays after Pentecost with those of modern feasts)--(_Cath. Encyl._, art. "Collects").

The following examples which are not extreme, may help to make clear and emphatic the matter of the shortness of the old and the length of the new collects.

"Protector in te sperantium, Deus, sine quo nihil est validum, nihil est sanctum: multiplica super nos misericordiam tuam; ut te rectore, te duce, sic transeamus per bona temporalia, ut non amittamus aeterna. Per Dominum."

_Translation_--"O God, the Protector of all that hope in Thee, without Whom nothing is sure, nothing is holy, bountifully bestow on us, Thy mercy, that Thou being our ruler and our guide, we may so pass through temporal blessings that we lose not the eternal. Through our Lord ..." (Collect for third Sunday after Pentecost.)

"Omnipotens et misericors Deus qui beatam Joannam Franciscam tuo amore succensam admirabili spiritus fortitudine per omnes vitae semitas in via perfectionis donasti, quique per illam illustrare Ecclesiam tuam nova prole voluisti: ejus meritis et precibus concede ut qui infirmitatis nostrae conscii de tua virtute confidimus coelestis gratiae auxilio, cuncta nobis adversantia vicamus. Per Dominum ..."

_Translation_-"Almighty and merciful God Who inflaming blessed Jane Frances with love, didst endow her with a marvellous fortitude of spirit to pursue the way of perfection In all the paths of life, and wast pleased through her to enrich Thy Church with a new offspring, grant by her merits and intercession that we, who, knowing our own weakness, trust in Thy strength, may by the help of Thy heavenly grace overcome all things that oppose us. Through our Lord" (Collect of St. Jane Frances Fremiot De Chantal, August 21).

_Rubrics_. In Vespers and Lauds the collect is said after the antiphons of the _Magnificat_ and _Benedictus_, unless the _Preces_ (q.v.) are to be said in these hours. Then the _Preces_ are said after the antiphons, and the collects follow after them immediately. The collect of a ferial Office is found in Office of the previous Sunday, except in ferias of Lent and Rogation days which have special and proper collects.

At Prime and the other Hours the collect is said after the little respond, unless the _Preces_ be recited. They precede the collect. At Compline the collect is said after the antiphon _Salva nos_ if the _Preces_ be not recited.

At Prime and Compline the collects of the Psalter are never changed except during the last three days of Holy Week. In this triduum, in all hours up to and including None on Holy Saturday the collect is said after the Psalm _Miserere_.

Before reciting the collect in the Office, everyone in deacon's orders or in priesthood says _Dominus vobiscum, Et cum spiritu tuo_, and this is said even if the Office be said privately. All others reciting the Office say _Domine exaudi orationem meam. Et clamor meus ad te veniat_. Then the word _Oremus_ is prefixed to the recitation of the collect, and at the end, _Amen_ is said. If there be only one collect, the _Dominus vobiscum_ or the _Domine exaudi_ with the responses _Et cum spiritu tuo; Et clamor meus ad te veniat_ is repeated after the _Amen_. But if there be more than one collect, before each is said its corresponding antiphon and versicle and also the word, _Oremus_. After the last collect is said, the _Dominus vobiscum_ and _Et cum spiritu tuo_ are repeated. Then we add _Benedicamus Domino; Deo Gratias, Fidelium animae_.... This latter verse is not a constant sequel to the _Benedicamus_, as we see in Prime, where the verse _Pretiosa_ succeeds it; and again in Compline it is succeeded by _Benedicat et custodiet_. The concluding words of the prayers or collects vary. If the prayer is addressed to God the Father, the concluding words are _Per Dominum_ (see the collects given above). If the prayer be addressed to God the Son, the concluding words are _Qui vivis et regnas_--e.g., Deus qui in tuae caritatis exemplum ad fidelium redemptionem .... Qui vivis et regnas (Collect for St. Peter Nolasco's feast, 3ist January). If in the beginning of the prayer mention is made of God the Son, the ending should be _Per eundem, e.g.,_ Domine Deus noster? qui, beatae Brigittae per Filium tuurn unigenitum secreta coelestia revelasti; ... Per eundem Dominum (collect for feast, 8th October). But if the mention of God the Son is made near the end of the collect, the ending is _Qui tecum vivit et regnal, e.g._, "Famulorum tuorum, quaesumus, Domine.... Genitricis Filii tui Domini nostri intercessione salvemur: Qui tecum vivit et regnat" (collect of Assumption, 15th August). If the name of the Holy Ghost occur in the prayer, the conclusion is, _In unitate ejusdem Spiritus sancti, e.g._, "Deus, qui hodierna die corda ... in eodem spiritu recta ... _in imitate ejusdem Spiritus_" (collect: for Pentecost Sunday).

The following lines, giving the rules for terminations, are well known and are useful, as a help to the memory:--

_Per Dominum_ dicas, si Patrem quilibet oras Si Christum memores, _Per eundem_, dicere debes Si loqueris Christo, _Qui vivis_ scire memento; _Qui tecum_, si sit collectae finisin ipso Si Flamen memores _ejusdem_ die prope finem

When there are several collects an ending or conclusion is added to the first and last only. _Dominus vobiscum_ is said before the first collect only, but each collect is preceded by the word _Oremus_, unless in the Office for the Dead.

_Explanation of the Rubric_. Where a feast is transferred either occasionally or always and its collect contains words such as _Hanc diem, hodiernom diem_, it is not allowed to change the wording, without permission of the Congregation of Rites (S.R.C., 7th September, 1916).

If the collect of a commemoration be of the same form as the prayer of the feast, the former is taken from the common of saints, in proper place.

_Dominus vobiscum_. This salutation is of great antiquity. It was the greeting of Booz to his harvestmen (Ruth, ii. 4). The prophet used the selfsame salutation to Azas. And the Angel Gabriel expressed the same idea, _Dominns tecum_, to the Blessed Virgin. It was blessed and honoured by our Lord Himself, when to His apostles he said "Ecce ego vobiscum sum omnibus diebus" (St. Matt. 28. 20). This beautiful salutation passed into Church liturgy at an early date, probably in apostolic times. Its use in liturgy was mentioned at the Council of Braga (563), and it is found in the Sacramentarium Gelasianum (sixth century). These words are called the divine salutation. They mean that the priest who utters them is at peace with all clergy and people and thus wishes God to remain with them--the highest and holiest of wishes. For the presence of God, Who is the source of every good and the author of every best gift, is a certain pledge of divine protection and of that peace and consolation which the world cannot give. This formula is used even in private recitation of the Office, as the priest prays in union with and in the name of the Church.

The words _Et cum spiritu tuo_ add a new and further significance to the salutation; for it is the spirit, the human soul, that prays, and when the spirit prays in the name of the Church for her children, its work is a work of high spiritual order, demanding the use of all the soul's powers,

_Oremus._ This exhortation is of very great antiquity, and in this form is found in the liturgies of St. James and of St. Mark. In those days it was said by the priest in a loud voice. The priest, the mediator, following the example of the great Mediator, Christ, calls others to join with him in prayer. St. Augustine tells us, that sometimes after pronouncing the word _Oremus_, the priest paused for a while and the people prayed in silence, and then the priest "collected" the united prayers of the congregation and offered them to God, hence the name _collect_ (St. Augustine, Epistle 107), (_cf._ Probst., _Abendl Messe_, p. 126).

_Invocation and Conclusion_. Prayer is addressed generally to God the Father. This practice is in accordance with the example and doctrine of Christ, "Father, I give Thee thanks" (St. John, xi, 41); "Amen, amen, I say to you; if you ask the Father anything in My name, he will give it to you" (St. John, xvi. 23). "And He taught us to say 'Our Father.'" In the early ages of the Church, seldom was prayer addressed to God, the Son. Innocent III. tells us that the reason for the practice was a fear that such prayer might lead the catechumens, the Jews or the Pagans converted to Christianity, to allege or to believe that Christians worshipped several Gods. However, with the advent of the early heresies, it became necessary to formulate prayers witnessing the divinity of Christ and His equality in all things to the Father and the Holy Ghost. In some of the great prayers of the liturgy, the three Persons of the Holy Trinity are named to show their equality and unity of nature and substance. Nearly all the prayers of this kind are the products of the Church during the storms of early heresy against the divinity, nature or personality of Christ.

The conclusions of the prayers generally contain the words _Per Dominum nostrum Jesum Christum_, because all graces come through Jesus Christ, our Lord and Saviour, Who pleads, as Mediator between God and Man, as He Himself has said, "No man cometh to the Father but by Me" (St. John, xiv. 6).

Hence, in every collect, we may distinguish five parts: the invocation, the motive, the petition, the purpose, the conclusion.

(1) The Invocation takes some form such as _Deus, Domine_.

(2) The motive is commonly introduced by the relative _qui_; e.g., Deus, _qui corda fidelium sancti spiritus illustratione docuisti_.

(3) The petition, the body or centre or substance of the prayer, is always noted for the solemn simplicity of language, which marks liturgical prayer, e.g., _Multiplica_ super nos misericordiam tuam.

(4) The purpose is an enforcement of the petition. It has reference, generally, to the need of the petitions and is marked usually with the word _ut_. "Multiplica super nos misericordiam tuam, _ut_ quae, nobis agendis praecipis, te miserante adimplere possimus" (prayer for feast of St. Patrick).

(5) The _conclusion_ varies, e.g., "Per Dominum nostrum," "Per eundem Dominum," etc.

"Those who pay intelligent attention to the liturgical chant at High Mass, and in particular to the chant of the celebrant, will be able to discover for themselves that the intonations used in the singing of the collect and the Post-Communion serve, as a rule, to mark off two at least of the main divisions indicated. Two inflections, a greater and a lesser, occur in the body of the prayer, the greater for the most part coming at the close of the 'motive,' while the lessor concludes the 'petition' and produces the purpose of the prayer. When the prayers are correctly printed, as in the authentic 'Missale Romanum,' the place of the inflexions is indicated by a colon, 'punctum principals,' and a semicolon, 'semi-punctum,' respectively. These steps, it will he observed, indicate, not precisely 'breaks in the sense' (as Haberl incorrectly says) but rather the logical divisions of the sentence, which is not quite the same thing" (Father Lucas, S.J., _Holy Mass_, chap, vi.).

The question is often asked, why _Dominus vobiscum_ is said after the collect, or prayer. Writers on liturgy reply that it is so placed because Christ frequently used the salutation _Pax vobis_, and the priest in public prayer holds the place of Christ, and as he, the priest, used this formula of salvation before the collect to obtain the spirit of prayer and the grace of God, he repeats it so that these gifts may be retained.

In the collects, the fatherland of the saints is rarely found, because the saints' true home and fatherland is heaven, where they were born again to life eternal, and their fatherland is not this valley of exile where they spent their temporal life. Nor are their surnames given in the collects (see the collect of St. Jane Frances Fremiot de Chantel given on p. 180). But it is not infrequent in the collects to find certain appellations characterising a saint or noting some special prerogative or wonderful gift of grace. The Church's collects record the wonderful gifts of St. John Chrysostom ("the golden-mouthed"), St. Peter Chrysologus ("qui ob auream ejus eloquentiam Chrysologi cognomen adeptus est") (_Rom. Brev_.). Sometimes the nation or earthly home of a saint is given in a collect to distinguish one saint from another. This is seen in the case of saints bearing the name of Mary, which if used absolutely or unqualifiedly refers to the Mother of God. See the collects for St. Mary Magdalen, St. Mary of Egypt, etc.

The collect or prayer is placed at the end of the Hours to collect or gather up the fruits of all the prayers that precede; to beg from God that His grace may follow our actions as it precedes them; that the prayer may be a shield and buckler against all temptations which may be encountered. The prayers at Prime and at Compline never vary, to remind us, the old writers tell us, that all our acts should be invariably referred to God. In the early ages of the Church, all public prayers, both in Mass and in Office were offered up by both priests and people with outstretched arms. This practice is observed still, in a certain way, in Mass.

_Benedicamus_ is the prayer to thank God for all His graces.

_Fidelium animae_. This prayer is said after every Hour, unless where the hour is said in choir and followed immediately by Mass. It Is omitted, too, before the Litany.

De Precibus (Title XXXIV.). These are prayers which are said at some of canonical Hours, before the collect or oratio. They commence with Kyrie eleison or Pater Noster. They consist of versicles and responses and these differ from other versicles and responses, which are generally historic, e.g., In omnem terram exivit sonus eorum, Amavit eum Dominus et laudavit eum. But the versicles and responses of the _preces_ are always a call to God or an exhortation to praise God (e.g., Fiat misericordia tua, Domine), super nos, Quemadmodum speravimus in te (see Prime, infra, page 193). These prayers are of great antiquity, mention of them being found in the works of Amalare (ninth century).

They are said in some Offices in Vespers, Compline, Lauds, Prime and Little Hours. Before the reform of the Breviary by Pope Pius X,, the Preces at Vespers contained six short prayers and the Psalm, Miserere. In the new Breviary nine short prayers are given in the Preces--the six former prayers being retained and three new ones, Pro Papa; Pro antistite; Pro benefactoribus, being added. The Miserere is omitted. The same additions were made in Lauds and the Psalm, De Profundis omitted.

In Prime and the Little Hours, the preces are unchanged standing in the new Breviary as in the old.

_Rubrics_. The Preces are recited in the Office of--

(1) Prime and Compline on certain days;

(2) Lauds, Prime, Terce, Sext, None, Vespers and Compline of certain feasts.

The preces feriales at Lauds and Vespers are the same in structure. They have the same structure in Terce, Sext, None, but differ in character. The preces dominicales at Prime and Compline have a form of their own, additions being made in the preces of Prime when said on a feria.

1. The Preces Feriales are said at Lauds on Ferias of Lent, Advent and Passiontide, Ember days, except Ember day at Pentecost and on Vigils (except on Vigil of Christmas, Epiphany, Ascension, Friday after Ascension and Vigil of Pentecost)--when the Office on those days is of the current feria.

2. At Prime (i) Preces Dominicales are said in all semi-doubles, simples, Ferial Offices.

(i) They are said at Little Hours if said at Lauds.

(ii) At Prime, Preces Feriales are said if they have been said at Lauds.

3. At Vespers Preces Feriales are said (1) on ferias of Advent and Lent when office is of feria.

4. At Compline, Preces Dominicales are said on all (i) semi-doubles, (ii) simples, (iii) all Ferias, _unless_ at Vespers a double or an octave was celebrated.

SOME TEXTS AND INTENTIONS WHICH MAY HELP TOWARDS THE DEVOUT RECITATION OF LAUDS.

1. "And very early in the morning, the first day of the week, they come to the sepulchre, the sun being now risen."

They said to one another, "Who shall roll us back the stone from the door of the sepulchre?" (St. Mark, xv.).

2. "And looking, they saw the stone rolled back.... And entering the sepulchre they saw a young man sitting on the right side, clothed with a white robe; and they were astonished. Who sayeth to them, Be not affrighted; you seek Jesus of Nazareth Who was crucified. He is risen, He is not here" (St. Mark, xv.).

3. "Behold Jesus sayeth to her (Magdalen) 'Woman, why weepest thou?'"

4. "Behold Jesus met them (the women) saying to them 'All hail.'"

(5) "See my hands and feet, that it is I myself, handle and see" (St. Luke, xxiv.).

6. "Bring hither thy hand and put it into My side and be not faithless."

7. "My Lord and my God" (St, John, xx.).

_General Intentions_. The wants of the Church, peace among nations--vocations to the priesthood--Church students--souls in Purgatory.

_Personal Intentions_. A glorious resurrection; fervour in saying the Office; fervour in saying Mass; fervour in priestly work; forgiveness of all sin.

_Special Intentions_. For Catholic Ireland; for the conversion of America; for peace throughout the world.

PRIME (TITLE XV.).

_Etymology_. The name _Prime_ is derived from the Latin _prima_ because this part of the Office was said at the first hour of the day, 6 a.m., with us, following the old Roman distribution of the day.

_Origin_. It was stated by some writers that this Hour was established by St. Clement and should therefore date from almost apostolic times. But modern writers, following the statement of Cassian, date the origin of this Hour from about the year 382. It was believed, too, that the monastery indicated by Cassian as the cradle of Prime was the monastery of Bethlehem, St. Jerome's monastery. But it was probably established not there, but in a monastery in the neighbourhood, Dair-er-Raociat (convent of the shepherds) or in Seiar-en-Ganheim (enclosure of the sheep). Cassian tells us the reason that led to the introduction of this Hour. Lauds ended at dawn, and the monks retired to rest. As no other choir work called them until Terce, at 9 a.m., some of them were inclined to rest until that hour and to neglect the spiritual reading and manual work laid down by their rule. To prevent this prolonged rest, it was decided to introduce a short choir service, the recital of a few psalms, and then the monks went to work until Terce (_Cath. Encyclopedia_, "Prime").

_Contents_. Originally the matter for Prime was drawn from Lauds and was a repetition of part of Lauds. Prime consists of two parts. The first part consists of hymn, psalms, little chapter and collect. The prayers and confiteor inserted before the collect and said on certain days are adjuncts. The second part contains the Martyrology (when Prime is said in choir) and other prayers peculiar to the Hour. "The reason for this divergence may be traced to the fact that Prime is of monastic institution and the second portion, which is said in the chapter house, has reference to monastic customs. The Martyrology and Necrology having been read, prayers were said for the dead recommended to the Community, as benefactors, friends, patrons, protectors, etc. Then followed a special prayer in preparation for manual labour of the day, and a chapter of the rule was read, on which the Abbot briefly commented or else gave some admonition to the Community. This monastic character will be easily recognised by a glance at the formulas used. The prayer, 'Sancta Maria et omnes sancti' forms a natural conclusion, to the reading of the Martyrology, The 'Deus in adjutorium,' the 'Pater Noster' with accompanying versicles, and the collect, are the prayers before manual labour: 'Respice,' etc., Look, O Lord, upon Thy servants and upon Thy works... and direct Thou the work of our hands. 'Dirige et sanctificare,' etc., 'Vouchsafe to direct and sanctify our senses, words and actions,' etc. Whilst the 'Dominus nos benedicat' and the 'Fidelium animae' are the conclusion of the prayers for the dead" (Dom Cabrol, Introduction to the _Day Hours of the Church_).

_Structure_:-i. Pater, Ave, Credo, silently. 2. Deus in adjutorium. ... Domine ad adjuvandum .. with sign of the cross, Gloria Patri. ... Sicut erat. ... 3. Hymn, _fam lucis_. 4. Antiphon, first words only. 5. Psalms for the Sunday or feria as rubrics direct, with the Athanasian Creed if it be ordered, then the antiphon in full. 6. Regi saeculorum ... or, Pacem et veritatem. ... Deo Gratias, Christie, Fili Dei vivi.... 7. Preces, if they are ordered in the Office of the Day, Preces Dominicales or Preces feriales as rubrics direct. These include versicles, responses, confiteor, misereatur... indulgentiam... versicles responses. 8. Dominus vobiscum. Et cum spiritu tuo. Oremus, Domine Deus..... Amen. Dominus vobiscum, Et cum spiritu tuo. 9. Benedicamus Domino, Deo Gratias. 10. In choir, the martyrology is here read, 11. Pretiosa... mors.... 12. Sancta Maria et omnes Sancti.... 13. Thrice, Deus in adjutorium meum intende, Domine ad adjuvandum... without the sign of cross, Gloria Patri.... Sicut erat. 14. Kyrie Eleison, Christe Eleison, Kyrie Eleison, Pater Noster, qui es in coelis... (in silence). Et ne nos inducas in tentationem. Sed libera nos a malo. 15. Respice in servos tuos.... Et sit splendor....16. Gloria Patri.... Sicut erat....Oremus, Dirigere et sanctificare.... l7. Jube, Domine.... Deus et actus nostros....Amen. 18. Lectio brevis, which in feast offices is the Capitulum from None. 19. Adjutorium nostrum in nomine Domine (with sign of cross on forehead, breast and shoulders); Qui fecit....20. Benedicite, Deus; Domine nos benedicat...in pace, Amen. To the lectio brevis at Prime, Tu autem Domine, miserere nobis, is added.

_The Athanasian Creed_. In the Roman Breviary prior to the reform of 1911, the title given to the formula of faith was Symbolum S. Athanasi. In the new Breviaries the title stands Symbolum Athanasianum. Why was the change made?

During the past two hundred years the authorship of this formula has led to great discussion and its reading has led to much bitter and heated controversy in Anglican and Protestant churches. Many contended for its retention in Protestant services and many rejoiced at its partial exclusion, its truncated revision and clamoured for its rejection everywhere from service. Controversy led to the study of its origin. In 1872 a Protestant author, Ffoulkes, maintained that it was not composed by St. Athanasius (296-373) but by Paulinus of Aquileia (A.D. 800). But the literature of the age of Charlemagne proves that this creed had at the beginning of the ninth century an antiquity of at least more than a century (Ommaney, _History and Structure of the Athanasian Creed_, Oxford, 1897). Scholars, basing their opinions on words found in the _Expositio Fidei Fortunati_, date the origin of this symbol from the fifth century. It contains certain expressions which a writer subsequent to the Council of Chalcedon (451) would have been most unlikely to employ, and omits certain expressions which such a writer would have been most unlikely to omit. However, it is likely that the creed dates from the fifth century. Who its author was, is quite doubtful. It was not St. Athanasius, it may have been St. Hilary of Aries, or St. Vincent of Lerins, or some local bishop in southern France, "But let us only suppose that the real author was some local bishop--or the theologian employed by some local bishop--and that it was composed in the first instance for purely local use in some district of southern France--then does not the difficulty disappear, and are not the facts of its silent and gradual adoption suitably explained? Not coming from an author of wide reputation, it would not at first have attracted much attention and would have been used only in the locality of its origin; from there its use would have spread to neighbouring districts; as it got more known it would have been more widely adopted, and the compactness and lucidity of its statements, and the enthusiasm-inspiring character of its style would have contributed to make it highly prized wherever it was known. Then would come speculation as to its authorship, and what wonder if in uncritical times an Athanasian authorship was first guessed, then confidently affirmed and believed?" (Father Sydney F. Smith, S.J., _The Month_, October, 1904).

This opinion is only one of several held by Catholic scholars. Dom Morin holds strongly, and gives very good reasons for his view, that it was written by Martin of Braga between the years 550 and 580. It was written, he says, for the people of Galicia in Spain, who had been recently converted from Arianism (_Journal of Theological Studies_, April, 1911). It was adopted into Gallican liturgy and office about 980, and in the Roman office only when the Curial Breviary was adopted.

"The liturgical use of the Athanasian Creed was Frankish in origin (ninth century) and spread through the influence of the Cluniac reform (tenth century), but only found its way to Rome in the Supplementary prayers in the twelfth and thirteenth century" (Burton and Myers, _op. cit_., p. 51).

_Rubrics_. Athanasian Creed, to be said (1) Trinity Sunday, (2) Sundays after Epiphany, (3) Sundays after Pentecost unless there be in (2) and (3) the commemoration of a double, or of an octave.

Why is prayer offered at this first hour of the day?

Writers on liturgy answer, 1st to offer to God the first fruits of our day, of our work, of our devotion, following in this the example of Christ, Who from His first entry into the world offered Himself to His Father for the salvation of mankind. 2d To beg of Him to keep us safe during the day, 3d To beg of Him to keep us free from sin, "ut in diurnis actibus nos servet a nocentibus."

"May God in all our words and deeds Keep us from harm this day. May He in love retain us still, From tones of strife and words of ill, And wrap around and close our eyes To earth's absorbing vanities. May wrath and thoughts that gender shame Ne'er in our breasts abide. And painful abstinences tame Of wanton flesh, the pride" (Hymn at Prime).

_Rubrics_. The Office of Prime begins in choir with the silent recitation of _Pater Noster, Ave, Credo_. Then, if in choir (aloud) Deus in adjutorium. ... Domine ad adjirvandum. ... Gloria Patri.... Alleluia, or Laus tibi.... Then the hymn _fam lucis_ is said. The antiphon for the day is said as far as the asterisk (*), then the Psalms of the day's Office as arranged in the new Pian Psaltery, according to the day of the week, except on some special feasts, when the Psalms at Prime are the Sunday psalms. When the _ordo recitandi_ marks an Office as _officium solemne_ (an excepted feast), the psalms at Lauds and Hours are the Sunday psalms; and at Prime the psalm _Deus in nomine tuo_ (Psalm 53) takes the place of Psalm _Confitemini_ (Psalm 117). At Prime, and at the small Hours, Terce, Sext, None, only one antiphon is said. It is said in full at the end of the last Psalm in each Hour.

The Capitulum, the little Responsory, _Christe_, _Fili Dei vivi_ ... is then said. In this responsory the versicle _Qui sedes ad dexteram Patris_ is sometimes changed, e.g., in paschal time it is, _Qui surrexisti a mortuis_.

The manner of reciting this responsory is sometimes not correctly understood, owing, perhaps, to its printed form in some Breviaries. The normal method is to repeat the _whole_ response, then say the versicle, and then the second portion of the response; then the _Gloria Patri el Filio et Spiritui Sancto, without the Sicut erat_, is said, and the response repeated. The versicle _Exsurge_ and the response _Et libera_ are then said. This is the method of recitation in all the small Hours and at Compline.

After this responsory, if the Office be of double rite or be an Office within an octave, or on the vigil of Epiphany or on Friday or Saturday after Ascension, or on a Sunday on which a double is commemorated, or an octave is celebrated, or on a semi-double feast within an octave, _Dominus vobiscum, Et cum spiritu tuo_, and the prayer _Dominus Deus omnipotens_ is said. But if the Office be not any of these mentioned just now, the responsory is followed by the _Preces_.

_Preces_ (Title XXXIV.) In the Breviary there are two sets of preces, the Preces Dominicales for Sunday and the Preces Feriales for ferial Offices. These ferial preces of Prime differ from the ferial preces of Lauds, and are said in Prime when the ferial preces are said in Lauds, That is, on the ferias of Advent, Lent, Passiontide, Ember days and Vigils. The ferial preces of Lauds are found in the Breviary, immediately after the second set of Psalms for ferial Lauds and after the short responsory in the psalm arrangements for the days of the week. (See Lauds, _supra_, p. 188.)

These prayers were introduced at a very early stage of Christian liturgy. St. Isidore writes that they come from Greek liturgy and the opening words _Kyrie eleison_ seem to indicate remnants of an old litany. Formerly they were read oftener during the liturgical year than we now are called on to repeat them. They are sometimes referred to as the _preces flebiles_, tearful prayers, because they are said in times of penance, and are formed to excite tears. In choir recitation they are said kneeling. When the preces or the preces feriales are said the sign of the cross is made from the forehead to the breast, at the words _Adjutorium nostrum in nomine Domini_. Then the Confiteor is said.

The Confiteor was from an early date a prayer said privately as a preparation for Mass. It is found in several forms; _Confiteor Deo, beatae Mariae, omnibus sanctis et vobis_ (Sarum Missal), but since the time of St. Pius V. (1566-1572) our present form alone was followed and allowed (S. R. C., 13th February, 1666). If the Office be recited privately or with one or two companions, the _confiteor_ is said once only and simultaneously in the preces, and the words _vobis fratribus_ and _vos fratres_, which priests say in the opening prayer of Mass are omitted. It should be remarked, too, that the _Misereatur_ and _Indulgentiam_ have not in this location _vestri, vestris, vos,_ but _nostri, nostris, nos_. Sometimes errors in this part of the recitation of the Office are unnoticed, and this pronoun error makes the formula meaningless.

After the _Indulgentiam_ come the concluding versicles of the preces, Dignare ... sine peccato ... miserere ... miserere ... Fiat ... Quemadmodum ... Domine ... Et ... Dominus vobiscum, Et cum spiritu tuo, and the prayer _Domine Deus Omnipotens_ ... Amen. ... Dominus vobiscum, Et cum spiritu tuo. ... Benedicamus Domino, Deo gratias. If the Office be said in choir, the martyrology is read at this part of Prime. The reading of the martyrology is not of obligation in private recitation of the Office; but the reading of it was highly recommended, even in private recitation, by Pope Gregory XIII. (14th January, 1584; see his words in the beginning of the Martyrology).

Then are said, Pretiosa ... mors ... sancta Maria ... Deus in adjutorium... Domine ad adjuvandum (both the latter being repeated thrice) ... Gloria Patri ... Sicut erat ... Kyrie eleison ... Christe eleison ... Kyrie eleison ... Pater Noster (silently) until words "Et ne nos" ... Sed libera ... Respice ... Et sit ... Gloria Patri ... Sicut erat ... Oremus, Dirigere et ... Amen, Jube Domine ... Dies et actus ... Amen.

The short lesson which, on all feasts, is the same as the chapter which is said at None will be found in the proper or common, under that Hour, The new Psalter and new rubrics made no change in this matter. Hence, for example, on the feast of SS. Peter and Paul the short lesson at end of Prime is taken from None of the feast, "Et Petrus ad se reversus"; the short lesson for Prime on the feast of St. Aloysius is "Lex Dei ejus" and not the short lesson printed in the Psalter under the day's Office.

On all Sundays and week days it varies according to the season. Thus--

1. From the 14th January until the first Saturday in Lent, from Monday to Wednesday in Trinity week, from the Friday after the octave of Corpus Christi until the Saturday before Advent, the short lesson is "Dominus autem" (II. Thess. iii.),

2. From the first Sunday of Advent until the 23rd December inclusive it is "Domine miserere" (Isaias xxxiii,).

3. From the first Sunday of Lent until the Saturday before Passion Sunday inclusive it is "Quaerite Dominum" (Isaias iv.).

4. From Passion Sunday until Wednesday in Holy Week it is "Faciem meam" (Isaias, 1.),

5. From Easter Sunday to the Vigil of Ascension inclusive, the short lesson is "Si consurrexists" (Coloss. iii.).

At the end of the short lesson the words "Tu autem Domine, miserere nobis; Deo gratias" are added, and after these words are said "Adjutorium nostrum ... Qui fecit ... Benedicite Deus" and the Blessing, "Dominus nos benedicat ... requiescant in pace, Amen." Then _Pater Noster_ is said silently, unless another Hour is to follow immediately.

TEXTS AND INTENTIONS FOR PIOUS RECITATION OF PRIME.

1. "Herod and his army set him at nought" (St. Luke, c. 25).

2. "Not this man, but Barrabas. Crucify Him."

3. "I find no cause in Him. I will chastise Him and let Him go" (St. Luke).

4. "But Jesus he delivered up to their will" (St. Luke, c. 23).

5. "Shall I crucify your King?," (St. John, 19).

_General Intentions_. The Pope and his intentions; the propagation of the Faith; the priesthood; the Catholic laity; Catholic Missions in the East; Catholic Europe.

_Personal Intentions_. The spirit of meekness and humility; greater devotion to the Eucharist; greater love of the Blessed Virgin; the priestly vows.

_Special Intentions_. For our friends; for the sick and sorrowful; for the Church in Scotland; for our enemies; for the priesthood of America.