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89-727: The Roman Breviary ( Latin : Breviarium Romanum ) is a breviary of the Roman Rite in the Catholic Church . A liturgical book , it contains public or canonical prayers , hymns , the Psalms , readings, and notations for everyday use, especially by bishops, priests, and deacons in the Divine Office (i.e., at the canonical hours , the Christians' daily prayer). The volume containing the daily hours of Catholic prayer

178-562: 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 proper only dates from the 11th century; the earliest manuscript containing the whole canonical office is of the year 1099, and is in the Mazarin library. Gregory VII (pope 1073–1085), too, simplified

267-477: A bicycle ( birota ), a cigarette ( fistula nicotiana ), a computer ( instrumentum computatorium ), a cowboy ( armentarius ), a motel ( deversorium autocineticum ), shampoo ( capitilavium ), a strike ( operistitium ), a terrorist ( tromocrates ), a trademark ( ergasterii nota ), an unemployed person ( invite otiosus ), a waltz ( chorea Vindobonensis ), and even a miniskirt ( tunicula minima ) and hot pants ( brevissimae bracae femineae ). Some 600 such terms extracted from

356-435: A book titled Incipit Breviarium sive Ordo Officiorum per totam anni decursionem . From such references, and from others of a like nature, Quesnel gathers that by the word Breviarium was at first designated a book furnishing the rubrics, a sort of Ordo . The usage of "breviary" to mean a book containing the entire canonical office appears to date from the 11th century. Pope Gregory VII (r. 1073–1085) having abridged

445-528: 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. The Pian Breviary was again altered by Sixtus V in 1588, who introduced the revised Vulgate , in 1602 by Clement VIII (through Baronius and Bellarmine), especially as concerns the rubrics, and by Urban VIII (1623–1644),

534-736: A modern language, but the authoritative text, published in the Acta Apostolicae Sedis , is usually in Latin. Some texts may be published initially in a modern language and be later revised, according to a Latin version (or "editio typica"), after this Latin version is published. For example, the Catechism of the Catholic Church was drafted and published, in 1992, in French. The Latin text appeared five years later, in 1997, and

623-404: A process that was furthered by the monastic practice of daily reciting the 150 psalms. 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,

712-404: A pronunciation based on a fairly literal interpretation of Latin spelling. For example, in a radical break from the traditional system, a word such as ⟨ viridiarium ⟩ 'orchard' now had to be read aloud precisely as it was spelled rather than */verdʒjær/ (later spelled as Old French vergier ). The Carolingian reforms soon brought the new Church Latin from France to other lands where Romance

801-464: A psalm. The term originally signified a chant by alternate choirs, but has quite lost this meaning in the Breviary. The responsories are similar in form to the antiphons, but come at the end of the psalm, being originally the reply of the choir or congregation to the precentor who recited the psalm. The hymns are short poems going back in part to the days of Prudentius , Synesius , Gregory of Nazianzus and Ambrose (4th and 5th centuries), but mainly

890-533: A purist who altered the text of certain hymns. 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. Historically, this proceeded from the labours of Jean de Launoy (1603–1678), "le dénicheur des saints", and Louis Sébastien le Nain de Tillemont , who had shown the falsity of numerous lives of the saints; theologically it

979-749: A result, surviving copies are rare; of those editions which survive at all, many are known only by a single copy. 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 1483–1514), and printed at Edinburgh by Walter Chapman and Androw Myllar in 1509–1510. Four copies have been preserved of it, of which only one

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1068-500: A special meaning, indicating a book furnishing the regulations for the celebration of Mass or the canonical Office, and may be met with under the titles Breviarium Ecclesiastici Ordinis , or Breviarium Ecclesiæ Romanæ . In the 9th century, Alcuin uses the word to designate an office abridged or simplified for the use of the laity. Prudentius of Troyes , about the same period, composed a Breviarium Psalterii . In an ancient inventory occurs Breviarium Antiphonarii , meaning "Extracts from

1157-595: A trans, of the Martyrology, 1908), French and German. Bute's version is noteworthy for its inclusion of the skilful renderings of the ancient hymns by J.H. Newman, J.M. Neale and others. Several editions of the Pius X Breviary were produced during the twentieth century, including a notable edition prepared with the assistance of the sisters of Stanbrook Abbey in the 1950s. Two editions in English and Latin were produced in

1246-476: A vowel is generally pronounced /tsi/ (unless preceded by ⟨s⟩ , ⟨d⟩ or ⟨t⟩ ). Such speakers pronounce consonantal ⟨v⟩ (not written as ⟨u⟩ ) as /v/ as in English, not as Classical /w/ . Like in Classical Latin, double consonants are pronounced with gemination . The distinction in Classical Latin between long and short vowels

1335-650: Is a manual and now a source for the Christian liturgy of his time; it was later printed ( Rationale divinorum officiorum ), and has been dated to 1162. The 19th-century editions of the Encyclopædia Britannica claimed that Jean Belet de Vigny (fl. 14th century) edited many important works including the edition and translation into French of the hagiography known as the Legenda Sanctorum ( Golden Legend ) . Considering that one of

1424-551: Is complete; but it was reprinted in facsimile in 1854 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 1501 for general use within the realm of Scotland, it was probably never widely adopted. The new Scottish Proprium sanctioned for

1513-531: Is ignored, and instead of the ' macron ' or ' apex ', lines to mark the long vowel, an acute accent is used for stress. The first syllable of two-syllable words is stressed; in longer words, an acute accent is placed over the stressed vowel: adorémus 'let us adore'; Dómini 'of the Lord'. The complete text of the Bible in Latin, the revised Vulgate, appears at Nova Vulgata – Bibliorum Sacrorum Editio. New Advent gives

1602-692: Is that commonly known as the Gallican. The name is misleading, for it is simply the second revision (A.D. 392) made by Jerome of the old Itala version originally used in Rome. Jerome's first revision of the Itala (A.D. 383), known as the Roman, is still used at St Peter's in Rome, but the "Gallican", thanks especially to St Gregory of Tours, who introduced it into Gaul in the 6th century, has ousted it everywhere else. The Antiphonary of Bangor proves that Ireland accepted

1691-532: 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. Jean Beleth , a 12th-century liturgical author, gives the following list of books necessary for the right conduct of the canonical office: the Antiphonarium, the Old and New Testaments,

1780-524: 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. The Second Vatican Council , in his Constitution Sacrosanctum Concilium , asked

1869-670: 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 1911 reform, the psalms were arranged according to a disposition dating from the 8th century, as follows: Psalms 1–108, 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 109-147 (except 117, 118, and 142) were said at Vespers, five each day. Psalms 148-150 were always used at Lauds, and give that hour its name. The text of this Psalter

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1958-406: The koine Greek , while adapting the meanings of some Latin words to those of the koine Greek originals, which are sometimes themselves translations of Hebrew originals. At first there was no distinction between Latin and the actual Romance vernacular, the former being just the traditional written form of the latter. For instance, in ninth-century Spain ⟨ saeculum ⟩ was simply

2047-1188: The Ave Maria , and the Credo in Latin." In the Anglican Church , the Book of Common Prayer was published in Latin, alongside English. John Wesley , the founder of the Methodist churches , "used Latin text in doctrinal writings", as Martin Luther and John Calvin did in their era. In the training of Protestant clergy in Württemberg , as well as in the Rhineland , universities instructed divinity students in Latin and their examinations were conducted in this language. The University of Montauban, under Reformed auspices, required that seminarians complete two theses, with one being in Latin; thus Reformed ministers were "Latinist by training", comparable to Catholic seminarians. Ecclesiastical Latin continues to be

2136-480: 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 with poor relation to

2225-548: The Council of Trent (1545–1563) and the Catholic Counter-Reformation , 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. Pope Pius V (r. 1566–1572), however, while sanctioning those which could show at least 200 years of existence, made the Roman obligatory in all other places. But

2314-733: The Latin Church , as well as the Western Rite of the Eastern Orthodox Church . It is occasionally used in Anglican Church and Lutheran Church liturgies as well. Today, ecclesiastical Latin is primarily used in official documents of the Catholic Church, in the Tridentine Mass , and it is still learned by clergy. The Ecclesiastical Latin that is used in theological works, liturgical rites and dogmatic proclamations varies in style: syntactically simple in

2403-888: The Passionarius (liber) and the Legendarius (dealing respectively with martyrs and saints), the Homiliarius (homilies on the Gospels), the Sermologus (collection of sermons) and the works of the Fathers, besides the Psalterium and the Collectarium . 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

2492-836: The Vulgate Bible , hieratic (very restrained) in the Roman Canon of the Mass , terse and technical in Thomas Aquinas 's Summa Theologica , and Ciceronian (syntactically complex) in Pope John Paul II 's encyclical letter Fides et Ratio . The use of Latin in the Church started in the late fourth century with the split of the Roman Empire after Emperor Theodosius in 395. Before this split, Greek

2581-635: The Western Roman Empire . The loss of Greek in the Western half of the Roman Empire, and the loss of Latin in the Eastern half of the Roman Empire were not immediate, but changed the culture of language as well as the development of the Church. What especially differentiates Ecclesiastical Latin from Classical Latin is the consequences of its use as a language for translating, since it has borrowed and assimilated constructions and vocabulary from

2670-460: The traditional English pronunciation of Latin , which has now been largely abandoned for reading Latin texts. Within the Catholic Church and in certain Protestant churches, such as the Anglican Church , a pronunciation based on modern Italian phonology , known as Italianate Latin , has become common since the late 19th century. Ecclesiastical Latin is the language of liturgical rites in

2759-547: The 1911 reform, the multiplication of saints' festivals, with practically the same festal psalms, tended to repeat the about one-third of the Psalter, with a correspondingly rare recital of the remaining two-thirds. Following this reform, the entire Psalter is again generally recited each week, with the festal psalms restricted to only the highest-ranking feasts. As in the Greek usage and in the Benedictine, certain canticles like

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2848-585: The 1961 edition of the Roman Breviary, promulgated by Pope John XXIII to satisfy their obligation to recite the Divine Office every day. In 2008, a website containing the Divine Office (both Ordinary and Extraordinary) in various languages, i-breviary , was launched, which combines the modern and ancient breviaries with the latest computer technology. Ecclesiastical Latin Its pronunciation

2937-614: The 1962 edition of the Roman Breviary in lieu of the Liturgy of the Hours. Such permit was rescinded by Pope Francis through his apostolic letter Traditionis custodes . 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: These parts are often published separately. This psalm book

3026-614: The Aaronic priests to offer morning and evening sacrifices. Other inspiration may have come from David's words in the Psalms "Seven times a day I praise you" (Ps. 119:164), as well as, "the just man meditates on the law day and night" (Ps. 1:2). Regarding Daniel "Three times daily he was kneeling and offering prayers and thanks to his God" (Dan. 6:10). In the early days of Christian worship the Sacred Scriptures furnished all that

3115-559: The Antiphonary". In the Vita Aldrici occurs sicut in plenariis et breviariis Ecclesiæ ejusdem continentur . Again, in the inventories in the catalogues, such notes as these may be met with: Sunt et duo cursinarii et tres benedictionales Libri; ex his unus habet obsequium mortuorum et unus Breviarius , or, Præter Breviarium quoddam quod usque ad festivitatem S. Joannis Baptistæ retinebunt , etc. Monte Cassino in c. 1100 obtained

3204-584: The Breviary are largely drawn from the Gelasian and other Sacramentaries, and they are used to sum up the dominant idea of the festival in connection with which they happen to be used. Before 1910, the difficulty of harmonizing the Proprium de Tempore and the Proprium Sanctorum , to which reference has been made, was only partly met in the thirty-seven chapters of general rubrics. Additional help

3293-501: The Catholic Church. Exceptions are the Benedictines and Dominicans , who have breviaries of their own, and two surviving local use breviaries: The Latin word breviarium generally signifies "abridgement, compendium". This wider sense has often been used by Christian authors, e.g. Breviarium fidei, Breviarium in psalmos, Breviarium canonum, Breviarium regularum . In liturgical language specifically, "breviary" ( breviarium ) has

3382-491: The Catholic province of St Andrews in 1903 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 1483 by Raynald de Novimagio in folio; the latest at Paris, 1556, 1557. 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. Until

3471-883: The French text was corrected to match the Latin version, which is regarded as the official text. The Latin-language department of the Vatican Secretariat of State (formerly the Secretaria brevium ad principes et epistolarum latinarum ) is charged with the preparation in Latin of papal and curial documents. Sometimes, the official text is published in a modern language, e.g., the well-known edict Tra le sollecitudini (1903) by Pope Pius X (in Italian) and Mit brennender Sorge (1937) by Pope Pius XI (in German). There are not many differences between Classical Latin and Church Latin. One can understand Church Latin knowing

3560-555: The Gallican version in the 7th century, and the English Church did so in the 10th. Following the 1911 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 118 remained distributed at the Little Hours and Psalms 4, 90, and 130 were kept at Compline. This contains

3649-818: The Latin of classical texts, as the main differences between the two are in pronunciation and spelling, as well as vocabulary. In many countries, those who speak Latin for liturgical or other ecclesiastical purposes use the pronunciation that has become traditional in Rome by giving the letters the value they have in modern Italian but without distinguishing between open and close ⟨e⟩ and ⟨o⟩ . ⟨ae⟩ and ⟨oe⟩ coalesce with ⟨e⟩ . ⟨c⟩ and ⟨g⟩ before ⟨ae⟩ , ⟨oe⟩ , ⟨e⟩ , ⟨y⟩ and ⟨i⟩ are pronounced /t͡ʃ/ (English ⟨ch⟩ ) and /d͡ʒ/ (English ⟨j⟩ ), respectively. ⟨ti⟩ before

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3738-552: The Lectionary, etc. In this connection it may be pointed out that in this sense the word, as it is used nowadays, is illogical; it should be named a Plenarium rather than a Breviarium, since, liturgically speaking, the word Plenarium exactly designates such books as contain several different compilations united under one cover. The canonical hours of the Breviary owe their remote origin to the Old Covenant when God commanded

3827-647: The Pope for a comprehensive reform of the Hours. As a result, in 1970 the Breviary was replaced by the Liturgy of the Hours , which is divided into six different volumes: Advent , Christmas , Lent and Easter and two for the Ordinary Time ; the new Hours were promulgated by Pope Paul VI in his apostolic constitution Laudis canticum . In his apostolic letter Summorum Pontificum , Pope Benedict XVI allowed clerics to fulfill their obligation of prayer using

3916-415: 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. These abbreviated volumes soon became very popular and eventually supplanted

4005-409: The Song of Moses (Exodus xv.), the Song of Hannah (1 Sam. ii.), the prayer of Habakkuk (iii.), the prayer of Hezekiah (Isaiah xxxviii.) and other similar Old Testament passages, and, from the New Testament, the Magnificat , the Benedictus and the Nunc dimittis , are admitted as psalms. The antiphons are short liturgical forms, sometimes of biblical, sometimes of patristic origin, used to introduce

4094-430: 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. Early printed Breviaries were locally distributed and quickly worn out by daily use. As

4183-429: The book appear on a page of the Vatican website. The Latinitas Foundation was superseded by the Pontifical Academy for Latin ( Latin : Pontificia Academia Latinitatis ) in 2012. Latin remains an oft-used language of the Holy See and the Latin liturgical rites of the Catholic Church. Until the 1960s and still later in Roman colleges like the Gregorian, Catholic priests studied theology using Latin textbooks and

4272-510: The breviary, the missal, the Roman Pontifical and the Roman Ritual . Significant changes came in 1910 with the reform of the Roman Breviary by Pope Pius X . This revision modified the traditional psalm scheme so that, while all 150 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

4361-403: 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. Maur. 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

4450-514: The close of the office and are short prayers summing up the supplications of the congregation. They arise out of a primitive practice on the part of the bishop (local president), examples of which are found in the Didachē (Teaching of the Apostles) and in the letters of Clement of Rome and Cyprian. With the crystallization of church order, improvisation in prayer largely gave place to set forms, and collections of prayers were made which later developed into Sacramentaries and Orationals. The collects of

4539-422: The correct way to spell [sjeɡlo] , meaning 'century'. The writer would not have actually read it aloud as /sɛkulum/ any more than an English speaker today would pronounce ⟨knight⟩ as */knɪxt/ . The spoken version of Ecclesiastical Latin was created later during the Carolingian Renaissance . The English scholar Alcuin , tasked by Charlemagne with improving the standards of Latin writing in France, prescribed

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4628-447: The day being divided into liturgical "hours." A detailed account of these will be found in the article Canonical Hours . Each of the hours of the office is composed of the same elements, and something must be said now of the nature of these constituent parts, of which mention has here and there been already made. They are: psalms (including canticles), antiphons, responsories, hymns, lessons, little chapters, versicles and collects. Before

4717-443: 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

4806-534: The entire Bible, in the Douay version, verse by verse, accompanied by the Vulgate Latin of each verse. In 1976, the Latinitas Foundation ( Opus Fundatum Latinitas in Latin) was established by Pope Paul VI to promote the study and use of Latin. Its headquarters are in Vatican City . The foundation publishes an eponymous quarterly in Latin. The foundation also published a 15,000-word Italian-Latin Lexicon Recentis Latinitatis ( Dictionary of Recent Latin ), which provides Latin coinages for modern concepts, such as

4895-562: The following decade, which conformed to the rubrics of 1960, published by Liturgical Press and Benziger in the United States. These used the Pius XII psalter. Baronius Press 's revised edition of the Liturgical Press edition uses the older Gallican psalter of St. Jerome. This edition was published and released in 2012 for pre-orders only. In 2013, the publication has resumed printing and is available on Baronius' website. Under Pope Benedict XVI 's motu proprio Summorum Pontificum , Catholic bishops, priests, and deacons are again permitted to use

4984-438: The hours of Sunday Vespers and Compline (albeit in English translation) in his Garden of the Soul in the eighteenth century. The Liturgical Movement in the twentieth century saw renewed interest in the Offices of the Breviary and several popular editions were produced, containing the vernacular as well as the Latin. The complete pre-Pius X Roman Breviary was translated into English (by the Marquess of Bute in 1879; new ed. with

5073-466: 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 (1536), which, though not accepted by Rome (it

5162-431: The language of instruction in many seminaries was also Latin, which was seen as the language of the Church Fathers. The use of Latin in pedagogy and in theological research, however, has since declined. Nevertheless, canon law requires for seminary formation to provide for a thorough training in Latin, though "the use of Latin in seminaries and pontifical universities has now dwindled to the point of extinction." Latin

5251-401: The lips as well as the eyes—it takes about two hours in this way) the whole of the Breviary services allotted for each day. In large churches where they were celebrated the services were usually grouped; e.g. Matins and Lauds (about 7.30 A.M.); Prime, Terce (High Mass), Sext, and None (about 10 A.M.); Vespers and Compline (4 P.M.); and from four to eight hours (depending on the amount of music and

5340-403: 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 1198–1216) their use was extended, especially by

5429-411: The local Breviaries, like that of Sarum. Finally, Nicholas III (pope 1277–1280) adopted this version both for the curia and for the basilicas of Rome, and thus made its position secure. Before the rise of the mendicant orders (wandering friars ) in the 13th century, the daily services were usually contained in a number of large volumes. The first occurrence of a single manuscript of the daily office

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5518-407: The newly founded and active Franciscan order. These preaching friars, with the authorization of Gregory IX, adopted (with some modifications, e.g. the substitution of the "Gallican" for the "Roman" version of the Psalter) the Breviary hitherto used exclusively by the Roman court, and with it gradually swept out of Europe all the earlier partial books (Legendaries, Responsories), etc., and to some extent

5607-463: The number of high masses) are thus spent in choir. Lay use of the Breviary has varied throughout the Church's history. In some periods laymen did not use the Breviary as a manual of devotion to any great extent. The late Medieval period saw the recitation of certain hours of the Little Office of the Blessed Virgin, which was based on the Breviary in form and content, becoming popular among those who could read, and Bishop Challoner did much to popularise

5696-442: 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

5785-483: The official language of the Catholic Church. The Second Vatican Council (1962–1965) decreed that the Mass would be translated into vernacular languages. The Church produces liturgical texts in Latin, which provide a single clear point of reference for translations into all other languages. The same holds for the texts of canon law . Pope Benedict XVI gave his unexpected resignation speech in Latin. The Holy See has for some centuries usually drafted documents in

5874-408: The order of prayers, and having simplified the Liturgy as performed at the Roman Court, this abridgment received the name of Breviary, which was suitable, since, according to the etymology of the word, it was an abridgment. The name has been extended to books which contain in one volume, or at least in one work, liturgical books of different kinds, such as the Psalter, the Antiphonary, the Responsoriary,

5963-457: The pontificate of Pius IX , a strong Ultramontane movement arose against the French breviaries of 1680 and 1736. This was inaugurated by Montalembert , but its literary advocates were chiefly Prosper Guéranger , abbot of the Benedictine monastery Solesmes , and Louis Veuillot (1813–1883) of the Univers . The movement succeeded in suppressing the breviaries, the last diocese to surrender being Orleans in 1875. The Jansenist and Gallican influence

6052-448: The psalms, the order for special days breaks in upon the normal order of ferial offices and dislocates the scheme for consecutive reading. The lessons are read at Matins (which is subdivided into three nocturns). The little chapters are very short lessons read at the other "hours." The versicles are short responsories used after the little chapters in the minor hours. They appear after the hymns in Lauds and Vespers. The collects come at

6141-399: The reading of Scripture. Monastic influence accounts for the practice of adding to the reading of a biblical passage some patristic commentary or exposition. Books of homilies were compiled from the writings of SS. Augustine , Hilary , Athanasius , Isidore , Gregory the Great and others, and formed part of the library of which the Breviary was the ultimate compendium. In the lessons, as in

6230-418: The third nocturn are patristic homilies on the Gospels, and together form a rough summary of theological instruction. Here are found the Little Office of the Blessed Virgin Mary, the Office for the Dead (obligatory on All Souls' Day), and offices peculiar to each diocese. It has already been indicated, by reference to Matins, Lauds, &c., that not only each day, but each part of the day, has its own office,

6319-404: The vernacular has predominated since the liturgical reforms that followed the Second Vatican Council: liturgical law for the Latin Church states that Mass may be celebrated either in Latin or another language in which the liturgical texts, translated from Latin, have been legitimately approved. The permission granted for continued use of the Tridentine Mass in its 1962 form authorizes use of

6408-745: The vernacular language in proclaiming the Scripture readings after they are first read in Latin. In historic Protestant churches, such as the Anglican Communion and Lutheran churches , Ecclesiastical Latin is occasionally employed in sung celebrations of the Mass . until 75 BC Old Latin 75 BC – 200 AD Classical Latin 200–700 Late Latin 700–1500 Medieval Latin 1300–1500 Renaissance Latin 1300– present Neo-Latin 1900– present Contemporary Latin Jean Beleth Jean Beleth ( Latin : Joannes Belethus ; fl.  1135 –1182)

6497-543: The western Church, and can particularly be seen in the Paris Breviary. Pope Pius XII introduced optional use of a new translation of the Psalms from the Hebrew to a more classical Latin . Most breviaries published in the late 1950s and early 1960s used this "Pian Psalter". Pope John XXIII also revised the Breviary in 1960, introducing changes drawn up by his predecessor Pope Pius XII. The most notable alteration

6586-465: 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.g. the Paris Breviary of 1680 by Archbishop François de Harlay (1625–1695) and that of 1736 by Archbishop Charles-Gaspard-Guillaume de Vintimille du Luc (1655–1746)—show a deep knowledge of Holy Scripture, and much careful adaptation of different texts. During

6675-617: The work of medieval authors. The lessons, as has been seen, are drawn variously from the Bible, the Acts of the Saints and the Fathers of the Church . In the primitive church, books afterwards excluded from the canon were often read, e.g. the letters of Clement of Rome and the Shepherd of Hermas . In later days the churches of Africa, having rich memorials of martyrdom, used them to supplement

6764-539: The worshipper in the field of church history what the Scripture readings do in that of biblical history. This comprises psalms, antiphons, lessons, &c., for feasts of various groups or classes (twelve in all); e.g. apostles, martyrs, confessors, virgins, and the Blessed Virgin Mary. These offices are of very ancient date, and many of them were probably in origin proper to individual saints. They contain passages of great literary beauty. The lessons read at

6853-518: Was a twelfth-century French liturgist and theologian. He is thought to have been rector in a Paris theological college. That he was possibly of English origin was a hypothesis discussed by John Pits , and supported by Thomas Tanner ; but is no longer taken seriously. Beleth is recorded at Tiron in 1135, studying at Chartres around that time, probably teaching theology in Paris , and recorded in 1182 at Amiens . His Summa de Ecclesiasticis Officiis

6942-527: Was also strongly felt in Italy and in Germany, where breviaries based on the French models were published at Cologne, Münster, Mainz and other towns. Meanwhile, under the direction of Benedict XIV (pope 1740–1758), a special congregation collected much material for an official revision, but nothing was published. In 1902, under Leo XIII, a commission under the presidency of Louis Duchesne was appointed to consider

7031-518: Was approved by Clement VII and Paul III, and permitted as a substitute for the unrevised Breviary, until Pius V in 1568 excluded it as too short and too modern, and issued a reformed edition of the old Breviary, the Breviarium Pianum or "Pian Breviary"), formed the model for the still more thorough reform made in 1549 by the Church of England , whose daily morning and evening services are but

7120-588: Was given by a kind of Catholic Churchman's Almanack, called the Ordo Recitandi Divini Officii , published in different countries and dioceses, and giving, under every day, minute directions for proper reading. In 1960, John XXIII simplified the rubrics governing the Breviary in order to make it easier to use. Every cleric in Holy Orders, and many other members of religious orders, must publicly join in or privately read aloud (i.e. using

7209-534: Was partly standardized in the late 8th century during the Carolingian Renaissance as part of Charlemagne 's educational reforms, and this new letter-by-letter pronunciation, used in France and England, was adopted in Iberia and Italy a couple of centuries afterwards. As time passed, pronunciation diverged depending on the local vernacular language, giving rise to even highly divergent forms such as

7298-462: Was produced by the Port Royal school, which led men to dwell more on communion with God as contrasted with the invocation of the saints. 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 cut out the whole class of appeals to created beings. The services were at the same time simplified and shortened, and the use of

7387-588: Was published as the Breviarium Romanum (Roman Breviary) from its editio princeps in 1568 under Pope Pius V until the reforms of Paul VI (1974), when replaced by the Liturgy of the Hours . In the course of the Catholic Counter-Reformation , Pope Pius V (r. 1566–1572) imposed the use of the Roman Breviary, mainly based on the Breviarium secundum usum Romanae Curiae , on the Latin Church of

7476-581: Was spoken. The use of Latin in the Western Church continued into the Early modern period . One of Martin Luther 's tenets during the Reformation was to have services and religious texts in the common tongue , rather than Latin, a language that at the time, many did not understand. Protestants refrained from using Latin in services, however Protestant clergy had to learn and understand Latin as it

7565-598: Was still spoken in recent international gatherings of Catholic leaders, such as the Second Vatican Council , and it is still used at conclaves to elect a new Pope . The Tenth Ordinary General Assembly of the Synod of Bishops in 2004 was the most recent to have a Latin-language group for discussions. Although Latin is the traditional liturgical language of the Western (Latin) Church , the liturgical use of

7654-761: Was the language of higher learning and theological thought until the 18th century. After the Reformation , in the Lutheran churches , Latin was retained as the language of the Mass for weekdays, although for the Sunday Sabbath, the Deutsche Messe was to be said. In Geneva , among the Reformed churches , "persons called before the consistory to prove their faith answered by reciting the Paternoster ,

7743-576: Was the primary language of the Church (the New Testament was written in Greek and the Septuagint – a Greek translation of the Hebrew bible – was in widespread use among both Christians and Hellenized Jews ) as well as the language of the eastern half of the Roman Empire . Following the split, early theologians like Jerome translated Greek and Hebrew texts into Latin, the dominant language of

7832-424: Was thought necessary, containing as it did the books from which the lessons were read and the psalms that were recited. The first step in the evolution of the Breviary was the separation of the Psalter into a choir-book. At first the president of the local church (bishop) or the leader of the choir chose a particular psalm as he thought appropriate. From about the 4th century certain psalms began to be grouped together,

7921-587: Was written by the Benedictine order at Monte Cassino in Italy in 1099. 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. Benedict had a profound impact upon the breviaries used by secular and monastic clergy alike, until 1911 when Pope Pius X introduced his reform of

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