t.i.tLE I. THE DOUBLE OFFICE.

"Consequently, the civilised peoples already in remote antiquity have found a call to the worship of G.o.d in the changing seasons and times and so have introduced sacred seasons. Sacred times and places are common to all religions in general. The change of times bringing with them corresponding changes in nature made a religious impression upon mankind. In turn, man sanctified certain times and dedicated them to G.o.d, and these days, thus consecrated to G.o.d, became festivals."

The entire number of ecclesiastical holydays and seasons is codified for us in the different Church calendars. Their contents fall into two essentially different divisions, each possessing an entirely different origin and history. The first division consists of festivals of our Lord, distributed over the year, regulated and co-ordinated in accordance with certain laws. The second division consists of commemorations of saints in no wise connected with festivals of our Lord or with one another. Occupying to some extent an intermediate position between these two chief divisions come the festivals of our Blessed Lady, which have this in common with the festivals of the saints, that they fall on fixed days; but, on the other hand, they are to a certain extent connected with each other and with some feasts of our Lord. This is carried out in such a way that they are distributed throughout the Church year and are included in each of the festal seasons (Kellner, _Heortology_, Part I.).

From Apostolic times the feasts of Easter, the Ascension and Pentecost were celebrated. In the second century feasts of the Apostles were celebrated and the cult of the Martyrs was of speedy and widespread development. But it was not, probably, till the fourth century, that the feasts of saints who were not martyrs were celebrated.

_Origin of the different grades of feasts_. To-day, we find Church festivals arranged in three grades, doubles, semi-doubles and simples, and it is very difficult, to determine clearly and accurately the origin and the nature of the arrangements. But from the works of scholars, who have studied this matter, the following may be considered as a fair and accurate summing up:--

In the first ages of the Church the Apostles and Martyrs only were commemorated in public prayers and, above all, in the Ma.s.s, perhaps, by a special prayer. Then, in time, followed the reading of a panegyric in their honour, and later still hymns and histories of martyrdom were added to the public recitation of the Office. Still later, there were added the feasts of the saints with an office resembling our simple office. Matins were entirely ferial, but had either a biography of the saint or a long extract from the Fathers added. The other hours were as in a Sunday office, save that these feasts had no Vesper matter.

In still later times, the Church added to the list of names on her saint roll, the names of saints who were honoured neither as Apostles nor as Martyrs. For these, special Ma.s.ses, offices and feasts were established.

St. Martin of Tours was the first confessor so honoured in the Western Church. For the more important feasts, an office of nine lessons was established and this came to be known as a semi-double office, and later such feasts were called doubles. Hence, before the thirteenth century, we find celebrations of simple feasts, of semi-doubles and of doubles.

And Durandus, who wrote in the thirteenth century, tells us of the existence of doubles major and doubles minor. The Breviary of St. Pius V., published in 1568, gives three cla.s.ses of doubles: doubles of the first cla.s.s, doubles of the second cla.s.s, and doubles per annum. But, in the revision by Clement VIII. the doubles per annum were again divided into doubles major and doubles minor. In the new Pian Breviary (1913) doubles are divided into Primary Doubles of the First Cla.s.s, Secondary Doubles of the First Cla.s.s; Primary Doubles of the Second Cla.s.s, Secondary Doubles of the Second Cla.s.s, Primary Doubles Major, Secondary Doubles Major. The list of feasts under each of these six headings may be seen in the Breviary.

Do double offices differ specifically from each other? No, the form is the same in all double offices. What then is the difference between doubles of different cla.s.ses? The difference is chiefly in the preference which is given to them in cases of concurrence or occurrence of feasts of greater or of lesser rite.

The word "double" (_duplex_) is derived, some authors hold, from the ancient custom of reciting two offices or saying two Ma.s.ses on the same day--one for the current feria and one for the feast (_festa_). Other authors say that the word is derived from the ancient practice of chanting twice or in repet.i.tion the complete responses and versicles.

And, above all, the recitation of the full antiphons before and after each psalm, at Matins, Lauds and Vespers, was called "duplication," and this name, it is said, was given to the office (double, duplex) in which the practice of duplication took place.

It is often asked why are there different grades of feasts. Three reasons are given by writers on liturgy. First, to mark the diversity of merit in G.o.d's saints, their sanct.i.ty and their different degrees of service to His Church. Second, to mark their different degrees of glory in Heaven. "One is as the sun; another, the glory of the moon; and another the glory of the stars. For star differs from star" (1 _Cor_.).

Third, for some special national or local reasons--e.g., patron of a country.

The rules laid down in the general rubrics in the new Breviary, for doubles and semi-doubles, are left unchanged almost by the regulations laid down by the Commission and by the _Variationes_. Their numbers were reduced, so that there now stand in the new Breviary only seventy-five doubles, sixty-three semi-doubles, and thirty-six movable feasts.

A reason for the new arrangement of double feasts in the Pian Breviary is the general one, that the Pope wished above all things the weekly recitation of the Psalter, and to bring about this weekly recitation and the restoration of the Sunday Office a mere rearrangement of the Psalms was quite insufficient, and a rearrangement of the gradation of feasts of concurrence and of occurrence was necessary.

t.i.tLE II.--THE OFFICE OF A SEMI-DOUBLE.

_Etymology, nature and synonyms_. The word semi-double (_semi-duplex_) is derived from the Latin; and some writers hold that the word indicates feasts which are of lower rank and solemnity than double feasts. Others hold that it means simply, feasts holding a place between double feasts and simple feasts. Most writers on liturgy hold that on some days a double office--one of the feast and one of the feria--was held, and that in order to shorten this double recitation there was said a composite office, partly of the saint's office and partly of the feria; and they say that from this practice arose the term semi-double, or half-double.

Synonyms for the term "semi-duplex," are "non-duplex," "office of nine lessons."

1. The antiphons are not doubled in a semi-double office.

2. The Sundays of the year, excepting Easter Sunday, Low Sunday, Pentecost and Trinity, are said according to the semi-double rite. In the new Breviaries the Psalms for Matins are only nine in number, instead of the eighteen of the older book.

3. The versicles, antiphons, responses, preces and suffrages of saints, which are recited in semi-double offices, are given below under their own t.i.tles.

t.i.tLE III.--THE SIMPLE OFFICE.

_Etymology, nature_ and _synonyms_. The word _simple_ comes from the Latin _simplex_, to indicate the least solemn form of office and it is the direct opposite in meaning to the term "double." It is synonymous with the term so often found in liturgical works, the office of three lessons.

This form of office is of great antiquity, going back to the fifth century. In the early ages of the Church and down to the fourteenth century the simple office consisted of the ferial office with lessons, antiphons and prayers. But in the end of the fourteenth century, simples came to be celebrated in the same manner as semi-doubles, with nine lessons and their nocturns, and in case of occurrence were transferred.

As a result the offices of Sunday and the ferial offices were practically crushed out of the Breviary. The Commission of Reform applied an easy remedy, by restoring simple feasts to their ancient place and status. Now, they are not to be transferred; but in case of occurrence with a feast of higher rite they are merely commemorated.

These feasts have first Vespers only. At Matins, the nine psalms and three lessons are said as one nocturn. The psalms in semi-double feasts are from the Psalter under the day of the week on which the feast is celebrated. "_In quolibet alio Festo duplici etiam major, vel semi duplici vel simplici et in Feriis Tempore Paschali, semper dicantur Psalmi, c.u.m antiphonis in omnibus Horis, et versibus ad matutinum, ut in Psalterio de occurrente hebdomadae die" (t.i.t, I. sec, 3. Additiones et Variationes_).

In commemorations in the Office, the versicle, response, antiphon and collect of a semi-double is made _after_ the following commemorations (if they should have a place in the recitation of the day).

(1) Any Sunday, (2) a day within the privileged octave of the Epiphany or Corpus Christi, (3) an octave day, (4) a great double, (5) a lesser double. Of course the first commemoration is always of the concurring office except it be a day within a non-privileged octave, or a simple.

In reckoning the order of precedence between feasts which occur on the same day, lists given in _The New Psalter and its Use_, p. 108, show that thirteen grades of feast stand before the feasts of semi-double rite. And in the order of precedence as to Vespers, between feasts which are in occurrence, these feasts stand in the eleventh place, being preceded by (1) doubles of the first cla.s.s of the universal Church, (2) lesser doubles.

t.i.tLE IV.--SUNDAY.

We translate the Latin _Dies Dominica_ by our word Sunday, for in English the days of the week have retained the names given to them in Pagan times. In Irish, too, Deluain, Monday, moon's day, shows Pagan origin of names of week days.

The literal translation of the Latin _Dies Dominica_, the Lord's Day, is not found in the name given to the first day of the week in any European tongue, save Portuguese, where the days of the week hold the old Catholic names, _domingo, secunda feira, terca feira_, etc. It is said that the seven days of the week as they stand in numerical order were retained and confirmed by Pope Silvester I. (314-336): "_Sabbati et Dominici diei nomine retento, reliquos hebdomadae dies Feriarum nomine distinctos, ut jam ante in Ecclesia vocari coeperunt appellari voluit; quo significaretur quotidie clericos, abjecta caeterarum rerum cura, uni Deo prorsus vocare debere" (Brev. Rom_. in VI. lect. St. Silvester Pope; 31st Dec.).

There is no evidence of the abrogation of the Sabbath by Christ or by His Apostles, but St. Paul declared that its observance was not binding on Gentile converts. Accordingly, in the very early days of Christianity the Sabbath fell more and more into the background, yet not without leaving some traces behind it (see art. _Sonnabender_ in Kraut's _Realenzyklop_). Among Christians the first day of the Jewish week, the _prima Sabbati_, the present Sunday, was held in honour as the day of our Lord's resurrection and was called the Lord's Day (Apoc. i. 10; I.

Cor, xvi. 2), This name, _dies dominica_, took the place of _dies solis_, formerly used in Greece and in Rome. This day has many names in the works of Christian writers. St. Ignatius, M. calls it _Regina omnium dierum_; St. Chrysostom, _dies pacis; dies lucis_; Alcuin, _dies sanctus; feria prima_, Baronius tells us, was another name for our Sunday.

The subject of the liturgical celebration of the Lord's Day has been a great study and a problem to modern scholars. It appears that in the first ages of the Church, Sunday was a day of solemn reunion and of common prayer. St. Justin, in his second apology, writes that on the Lord's Day town and country met together at an appointed place for sacrifice, for the hearing of the word of G.o.d, for pious readings and for common prayer. This common, prayer consisted largely in the recitation of the Psalms, hymns and prayers, of what are called the Sunday Office. This office was nearly always the same in psalms, in hymns and in every part; so that Sunday after Sunday, for many years, there was very little change in the Sunday united-prayer part of the liturgy, although the preaching on the incidents of the life of our Lord (Beckel, _Messe und Pascha_, p, 91), the blessings and the thanksgivings relieved the service from monotonous sameness.

A nocturn, a round of Psalms, was said on Sat.u.r.day night by the vigilants preparing for the Sunday services. Before the eighth century two other short nocturns were added. This addition, which was copied from the monastic practice, built up the three nocturn form of office and became the model and form of the office for saints. "There is good reason for believing that originally the Divine Office formed part of the Ma.s.s. The _synaxis_, for which the early Christians a.s.sembled by night, consisted of the 'breaking of bread,' preceded by the singing of psalms and hymns, litanies and collects, readings, homilies, invocations and canticles. This was the whole official liturgical prayer, apart, of course, from private prayer" (Dom Cabrol, _Day Hours of the Church_, Introduction, p. xvi).

One of the chief objects of Pope Pius X. in his reform was the restoration of the liturgical importance of the Sunday office, the office of the Lord's Day, and, therefore, in its own right, superior to the saints' feasts by which it had been displaced from its special office, psalms and lessons. And this could only be effected by a change in the rules of occurrence, and in t.i.tle IV. (_De Festorum occurentia_, etc., section 2) we find the new rule for restoring Sunday offices to their proper liturgical rights.

In t.i.tle IV., sect, 1 (see Breviary, Additiones and Variationes) there is no change in the old rubric. The eight Sundays of the first cla.s.s exclude every other feast. And the Sundays of the second cla.s.s only give place to a double of the first cla.s.s and then are commemorated at Lauds, Vespers and Ma.s.s, and have the ninth lesson in Matins.

But section 2 (_Dominicis minoribus_)... goes to the root of the matter of the new change in the rules for Sunday's liturgical office. The ordinary Sundays ranked as semi-doubles and hence their Ma.s.s and Office was superseded by the Ma.s.s and Office of some occurring feast. The length of the Sunday office, in the breviaries until lately in use, made many hearts rejoice over the occurring feast. But the almost total omission of the ancient and beautiful Sunday Ma.s.ses was a misfortune and, in a sense, an unbecoming practice, which broke away from ancient liturgical rule and tradition. The abbreviation of the Sunday office in the new breviaries and the rule laid down in t.i.tle IV., sect. 2, restore Sunday's office and Sunday's Ma.s.s to their old and proper dignity.

The general rule laid down is that on Sundays throughout the year the proper office of the Sunday shall always be said. The exceptions are (1) Feasts of our Lord and their octaves, (2) Doubles of the first cla.s.s, (3) Doubles of the second cla.s.s. On these days the office will be the office of the feast, with commemoration in Lauds, Vespers and Ma.s.s.

Henceforth Sundays are divided into:

(1) Sundays of the first cla.s.s, which exclude all feasts;

(2) Sundays of the second cla.s.s, which exclude all feasts save doubles of the first cla.s.s;

(3) The ordinary Sundays, which exclude all but doubles of the first or second cla.s.s, feasts of our Lord, and their octave days.

The date of Easter is the pivot of Calendar construction. Before Easter come the Sundays of Lent and Quinquagesima, s.e.xagesima, Septuagesima Sundays. Septuagesima cannot fall earlier than the eighteenth day of January, nor later than the twenty-second day of February. Hence, in some years there are fewer "Sundays after the Epiphany" than in others, owing to the dates of Easter and Septuagesima. The smaller the number of Sundays after Epiphany the greater is the number of Sundays after Pentecost. If the number of Sundays after Pentecost be twenty-five, the twenty-fourth Sunday will have the office of the sixth Sunday after Epiphany. If there be twenty-six Sundays after Pentecost, the twenty-fourth Sunday will have the office of the fifth after Epiphany, and the twenty-fifth will have that of the fifth Sunday; the twenty-sixth will be the sixth Sunday's office. It should be remembered that the Sunday called the twenty-fourth after Pentecost is _always_ celebrated immediately before the first Sunday of Advent, even though it should not be even the twenty-third Sunday after Pentecost.

t.i.tLE V.--FERIAL OFFICE.

_Etymology and different signification_ of the word _Feria_. The word is derived probably from the Latin _feriari_ (to rest). Among the Romans, the idea of a day of rest and a holy day was intimately united and received the name of _feria_. But it was amongst the Hebrews that the day set apart for the worship of G.o.d received the most distinctive character as day of rest (_Heortology_, p. 2). Hence the early Christians called the days of the week _feriae_.