The Divine Office: A Study of the Roman Breviary

by Edward J. Quigley

Indiction. Indiction was a cycle of fifteen years, the first of which dated from the third year of the Christian era. It was usual to indicate the number of the year in a cycle and no mention was made of the cycles already completed. Thus, the indictio sexta meant the sixth year of a cycle and not the sixth cycle or period of fifteen years. Hence, to know the year of indiction is useless for determining the date in old documents of State. Indiction was instituted by Constantine in 313 for fiscal purposes. In papal and imperial documents the name of Pope or emperor was generally given and the regnal years noted.

Movable Feasts. In virtue of the decree of the Council of Nice, in 325, Easter, on which all other movable feasts depend, must be celebrated on the Sunday which follows immediately the fourteenth day of the moon of the first month (in the Hebrew year), our March. Easter, then, is the first Sunday after the Paschal full moon (i.e., the full moon which happens upon or next after March 21st). If full moon happens on a Sunday, Easter Sunday is the Sunday after the full moon. The matter of the arrangement of Easter was for long a subject of very bitter contention in the Irish and in the English Church. The Irish, clinging tenaciously to the calendar of St. Patrick, carried it everywhere in their missionary labours, so that the controversy was not confined to Ireland and England. It was long and bitter, until at last the Irish Church agreed to follow the reform. (See Healy, Ireland's Schools and Scholars, p. 592; Moran, Irish Saints in Great Britain, "The Conference at Whitby in 664," pp. 255-261).

Calendar study is interesting, and many valuable contributions on this matter have been given to us by Father Thurston, S.J., and other English and Irish scholars.

GENERAL RUBRICS OF THE BREVIARY.

The next document in the Breviary, Part I., has the title "Rubricae Generates Breviarii," the general rubrics of the Breviary. They are called general, as they apply to every part of the Breviary and are to be distinguished from the rubrics dealing with the proper (proprium) of the Breviary, the proper of time or of the saints. The word "rubrics" was originally applied to the red marking lines used by carpenters on wood, later it referred to the titles used by jurisconsults in announcing laws, which were written in red colours. The word appears in Church literature to refer to signs and directions as early at least as the fourteenth century (Cath. Encyclopedia—word "rubrics").

The general rubrics are divided into thirty-seven Titles. Attention will be given to each; of these Titles, some of which must be modified by recent legislation. The order followed may not be the order followed in the general rubrics as given in the Breviary, as matters treated in the general rubrics found in the Breviary are treated under other headings here. However, a look at the table of contents or at the index shows the pages treating of these Titles.

TITLE I. THE DOUBLE OFFICE.

"Consequently, the civilised peoples already in remote antiquity have found a call to the worship of God 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 God, and these days, thus consecrated to God, 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.