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The Divine Office: A Study of the Roman Breviary — Key Ideas to Explore

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Authors: Quigley, Edward J. Digital Source: Project Gutenberg Gutenberg Release Year: 2003 First Publication Year: Not confirmed

Key Word: Catholic Church. Breviary; Divine office Target Reader: Readers of public-domain and historical texts

Book Edition: Project Gutenberg digital edition Book Language: en

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Words 75,768

Reading time 330 min

Text sections 7

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Source: Project Gutenberg record #10058

Edward J. Quigley's 1920 manual examines the Roman Breviary's structure, history, and prayers, guiding clergy and seminarians through the Divine Office with theological and liturgical analysis.

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IDEA OF THE BREVIARY.

_Etymology_.--The word, Breviary, comes from an old Latin word, _Breviarium_, an abridgment, a compendium. The name was given to the Divine Office, because it is an abridgment or abstract made from holy scripture, the writings of the Fathers, the lives of the Saints. The word had various meanings assigned to it by early Christian writers, but the title, Breviary, as it is employed to-day--that is, a book containing the entire canonical office--appears to date from the eleventh century. Probably it was first used in this sense to denote the abridgment made by Pope Saint Gregory VII. (1013-1085), about the year 1080.

_Definition_.--The Breviary may be defined as "the collection of vocal prayers established by the Church, which must be recited daily by persons deputed for that purpose."

_Explanation of the Definition_.--"Prayers," this word includes not only the prayers properly so called, but also, the whole matter of the divine office. "Vocal," the Church orders the vocal recitation, the pronunciation of each word. "Established by the Church," to distinguish the official prayers of obligation from those which the faithful may choose according to their taste. "Which must be recited," for the recitation is strictly obligatory. "Daily," the Church has fixed these prayers for every day of the year, and even for certain hours of the day. "By persons deputed for that purpose," therefore, persons in holy orders recite these prayers not in their own name, but as representatives of the universal Church.

_Different Names for the Breviary_.--This book which is, with us, commonly called the Breviary, has borne and still bears different names, amongst both Latins and Greeks.

Amongst the Latins, the recitation of the Breviary was called the Office (_officium_), that is, the duty, the function, the office; because it is, _par excellence_, the duty, function and office of persons consecrated to God. This is the oldest and most universal name for the Breviary and its recitation. It was called, too, the Divine Office (_officium divinum_), because it has God for its principal object and is recited by persons consecrated to God. It is called the ecclesiastical office (_officium ecclesiasticum_), because it was instituted by the Church. Other names were, _Opus Dei; Agenda; Pensum servitutis; Horae; Horae Canonicae_.

Which books were employed in olden times in reciting the Office?

Before the eleventh century the prayers of the Divine Office were not all contained in one book, as they are now in the Breviary, which is an abridgment or compendium of several books. The recitation of the Office required the Psaltery, the Lectionary, the Book of Homilies, the Legendary, the Antiphonarium, the Hymnal, the Book of Collects, the Martyrology, the Rubrics. The Psaltery contained the psalms; the Lectionary (thirteenth century) contained the lessons of the first and second nocturn; the Book of Homilies, the homilies of the Fathers; the Legendary (before the thirteenth century), the lives of the saints read on their feast days. The Hymnal contained hymns; the Book of Collects, prayers, collects and chapters; the Martyrology contained the names with brief lives of the martyrs; the Rubrics, the rules to be followed in the recitation of the Office. To-day, we have traces of this ancient custom in our different choir books, the Psalter, the Gradual, the Antiphonarium. There were not standard editions of these old books, and great diversities of use and text were in existence.

_Divisions of the Divine Office_.--How is the daily Office divided? The Office is divided into the night Office and the day Office. The night Office is so called because it was originally recited at night. It embraces three nocturns and Lauds. The day Office embraces Prime, Terce, Sext, None, Vespers, and Compline.

_Parts or Hours of the Office_.--How many parts or hours go to make up the Office? Rome counts seven, and seven only; and this is the number commonly counted by liturgists and theologians. They reckon Matins and Lauds as one hour.

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Edward J. Quigley opens his 1920 study by acknowledging that liturgy often receives scant attention in seminary curricula, yet becomes a daily concern for priests after ordination. He positions the book as an introductory manual, aiming to give junior students knowledge of the Church's Hours and to foster devout recitation habits. The preface candidly admits the work's limitations, quoting Cardinal Bona's plea for readers to correct errors and supply omissions. This humility sets the tone for a practical, evidence-based guide rather than a comprehensive treatise.

The Opening Prayers as a Microcosm

Quigley devotes careful analysis to the Breviary's introductory formulas, treating each as a condensed lesson in theology and devotion. He explains that Domine labia mea aperies recalls God purifying Isaiah's lips and opening Zachary's mouth to bless God. Deus in adjutorium, drawn from Psalm 69, is described as the monks' continual prayer—Cassian's formula of piety—and a cry for help against distraction. The Gloria Patri is presented as the Office's purpose: the glory of the Trinity. Quigley notes its anti-Arian origin and St. Francis of Assisi's esteem for it. The Invitatory (Venite Adoremus) is framed as the Church's call to adore God, the Great Shepherd, and to pray for all, including infidels and sinners. This section demonstrates how Quigley unpacks each phrase, grounding it in Scripture, patristic sources, and liturgical history.

The Vision of the Heavenly Liturgy

In a striking passage, Quigley invites readers to imagine the heavenly Jerusalem as described in Revelation: the City of God with twelve gates of pearl, streets of pure gold, and countless angels and saints around the throne. He evokes the white-robed army of martyrs, holy confessors, and virgins—the spouses of Christ—who have washed their robes in the Lamb's blood and now rest in wealthy peace. This vivid tableau serves as a model for the earthly recitation of the Office, aligning the priest's prayer with the eternal praise of heaven. Quigley's use of sensory detail—the noise of many waters, harps of God, fountains of life—transforms liturgical instruction into a contemplative meditation, urging the reader to listen to the saints' song and join their chorus.

Structure and Sources of the Hours

Quigley systematically examines the Breviary's components, from the calendar and ecclesiastical year to the specific parts of each Hour. He draws on authorities such as Cardinal Bona's Rerum Liturgicarum, Cassian, St. John Climacus, and Dom Cambrol's Dictionnaire d'Archéologie Chrétienne. The book's structure reflects its pedagogical aim: Part I covers general questions (idea, history, excellence, contents), while subsequent parts likely address the Psalms, lessons, hymns, and collects. Quigley emphasizes the practical utility of knowing the Office's history and structure for attentive recitation. He notes that the Gloria Patri was especially loved by St. Francis of Assisi, who said it contained all wisdom, and traces its origin to St. Ephrem (circa 363), suggesting a Syrian origin translated into Greek and Latin.

Devotional Aids and Recitation Habits

Quigley includes 'texts and intentions' as aids for seminarians and priests to pray each Hour with attention and devotion. He stresses the importance of reciting the Office digne, attente et devote (worthily, attentively, and devoutly). The book attempts to consolidate material from multiple volumes of history, liturgy, theology, and ascetic literature into a single handy volume. Quigley hopes that new ideas on points such as the structure of the Hours, the Collects, the Te Deum, and the Anthems of the Blessed Virgin will enable more fervent prayer. He acknowledges that no book is faultless, quoting Psalm 72: 'I studied that I might know this thing, it is a labour in my sight.' This section underscores the manual's practical orientation, aimed at forming devout habits rather than mere intellectual knowledge.

Quigley's study is best approached as a companion for those already familiar with the Breviary's basic framework. Readers will benefit from having a copy of the Roman Breviary at hand to follow the textual references. The author's reliance on patristic and medieval sources rewards those who appreciate liturgical history, while the devotional passages offer material for meditation. The book's structure—moving from general principles to specific prayers—mirrors the gradual formation of a praying heart.

Flicking through Quigley’s manual on the Breviary, I found myself lingering on how its repeated psalms become a quiet rhythm, almost like a heartbeat. It put me in mind of a different kind of cadence, the careful, reasoned pulse of Paul’s letters. There’s a same gentle relentlessness there, a daily turning over of thoughts. This companion volume felt like a familiar evening: The Expositor's Bible: The Epistle of St Paul to the Romans — Reading Notes, a steady voice for unhurried reflection.