§ IV. On the Recitation of the Canonical Hours or of the Divine Office

1089. • Canonical Hours are called: the collection of prayers and readings to be recited by persons deputed to this, at certain hours, on individual days. Hence the Hours are also called 1° the Divine Office, which is recited in honor of God; 2° the Ecclesiastical Office, which is paid in the name of the Church; 3° the Canonical Office, which must be recited according to the rules of the Canons; 4° the Breviary, because that Office is a compendium of the Old and New Testament, and also of the sentences of the Fathers and the life of the Saints.

The origin of the Divine Office as to substance seems to have to be traced back from the very times of the Apostles, as is gathered from various places of the Acts of the Apostles, from the testimonies of the Fathers, and from various documents.

In the course of times the form and quantity of the Breviary were various. The Council of Trent¹ commanded that a new reform of the Roman Breviary be made. St. Pius V corrected it, increased it with some additions, and by the Bull Quod a Nobis, July 7, 1568, prohibited all other Breviaries which did not exceed 200 years by institution or legitimate custom.

The whole Divine Office is divided into seven Hours, namely Matins with Lauds, Prime, Terce, Sext, None, Vespers, and Compline.

It must be treated 1° concerning the obligation of the Breviary; 2° concerning the time established for the recitation of the Hours; 3° concerning the mode of reciting them; 4° concerning the causes excusing from recitation.

Point I. On the obligation of reciting.

1090. Principles. - I. The following are obliged to recite the canonical Hours daily:² 1° All Clerics constituted in Sacred Orders, even those censured and deposed. This is clear from various places of Canon Law; from the Lateran Council, year 1215, from the Bull of St. Pius V Quod a Nobis. - 2° All beneficed persons who have a right in the thing and full dominion of the benefice. It is drawn from the Lateran Council under Leo X, and also from the Bull of Pius V: Ex proximo. - 3° All Religious of each sex professed in an Order approved by the Church, or in which solemn vows are emitted, and destined for choir. It is clear from custom, and also from the Decree of Gregory X, etc. Cf. n. 1205. q. 2°.

II. All these sin gravely if they omit the whole Office or a notable part of it without legitimate cause. The reason is clear; for they violate the law of the Church in a grave matter. - St. Alphonsus,¹ and others most commonly.

III. The obligation of reciting the Hours is affixed to the day, so that it can in no way be satisfied on another day; therefore the obligation, from the mind of the Church, ceases with the day assigned to it, and for this reason is usually called the burden of the day.

1091. Questions. - Query 1° What is grave matter in the omission of the Office?

Resp. Theologians most commonly agree that the omission of one little Hour or of Compline, or of a part of the Nocturns equivalent at least to the quantity of one little Hour, is matter of mortal sin; but that the omission of a lesser part does not exceed venial sin.²

1092. • Query 2° Whether it is grave to omit Vespers on Holy Saturday?

Resp. Negatively, at least more probably, because the matter is very slight both in itself and in respect to the whole Office.³

1093. • Query 3° Whether he commits one or multiple grave sins who omits the whole Office?

Resp. He seems to commit one grave sin only. - Thus commonly Theologians with St. Alphonsus after St. Antoninus, 3rd part tit. 13. c. 4.; because the whole Office of the day falls under one precept. Yet several sins could be committed from an evil will interrupted and resumed several times, for example if someone intends to omit the Office or some hour, afterwards proposes to say it, and again is turned away from the good purpose.⁴

1094. • Query 4° Whether if someone doubts whether he has omitted something in the Office, he is held to recite it?

Resp. Negatively, if either there is present a solitary probability or presumption for the Office having been paid, or it is a question of a scrupulous person; otherwise affirmatively. Cf. things said n. 67. b).

Hence (they say) you are well excused from repeating the Office if you do not remember having said something, and you have a just conjecture of believing that you said it: for example, if you remember that you began some Psalm, or Reading, or Hour, and afterwards, distracted, you have come to the end of the Psalm, Reading, Hour, without remembering whether you recited the whole; for presumption favors you, because you are accustomed to recite integrally those things whose recitation you began. Likewise if you have come to some Hour, for example Sext, and you doubt whether you recited the preceding one, you can hold the same decision, because you are not accustomed to recite a later Hour unless you have recited the prior one first, and therefore you can prudently believe that you omitted nothing.¹

1095. • Query 5° Whether Religious who for just cause do not come to choir are held under grave obligation to recite the Office privately?

Resp. Affirmatively. The reason is that the principal obligation for a Religious does not fall on choir, but on the recitation of the Office by reason of the Religion which undertook that burden from its institute. This obligation is clear from the universal sense and custom of Religious, who, when they cannot be present at choir, believe themselves bound under grave obligation to reciting the Office privately. But universal custom, which has been constantly observed by Religious and Nuns with great inconvenience, furnishes a sufficient argument concerning the grave obligation undertaken. Whence the opinion of some is not probable, who say that the obligation of the Office does not urge a Religious outside choir. Yet both the Constitutions and the legitimate customs of each Order must be consulted.² Those professed of simple vows, concerning whom n. 1187 will be treated, are not held to private recitation; yet they must be present at choir as solemnly professed. Bizzarri, Collect.

1096. • Query 6° Whether a Religious sins gravely who recites the Office privately, while he can easily be present at choir?

Resp. Negatively. For the obligation of choir, although it is grave for the Community, nevertheless is held as light for individual private persons, provided the choir is not altogether taken away. But four free persons, or persons valid for sustaining the choir, suffice for choir. But if Religious are fewer, they are in no way obliged to recite the Office in choir; yet they are not exempted from private recitation, as has just been said.⁴

1096. • Query 7° Whether those obliged to the Office are held to supply those things which they omit in choir on account of the functions of choir, for example by ringing bells or playing organs, or by looking for the Psalms, and other similar things?

Resp. Negatively. The reason is that omission in choir, provided it is not excessive, is supplied by the companions. Thus he satisfies who coughs while others are reciting, etc., and probably even if an entire Psalm is said in the meantime. But he does not satisfy who, while the Office is sung, answers the choir alternately by playing the organ, without uttering the versicles of his own part. A fortiori he is not held to repeat who did not hear some things of the opposite part, even if it is a question of a notable part, provided he sufficiently attended.¹

1097. • Query 8° What Breviary must be used?

Resp. By common law the Breviary reformed by St. Pius V alone must be used; this is clear from the Bull of the same St. Pius V, Quod a Nobis, given July 7, 1568. In this Bull the Pontiff takes away and abolishes all other Breviaries which from institution or legitimate custom do not exceed two hundred years. Yet he permits that even those older than two hundred years can be changed into the Roman Breviary, if the Bishop and the whole Chapter consent. But he commands that this Breviary be observed throughout the whole world, with only the exception just related. Indeed in another Constitution, which begins Ex proximo, he declares that all obliged to the Hours will not satisfy their duty if they use another Breviary.

1098. • Query 9° Is there still given an obligation of reciting the gradual Psalms, the little Office of the B. V. M., and the Office of the dead?

Resp. 1° Negatively as to Clerics who recite the Office privately.

Resp. 2° Negatively also for those reciting the Office in choir, unless where there is present a custom of reciting the aforesaid Offices from the time of St. Pius V. - Thus the S. Congregation of Rites declared several times. Yet this obligation, where it exists from custom, does not affect individual private persons outside choir.²

Query 10° Whether those obliged to the Office must under grave obligation recite the Office of the dead on the day of the Commemoration of all the deceased, and also the Litanies on the feast-day of St. Mark and on the three days of Rogations?

Resp. to 1st Affirmatively, according to all. But this Office consists only of Vespers, Matins, and Lauds.¹

Resp. to 2nd Affirmatively, according to the common opinion. The reason is that in the Rubric after Monday of the fifth Sunday after Easter it is said thus: "Those who are not present at the procession of Rogations shall privately after Lauds say the Litanies with their prayers and orations." But the word "shall say" imports a grave precept when the matter is grave, such as certainly is the matter of the Litanies. Besides, everywhere the custom of reciting the Litanies on these days prevails. But custom is the best interpreter of laws. Yet some deny the grave obligation, saying that the precept is not clear, especially not the grave precept. - "I do not dare to call the second opinion improbable, but the first pleases me more." (f) p. 483.

1099. • 1° The time prescribed for fulfilling the entire recitation of the Office begins from midnight and is ended at the following midnight, so that whoever recites the whole Office within this time is always to be exempted from grave sin, at whatever hour he satisfies such duty. The reason is that, as to substance, one satisfies by reciting the whole Office on the natural day. Indeed Matins and Lauds, by a privilege granted by the Church, can be recited on the preceding day in the evening.

2° Matins and Lauds must be recited by priests before the celebration of Mass. This is clear from the Rubric of the Missal, tit. 1, de Preparat. sac., where it is read: "The priest about to celebrate Mass, at least Matins with Lauds having been completed," etc. Likewise from the Constitution of Innocent IV, year 1254. See below, q. 2 and 3, n. 1100.

3° All the little Hours can be recited in the morning time; and indeed the two earlier ones must be recited before midday; but the two later ones can be said during the whole time both morning and evening. Vespers and Compline are recited from midday up to midnight. Yet in Lent from the first Sunday Vespers can be recited before dinner on account of the ancient discipline, according to which the fast was not broken before the recitation of Vespers. But on Sunday Vespers cannot be anticipated, because the fast is not observed on that day.

Formerly the Hours were recited thus: Matins after midnight, Lauds at dawn, Prime after sunrise, Terce at the ninth hour in the morning, Sext at midday, None at the third hour in the afternoon, Vespers at sunset, Compline at the twilight of night. Hence a cleric ordained subdeacon is held only to reciting the Hours corresponding to the time of ordination. Therefore if the ordination is made before the ninth hour in the morning, he will be held to reciting Terce, but not to the preceding Hours. But more probably he does not satisfy if he recites the part of the Office to which he is held before ordination; yet the opposite opinion is also probable to St. Alphonsus. See the arguments of each opinion in the same author.²

1100. Questions. - Query 1° Whether the little Hours can be recited even before dawn without any cause?

Resp. Affirmatively, more probably. The reason is that since the ancient custom of reciting those Hours at a determined time has been taken away, no other law or new custom has imposed the obligation of paying them only in the time following dawn. Indeed grave Theologians expressly assert that these Hours can be recited during the whole morning time, or from midnight to midday. Thus expressly St. Alphonsus.³

Query 2° Whether the obligation of reciting Matins and Lauds before Mass urges under grave obligation?

Resp. Negatively, at least more probably. The reason is that there is no connection between the Office and Mass, and therefore the recitation of Matins does not seem to be a disposition for celebrating, since a priest can also dispose himself piously for the Sacred rite by praying otherwise; nor does a grave obligation appear from the Rubric related above, and generally it is apprehended not under grave obligation, but under light. - Thus commonly, with St. Alphonsus³ and Benedict XIV.⁴ Otherwise, according to the truer opinion, if it is a question of recitation in choir before the conventual Mass to be celebrated in chant.

Query 3° What cause can excuse from that obligation?

Resp. Any moderate reasonable cause will excuse, for example if someone asking a priest to celebrate Mass for him desires that it be celebrated at once; likewise if the people, or some grave person, is waiting; if the Superior commands; if the time of celebrating has arrived and the celebration cannot be deferred without some inconvenience; if greater convenience of study, or greater utility to be perceived from studies, requires this; if some unexpected business has arisen; if some penitent must be heard first; and similar things.¹

1101. • Query 4° At what hour is it permitted to begin the recitation of Matins in the evening of the preceding day, according to the privilege related above?

Resp. From the common opinion of Theologians it is permitted to begin at the hour of Vespers, which is had when the sun holds the middle of its course between midday and setting; for then, according to all, the ecclesiastical day begins, since first Vespers are accustomed to be chanted. This is confirmed by universal custom. Hence in various places tables are usually prepared determining this hour at the diverse times of the year.² Yet our Bishops can communicate to "ecclesiastical men, whether secular or regular, the faculty which they have," of privately reciting, with a legitimate cause concurring, Matins with Lauds of the following day immediately after two hours have elapsed after midday. See p. LXXII, Faculty 1 among Extra. C.

Query 5° Whether the recitation of Matins must be repeated if it was had before the aforesaid time?

Resp. Affirmatively, more probably. The reason is that the Breviary is the burden of the day; therefore it must be recited on the day itself assigned; but if the aforesaid anticipation is made, now the Office is recited outside the day, just as if the little Hours of the following day were recited before midnight.³ It is confirmed from the declaration apud Muhlbauer.⁴

Addendum and Corrigendum. - I confirm the sentence of St. Alphonsus, according to which more probably the recitation of Matins must be repeated if it was had before that time at which the sun holds the middle of its course between midday and setting, from the declaration which is read apud Muhlbauer. But it was asked whether this declaration is to be understood in such a way that he would not satisfy his obligation who recited Matins with Lauds on the evening of the preceding day before the sun holds the middle of its course between midday and setting. The S. C. responded on 13 July 1883: "Approved Authors are to be consulted." Among the approved authors who have written on this question, that St. Alphonsus is second to none is not something I need say.

1102. • Query 6° Whether the Matins of the Office of the dead and the Litanies for the feast of St. Mark and the days of Rogations can be recited on the previous evening?

Resp. to 1st Affirmatively, more probably. It is clear from universal custom, and also from the Rubrics, which read thus: "The Benedicamus Domino having been said, the Matins of the dead begins absolutely." Therefore since the Matins of the Octave of the feast of All Saints is accustomed, or certainly is able, to be anticipated, consequently the Matins of the dead also can be anticipated.

Some deny this with Lacroix, relying on a Decree of the S. Congregation of Rites, Sept. 1, 1607. But that Decree, according to St. Alphonsus,¹ seems to regard only recitation in choir; concerning which matter indeed there cannot be doubt after the Response of the S. R. C., Sept. 4, 1745 in Ratisbon (apud Gardellini n. 4177).

Resp. to 2nd Negatively. The reason is that the Litanies are affixed to the day, nor do they seem of themselves to be joined with Matins and Lauds. Besides, they supply assistance at the procession, which is altogether affixed to the day. Furthermore if the feast of St. Mark is transferred, the Litanies must not be transferred; therefore they do not inhere in Matins, nor do they have any connection with it.²

1103. • Query 7° Whether one foreseeing an impediment to reciting the Office is held to anticipate the time of the Hours?

Resp. Negatively, probably, if it is a question of Matins and Lauds to be recited the day before, because the time of the precept is not yet running, but only of the privilege. Affirmatively, if the day of precept has already begun, because the Office is prescribed to be recited within the breadth of the whole day, and he who, the precept now urging, is going to be impeded, is held to prevent it. L. V. 155. Cf. above n. 548. q. 3°. n. 550. q. 1°.

1104. • Query 8° At what hour can the recitation of Vespers begin in the morning during Lent?

Resp. The Salmanticenses say³ that Vespers in Lent can be recited from the eleventh hour, or one hour before midday.

But as to the hour of reciting any part whatever of the Office, that must not be passed over which St. Alphonsus has:⁴ "That someone may licitly anticipate or postpone the due time of the Hours, any useful or honest cause suffices, ... greater devotion, or rest, a time more apt for studying, and the like."

Moreover there is no obligation to recite Vespers before midday, but it is a mere privilege, which no one is held to use. But Compline does not enjoy the aforesaid privilege; whence also during Lent it is to be recited after midday.

1105. • 1° As to place. The Office of choir must be recited in the place itself destined for this, or in choir or in the Church. But the Office, if it is recited privately, can be said in every place, whether in an oratory, whether at home, whether in the country, or even in the road while walking, or while making a journey, provided the place is fitting for the attention required and devotion.

2° As to posture. The Office can privately be recited in every decent posture, whether on bended knees, whether standing, whether sitting, whether walking. Thus universal practice, with which all Theologians agree.

1106. Questions. - Query 1° Whether it is permitted to recite the Office lying down in bed?

Resp. Negatively, a reasonable cause being excluded; for such a posture often has some irreverence. The same also must be said of any other posture redolent of softness. Yet this irreverence never exceeds venial sin. - Thus Concina and Viva apud St. Alphonsus.² But any moderate cause whatever will excuse from every fault, for example sickness or any infirmity, headache, weariness, or if someone cannot sleep at night, he could recite the Office without being held to rise.

Query 2° Whether it is permitted to recite the Office in a carriage or on horseback?

Resp. Affirmatively. The reason is that this is prohibited by no law; nor otherwise does it stand in the way of attention, nor of the reverence due to prayer, even if others were traveling and conversing at the same time. For this has obtained by general custom, even of the pious. - Thus commonly.

1107. • Query 3° Whether it is fault not to observe the rubric according to which certain prayers are to be recited on bended knees?

Resp. 1° Negatively, if it is a question of recitation outside choir; for by custom and common interpretation this rubric regards choir alone. These things indeed laudably are done in private recitation, but are omitted without fault. - St. Alphonsus³ and others commonly. Say the same of the Sign of the Cross, and of other signs used in choir.

Resp. 2° If it is a question of recitation in choir, it is disputed. More probably it seems to be affirmed, because a rubric prescribing something imposes a precept. Yet such omission can never exceed venial fault.

Query 4° Whether it is a sin to recite the Breviary in an indecent place?

Resp. More probably it seems to have to be denied of itself, unless the place were an obstacle to due attention, for example on account of a crowd of people, noise, etc.; otherwise it would be indecent to pray in an indecent place, which is false, since, because God is everywhere, He can also be prayed to and adored everywhere, as is clear from the Apostle:² I will men to pray in every place. - St. Alphonsus³ and others, against some who said that there is venial sin, because this is not without some irreverence.

The Hours must be recited 1° in the prescribed order; 2° with due pronunciation; 3° with sufficient attention and devotion.

1108. • A double order must be observed in the recitation of the Breviary, namely the order of Offices and the order of Hours. 1° The order of Offices is described in the calendar of feasts and in the rubrics for their translation, where several occur at once. From the Declarations of the S. R. C.: a) In doubt the Diocesan Directory must be followed, even if to someone it seemed certain that it errs. b) Simple priests, or those who are neither beneficiaries nor, according to St. Alphonsus,⁴ Religious, can conform themselves to the office of the place in which they are staying.⁵ 2° The order of Hours is that which is set forth in the Breviary, namely that Matins with Lauds be recited in the first place, then the little Hours be added, that is, Prime, Terce, Sext, None, and finally Vespers with Compline follow.

1109. Questions. - Query 1° Whether he satisfies the precept of reciting the Hours who by error or inadvertence recites another Office for the Office of the day?

Resp. Affirmatively. The reason is that the Church is not presumed to wish to oblige someone twice to this burden on one day, and because the substance of the recitation has been sufficiently preserved. Hence the common axiom which is held as a rule in these circumstances: Office is valid for Office. Therefore there is no obligation, the recitation having been completed, of reciting another Office. - Thus commonly.¹ - The same also must be said of any part of the Office according to the axiom: An error is corrected where it is discovered.

Yet it is a counsel, says Laymann with others, not an obligation, to add the proper things of the omitted Office. But when the Office would be notably shorter, for example the Office of some Saint for the Office of Sunday, compensation must be made by reciting nine Psalms from the first Nocturn.²

1110. • Query 2° If someone by error has recited only some part of an undue Office, and notices the error, whether he can continue the begun Office, or whether he is held to recite the remaining things from the Office of the day?

Resp. According to the common opinion of Theologians, freedom is given. Therefore he can either continue, or recite the remaining things from the due Office, yet with the Psalm or prayer finished. But it is better to change the Office according to many who establish this rule: "An error is corrected where it is discovered." But this is from mere counsel, not from precept.³

1111. • Query 3° Whether, when you have already said one Office for another, you can recite the omitted Office on the day on which the Office already recited by you will occur?

Resp. Negatively. But the Office recited must be recited again. The reason is that the Church then only prescribes an Office to be transferred when it is impeded by a Sunday or a greater Office; besides, there is present the obligation of conforming oneself with the common rite of the Church. - Thus Lugo.⁴ St. Alphonsus says this more probably,⁵ and it must be held as morally certain from the Decree of the S. R. C., June 17, 1673, apud Gardellini.⁶

1112. • Query 4° Whether or how he sins who knowingly recites another Office for the Office of the day?

Resp. 1° He commits no sin if he does this for a reasonable cause, for example if he cannot easily have the proper Office, or if for the sake of charity he recites with a companion saying a different Office, provided that Office has been approved by the Holy See and is equal or nearly equal; indeed the mere reason of companionship appears sufficiently reasonable, says St. Alphonsus.¹

Resp. 2° The reason being excluded, it will indeed be a sin, but venial only, if the Office is changed into an equal or almost equal one, because the obligation is satisfied as to substance, provided nevertheless (which seems more equitable to St. Alphonsus,² although he holds as sufficiently probable the opinion which does not admit that restriction) that it happen rarely. - St. Alphonsus² against others who say that it is always mortal.

Resp. 3° If a notably shorter Office is recited, it is a grave sin, because then the substance of the obligation is not satisfied. This is clear both from the nature of the thing and from proposition 34 condemned by Alexander VII. See p. XIV.

1113. • Query 5° What kind of sin is it to invert the order in the recitation of the Hours?

Resp. 1° In private recitation it never exceeds venial sin, because such inversion of order does not contain grave deformity; for the order to be observed is only under a secondary precept and as a circumstance of lesser moment. But if from some just cause you change the order, for example to recite with a companion who has already proceeded further in the recitation, you will be wholly without fault. Some say that inversion of order is a mortal sin if it happens frequently; but this is more probably to be denied with St. Alphonsus.³

Resp. 2° In public recitation it is disputed whether it is a grave sin or not to invert the order or to change the time of the Hours. Each opinion is probable; but the negative is more probable, because a grave precept is not clear. - Thus St. Alphonsus, apud whom the reasons of each opinion may be seen.⁴

1114. • Query 6° What is a cause for inverting the order of the Hours?

Resp. Any reasonable cause excuses. But the following can be assigned, namely: 1° if you are invited by a friend to recite some Hour with him, and you have not yet recited the preceding Hour or Hours; 2° if in the morning you do not have a Breviary at hand, and cannot conveniently wait, then from a Diurnal which you have you could recite the day Hours, afterwards to recite Matins; 3° if you do not have the Readings at hand, you can recite the Psalms of Matins and Lauds, indeed also the remaining things, the Readings being postponed; 4° if you come to choir when the Hour has already begun, you can go on with the others and afterwards supply what has been omitted. Likewise if you come to choir when one Hour has already been completed, you can sing the later one with the choir, and afterwards supply the earlier. - Thus St. Alphonsus¹ and others commonly.

1115. • Query 7° Whether it is a sin to say Matins of the following day before the Office of the present day has been completed?

Resp. It is indeed a sin, says Lacroix,² but venial only, if it is done without cause. But neither is it clear that it is venial, since the Office of one day seems to have no order with the Office of another day. But according to the opinion which holds that it is a venial sin, a sufficient cause of beginning Matins of the following day before you have completed the Office of the present day is if you are asked by another to recite Matins of the following day with him; and generally every cause sufficient for inversion of order among the Hours of the same day would suffice also in the present case.

Query 8° Whether he sins who does not recite the commemorations according to the order assigned by the rubric?

Resp. Several deny it, because that rubric, if it is a question of private recitation, seems merely directive, just as those things which regard posture of the body or signs of the Cross.

1116. • Pronunciation must be vocal, entire, continued.

1° Vocal. The Office must be recited by voice, and indeed by a distinct one; but it does not suffice that it be read by the mind alone, or only run through by the eyes; nor is it enough if it is recited in the throat or between the teeth, or by syncopating, or abbreviating with a stammering tongue. The reason is that properly vocal prayer is prescribed; but it is not judged properly vocal unless it is done with distinct voice. - Thus all.

2° Entire. The Office must be recited entirely: but to integrity belong the Pater, Ave, Credo, at the beginning and end of the Hours, as is noted in the rubrics. Yet the prayers Aperi, Domine and Sacrosanctae do not belong to the integrity of the Office; but are recited only from counsel. The privilege of the prayer Sacrosanctae is not obtained by those who recite it outside the case of infirmity, not on bended knees. S. C. Ind., July 26, 1855.¹

3° Continued. Whatever notable interruption within one Hour, if it is made without any cause, is not without fault; but it does not exceed venial sin.²

1117. Questions. - Query 1° Whether one reciting the Office must hear himself in order to satisfy?

Resp. Negatively, more probably. The reason is that hearing is not prescribed, but only recitation, that is, pronunciation of words, which is called vocal: therefore it suffices if he who recites is conscious to himself that he is pronouncing the words; and St. Alphonsus says this is sufficiently probable,³ against others.

1118. • Query 2° What are just causes for interrupting the Office?

Resp. Any reasonable cause suffices for interrupting any Hour whatever; but especially the following causes are numbered: 1° any utility of one's own or another's which cannot be deferred without some inconvenience; 2° reason of civility or charity, or reason of executing the commands of Superiors; 3° if the Confession of someone must be heard who would not willingly wait; 4° if you wish to do or note something in order to remove a distraction or solicitude, for example lest you forget, etc., provided nevertheless that this not be done frequently; because frequent interruption on account of this cause is not without some irreverence; 5° some brief prayer, or some pious affection of the heart, can also licitly be inserted into the recitation. Yet it would not be permitted for the sake of meditating to linger long and frequently in these things, because the character of recitation or of vocal prayer would not be sufficiently preserved; likewise if a longer vocal prayer and one not at all pertaining to the Office were said: for a notable part would be added to the Hours, which would be venial, as being against the prescribed form. - St. Alphonsus⁴ and others commonly.

1119. • Query 3° Whether Matins can be separated from Lauds?

Resp. Affirmatively, according to the common opinion.⁵ But then, Matins having been finished, the Pater noster must be said, as must be done after any Hour whatever.

Addendum and Corrigendum. - Add the Response of the S. C. R., 18 May 1883, in the Marionopolitana. "Doubt IV. If it happens in private recitation that Matins is separated from Lauds, it is asked how Matins is to be concluded: ... and how Lauds are to be begun?" The response was: "In the case, Matins is to be concluded with the prayer of the Office of the day; Lauds are to be begun as in the Psalter."

1120. • Query 4° Whether the Nocturns can be separated without cause?

Resp. Affirmatively. It is clear from universal custom, to which no law can be opposed. Indeed formerly they were separated from the practice of the Church, since they were accustomed to be recited at various hours of the night. Why therefore could they not now be separated? - Thus the Salmanticenses and others more commonly against others. Indeed not a few say that even without a special cause an interval of three hours can be interposed among the individual Nocturns. But if a just cause is present, by reason of which the Nocturns must be separated, that interval can also be extended in proportion to that cause. - Thus Busembaum, Bonacina, the Salmanticenses, Viva, whose opinion St. Alphonsus rightly calls probable.¹

1121. • Query 5° Whether or how that man sins who, one or another Nocturn having been recited on the vigil, recites the remaining part of Matins with the whole night having intervened?

Resp. 1° He is always to be exempted from mortal sin, because he satisfies the substance of the precept. For from the general rule handed down by St. Alphonsus² and by others commonly, the substance of the precept is satisfied whenever the Office is recited entirely on the natural or ecclesiastical day, so that then venial sin is never exceeded, however great an interruption, even without cause, intervenes. Therefore the present case must not be excluded.

Resp. 2° He also will be excused from venial sin who does this from a reasonable cause, for example if the Office is very long, as the Sunday Office, and after the first Nocturn has been recited, he is very wearied or overcome by sleep, etc. The reason follows from what has been said; since any interruption whatever from a just cause is licit.

1122. • Query 6° Whether or to what extent some Hour is to be repeated on account of a notable interruption interposed?

Resp. 1° The whole Hour is never to be repeated, even if the interruption had been interposed without just cause. The reason is clear from what has just been said. Besides, individual Psalms, and individual Readings or Orations, have their complete signification, and they are sufficiently united by the intention of continuing.

Resp. 2° Indeed, speaking per se, nothing is necessarily to be repeated, even if the interruption happens in the middle of a Psalm, provided it is not in the middle of a versicle or in the middle of an oration, because even individual versicles have their particular signification. - St. Alphonsus¹ and others commonly, against some.

Query 7° Whether in the recitation of the Office it is permitted to mix in or append something from devotion?

Resp. Negatively, because in the Offices nothing is to be added or changed unless it has been conceded by the Apostolic See.²

1123. • Query 8° To what is one reciting the Hours with a companion or with choir held by reason of pronunciation?

Resp. To satisfying the obligation it is required: 1° that recitation be made by alternate verses. But if more than two recite, a double choir having been made, it must be recited alternately, because this mode is admitted by the custom of the Church; 2° that the verses be said successively, and not simultaneously; nor should one resume before the other has completed his own; 3° that to those things which are said by one, the others sufficiently attend, so that they communicate, and one moral prayer is made. Yet it is not necessary that those hearing pronounce in a low voice the part of the others, and it is sufficiently probable that they satisfy even if they do not hear the part of the others on account of a defect of these in pronouncing. - Thus most commonly.³ 4° The Confiteor and Misereatur at Prime and Compline can be recited alternately, but they must not be,⁴ outside choir. 5° Outside choir the antiphon of the B. V. M. is not to be added by precept except at the end of Lauds and Compline.⁵

Query 9° Whether you satisfy if you recite the Hours with a layman, or another not obliged, or with one distracted or not attentive?

Resp. Affirmatively to all. The reason is that these things do not prevent you from reciting the Hours according to the custom of the Church. The defect of obligation or of attention on the part of another does not change your recitation nor vitiate it. Therefore if the companion is obliged and does not attend, he himself does not satisfy, since he does not communicate with you; but he does not prevent you from communicating with him, if he pronounces rightly and you hear rightly.⁶

1124. • Query 10° Whether you are held to repeat those things which you recited with imperfect or mutilated pronunciation?

Resp. 1° Affirmatively, if the mutilation is very notable, so that the sense of the words is corrupted and destroyed; and this holds, even if you did this involuntarily, because the defect affects the substance of the recitation; except unless impossibility stands in the way, for example stammering; for then the one reciting did what he could.

Resp. 2° Negatively, if you so mutilate the syllables that the sense of the words is not corrupted, or if you mutilate in a small quantity; for then the fault does not affect the substance of the obligation, and therefore does not exceed venial sin. Indeed you sin in no way if you do this involuntarily on account of inadvertence, or stammering, or an inveterate custom which can be overcome with difficulty, provided suitable effort is applied to correcting this custom. Nor are you held to repeat if you recite with a companion, unless it is certain to you that the companion by mutilating omitted a notable part. But he is not excused from venial sin who voluntarily associates himself with such a one, unless perhaps a reasonable cause is present, for example because a grave person invited him to this, etc.¹

Query 11° Whether the oration must be said after Matins when Lauds are separated?

Resp. Negatively, probably, but it suffices after Matins to recite the Pater noster. The reason is that probably Matins and Lauds morally make one Hour, and otherwise the oration is prescribed only on the night of the Nativity of the Lord.²

Query 12° Whether before Lauds separated from Matins the Pater and Ave must be said, as before the other Hours?

Resp. Some affirm absolutely, because then Lauds are an Hour distinct from Matins. Others deny more probably, because this is nowhere prescribed. Nor does the reason avail, that Lauds then are like a distinct Hour; for the Pater and Ave are not said at the beginning of Compline, although this is a distinct Hour. - Thus Voit. - Lacroix.⁴

1125. • The Office must be recited attentively and devoutly, since it is prayer, and indeed public prayer, or prayer to be recited by a public Minister deputed by the Church. Hence one voluntarily distracted in reciting the Hours sins at least venially. But whether he ever sins gravely will soon be said in the Questions.

But voluntary distractions are not only those which are intended, but also those which are willed in their cause, namely those which proceed from negligence, levity, excessive preoccupation with business to be done, from curiosity by looking about at external objects, from circumstances of place or time not opportune, unless some reason excuses this.

1126. Questions. - Query 1° How many kinds of attention are distinguished?

Resp. Twofold: internal, namely, and external. The former consists in the interior advertence of the mind to that which is being done; but the latter is that which excludes every external action physically incompatible with recitation, such as talking, writing, etc.

Again internal attention is threefold, namely 1° spiritual, which is to God Himself as the term of prayer; 2° literal, or to the sense of the words and the signification of things; 3° material, which is directed to the words only, namely to pronouncing them rightly. - See n. 402.

Query 2° Whether internal attention is required under grave obligation?

Resp. There is a double opinion among Theologians.

The first opinion, the more common, affirms. The reason is, 1° because prayer without internal attention is not prayer. For prayer is the elevation of the mind to God; but, internal attention being removed, there is no elevation of the mind to God. Therefore... Besides, for paying the Hours there is required at least some intention of worshiping God; but this intention cannot be had without some internal attention. Therefore... 2° Because it must not be believed that the Church intended to prescribe external attention only in paying the divine Office. Indeed the Council of Trent seems expressly to have declared the necessity of internal attention by saying that the Office must be recited reverently, distinctly, and devoutly. 3° If no internal attention were required, there would be no reason why voluntary distraction would be prohibited by divine law. - Thus Sanchez, Azor, Roncaglia, and many others.

The second opinion denies it, and says that, for satisfying the substance of the recitation and removing mortal sin, external attention absolutely suffices. The reason is that, if internal attention were required, one who recited the Hours involuntarily distracted would not satisfy his obligation; for when the essence of a thing has been destroyed, although inculpably, the thing itself remains destroyed: yet not even the adversaries admit this. But St. Alphonsus concludes thus: "The first opinion seems more probable, at least on account of extrinsic authority, and altogether as safer is to be counseled; but the second, both on account of the authority of Doctors, which is not to be contemned, and on account of the reasons, founded on no light foundations, appears sufficiently probable." - Recall the things said concerning Mass, n. 403.

1127. • Query 3° What internal attention is required according to the first opinion?

Resp. Any attention whatever certainly suffices, because whether it is spiritual, or literal, or material, the mind is elevated to God and true prayer is made, even if the attention were only to the words. Hence neither spiritual attention is required, nor literal, which is impossible for many, namely for Nuns, and for some Religious ignorant of the Latin language. Therefore it is enough if material attention is had; for attention to the words with the general intention of worshiping God suffices. Indeed attention to individual words is not required, but moral and general attention suffices, by which someone takes care to say all things with the intention of praying. - Thus St. Alphonsus.²

The causes excusing from the recitation of the divine Office are 1° impossibility; 2° charity; 3° dispensation.

1128. • I. Impossibility, whether physical or moral, which consists in grave difficulty of reciting the Office. Hence he is excused:

1° Who does not have a Breviary, because, for example, when undertaking a journey he forgot it, or on the journey lost it, with inability to procure another. Yet if he forgot, lost, or threw it away by his own grave fault, he sinned gravely, and the omission of the Hours is imputable to him.

2° Who labors under grave illness, for example fever, pain of the intestines or of the head; or who justly fears lest from the recitation grave inconvenience follow, etc. Whence he is sufficiently excused who prudently believes or fears lest on account of the recitation of the Office there arise for him notable heaviness of the head, or crudity of the stomach, or exhaustion of strength, or another grave inconvenience.¹

3° One recovering from grave illness can be excused for some days according to the judgment of a prudent man, until his strength is restored. And this can be admitted even if the sick man already celebrates Mass.²

4° He is also excused who in time of persecution fears lest he be betrayed by the recitation of the Breviary; likewise he who labors gravely in the eyes, etc. - St. Alphonsus³ and others commonly.

II. Charity toward one's neighbor, that is, grave occupation which cannot be omitted without scandal or notable detriment of the neighbor. Such occupation excuses from the recitation of the Office, because the natural precept of charity prevails over ecclesiastical law. Hence you are excused from recitation of the Hours either totally or partially:

1° If at night, about to recite the Office, for example Vespers, you are called at once to a dying person, and neither time nor convenience is available to you for paying the obligation of the Office.

2° If you are occupied the whole day in hearing Confessions which on account of peculiar circumstances cannot be deferred, for example in sacred missions, and especially near their end, when you are about to depart, etc.

3° If you could not omit a sermon without scandal or detriment of reputation, and yet time for preparing it would not be available if the Office had to be recited.

4° If you are occupied the whole day in quieting quarrels, or assisting the sick, for example at the time of contagious disease, etc. - St. Alphonsus⁴ and others.

1129. • III. Legitimate dispensation, or one granted by a legitimate Superior.

1° The obligation of reciting the divine Office, since it is of ecclesiastical law, can be taken away by ecclesiastical Superiors.

2° The Pope can grant this dispensation validly in every case, even without cause; but licitly from a reasonable cause, for example on account of excessive occupation, for calming scruples, etc.

3° The Bishop also can dispense from this law, but not validly without sufficient cause, and only with some particular person for a time, namely 1° when there is doubt concerning moral inability, or concerning the gravity of the detriment to be feared; 2° when recourse to the Pope is difficult; 3° when the dispensation is sought on account of a cause which frequently recurs, for example on account of infirmity; 4° when the dispensation is sought for a brief time. - Thus St. Alphonsus.¹ - Recall the things said, n. 154.

See also Faculty 26. Form I. p. LXXII. Certain Bishops, from Apostolic Indult, are able to commute Matins and Lauds into other prayers in favor of priests who have heard Confessions for five hours of the same day.

1130. Questions. - Query 1° What must be done in doubt whether infirmity suffices for excusing or not?

Resp. 1° The sick man can commit himself to the judgment of a physician; 2° he can acquiesce in the judgment of the Superior, who in doubt can also dispense; 3° he can remit himself to the probable judgment of a prudent man; 4° indeed he can probably also stand by his own judgment, if he himself can make such a judgment; 5° if by none of these modes the doubt can be solved, the law, as being certain, will possess, except in the case either of solitary probability for the sufficiency of the cause (see n. 66. 2°), or of fear lest recitation gravely harm health (see n. 67. 1° c)).²

Query 2° To what is a sick man held if he is certain that he cannot pay the whole Office, but doubts whether he is able to recite a part?

Resp. Probably he is held to nothing. For he is reasonably excused from the whole Office, lest he be troubled by scruples, not knowing how far he can and is held to recite; and this anxiety indeed, as St. Alphonsus says, would bring him great harm.³

1131. • Query 3° Whether one impeded in any way from reciting the whole Breviary is held to the part which he can recite?

Resp. Affirmatively altogether. The reason is plain. For the obligation of the Breviary falls on its individual parts, since the thing prescribed is divisible. This is also clear from proposition 54 condemned by Innocent XI, p. XVII. Therefore he who lacks a Breviary and knows nothing else by memory except Lauds or Compline is held under grave obligation to recite these.

Query 4° Whether you are held to reciting the Psalms if you have only these at hand, or know them by memory, the Readings with the Responsories being left aside?

Resp. Affirmatively, more probably. The reason is that since you can recite a notable part of the Office, there is no cause why you should be excused from it.¹ But the following rule is handed down by St. Alphonsus² and others: If you can recite as much as is a little Hour, you are held under grave obligation to recite it; but if less, you are not obliged to recite anything even under venial sin, because such a small part, taken separately, is not judged estimable for the end intended by the law.

Query 5° Whether you are held to use a companion if you are not able to recite the Hours alone?

Resp. Affirmatively, if you easily find someone whom you can conveniently use. The reason is, 1° because then there is no properly so-called inability; 2° because the precepts of the Church require ordinary diligence for their fulfillment: but no means is more ordinary than to use a companion in recitation. - Thus commonly. - St. Alphonsus.³