§ 3. On The Canonical Hours

2203. • The CANONICAL HOURS are vocal prayers instituted by the Church and, from her precept, to be paid to God by persons deputed to this.

They are customarily called by various names. They are called the Breviary, either because they briefly commemorate the oracles of the Scriptures, the sayings of the Fathers, and the deeds of the Saints; or because they are a compendium of the longer prayers which in ancient times had to be recited. - They are also called: the ecclesiastical Office, because they are paid in the name of the Church; the canonical Office, because they must be paid according to the rules of the canons; the divine Office, because they have been instituted for the honor and worship of God.

The canonical Hours are numbered SEVEN, namely: Matins with Lauds, Prime, Terce, Sext, None, Vespers, and Compline. - Matins with Lauds and Vespers are called the MAJOR HOURS, the others MINOR or little HOURS.

The canonical Hours, as regards substance, repeat their ORIGIN from the very times of the Apostles, as is established from Acts of the Apostles 2:42, and more manifestly from the Apostolic Constitutions, lib. 8, can. 34, where these things prescribed to Clerics are read: "Make prayers in the morning, at the third hour, sixth, and ninth, and in the evening and at cockcrow."¹³ But as regards the FORM in which they are recited today, it must be said that the canonical Hours are the work of the Roman Pontiffs: first (in the fourth century), St. Damasus, using for this the work of St. Jerome; then (in the fifth century), Gelasius in the Roman Council; then (in the sixth century), St. Gregory the Great; then (in the thirteenth century), Gregory IX, who reduced them into a briefer form; afterward (in the sixteenth century), St. Pius V; then (in the seventeenth century), Clement VIII and Urban VIII;¹⁴ and finally (in our times), Leo XIII.¹⁵

With these things having been premised, there must be explained: 1. what is the obligation (whether for Clerics, or also for Religious) of reciting the canonical Hours; 2. in what form and manner they must be recited; 3. what are the causes excusing from recitation.

2204. • Principles. I. The OBLIGATION of reciting the canonical Hours arises FROM A THREEFOLD title, namely: from the title of sacred Order, from the title of ecclesiastical Benefice, and from the title of Religion bound to choir. Thus all.

1. From the title of ORDER, Clerics constituted in Sacred Orders are bound, even those suspended and excommunicated. "For," says Benedict XIV,¹⁶ "the daily task of the canonical Hours coheres with sacred Order; and the more common opinion of theologians teaches that it was received by ancient tradition and placed in custom by immemorial usage."

This obligation begins from the Hour corresponding to the hour at which the subdiaconate was conferred; whence, if the Order is conferred at the eleventh hour in the morning, the obligation begins from Sext.¹⁷

2. From the title of BENEFICE, all beneficiaries are bound, even if only tonsured, provided they have a right in the thing or full possession of the benefice: which must not be too slight (i.e. which reaches at least a third part of support), and from which they receive or will receive fruits.¹⁸ Thus from the decree of the Fifth Lateran Council, declaring: "We establish that anyone having a benefice, if after six months, the benefice having been obtained, he has not said the divine Office, does not make the fruits his own, in proportion to the omission." But he who, after admonition, continues to omit the recitation of the Office can also be deprived of the benefice. - St. Pius V decreed besides, in the Constitution Ex proximo, that he who omits Matins restore half the part of the fruits corresponding to that day; he who omits the other Hours, the other half; but he who omits only one of the little Hours, a sixth part. - And the same must be said if someone, through several light omissions during the Office of the day, reaches grave matter. - Nor is one omitting the Office on one day excused from restitution if he supplies on another.¹⁹

But this restitution must be made before every sentence; because recitation is absolutely necessary for gaining the fruits. - Further, it must be made to the poor, or to the fabric of the church, or to the house of the benefice, or for increasing its fields. Similarly, it can be applied to Masses for the dead; because souls in purgatory are truly poor.²⁰ Nor can it be supplied by any alms which the beneficiary previously made from the fruits of his benefice, as is established from proposition 33 condemned by Alexander VII. But if someone after the omission has given alms, being either forgetful or perhaps ignorant of the restitution to be made, he can probably compute them.²¹

It is said in the decree: after six months; from which it follows that a beneficiary who neglects the Office during the first six months indeed sins gravely against religion, but not against justice, and therefore is not held to restitution.²²

Will you ASK whether a beneficiary ought to restore ALL THE FRUITS according to the Offices which he omitted? - R. A simple beneficiary, who has only the burden of wearing the habit and tonsure, must restore all the fruits. But other beneficiaries are held to restore only those fruits which correspond to the burden of the Office. "The reason is both because the bull of St. PIUS V has been received thus and has been explained thus by usage, as being more conformable to natural equity; and because it seems harsh that Bishops, pastors, and chaplains, who bear other burdens, should be obliged in the same manner as simple beneficiaries. Therefore they say that a Bishop or pastor is held to restore a third or a fourth (or, as others think, a fifth) part of the fruits, retaining the others for the other burdens which they satisfy; - Canons, half the part (and, according to some, only a fourth); those having a chaplaincy, half or a third part (for a chaplain is held to the Office, since any chaplaincy to be conferred by a Bishop, and erected by his authority, is truly a benefice, even if it is removable at will; otherwise, if it is not erected by authority of the Bishop, although it is conferred by him). The reason is that all these receive fruits not only for the Office, but also for other burdens."²³

3. From the title of RELIGION assigned to choir, all Regulars solemnly professed who come under the name of Choristers, although they have not been promoted to Orders nor are to be promoted to them, are bound under grave sin to the canonical Hours, whether publicly in choir or privately.

This obligation arises from custom already prescribed and having the force of law among Regulars assigned to choir. But the obligatory force of this custom is established both from the fact that it has been constantly observed by Regulars and by Nuns and with great inconvenience, and from the fact that Prelates have always gravely reprehended transgressors. But if, says St. Alphonsus, in some Religion it were established that there is no such custom, such an obligation would not be in it.²⁴

It was asked: "Whether Professed of simple vows, which must be premised to the profession of solemn vows according to the encyclical letters given on 19 March 1857, are held to the divine Office?" And the Sacred Congregation on the State of Regulars, at the command of Pius IX, responded, on 6 August 1858: "that they are not held to private recitation, but nevertheless must be present at Choir as those solemnly Professed."²⁵

2205. • St. Alphonsus further adverts:²⁶ 1. "No individual Religious or Nun is held under grave sin to say the Hours in choir, provided, however, that the choir is not taken away.... But paucity of religious excuses the whole Community from choir. Therefore, unless there are present at least four available ones (i.e. neither sick nor legitimately occupied), there is no obligation of choir."

2. Prelates sin gravely if from negligence they permit a notable part of the Office to be omitted in choir; because they are bound to protect and preserve regular observance.²⁷

3. Religious dwelling with permission outside the cloisters are held to the Office; likewise, if they are fugitives, or imprisoned. - But otherwise, if they have been ejected, or condemned to the galleys.¹

4. Lay brothers ought, from the prescription of the Rule, to recite certain prayers, but not under grave obligation.

2206. • II. The obligation of reciting the canonical Hours is so GRAVE that everyone upon whom this duty is incumbent sins gravely if, without legitimate cause, he omits the whole Office of one day, or a notable part of it. The reason is because he violates a precept in grave matter, namely in matter which pertains to the most excellent virtue of religion. - Yet this omission, according to the truer opinion, is not a sevenfold sin, but only one. "But if someone omitted several Hours from intentions morally interrupted, then he would commit several sins."² (cf. n. 328, Rule 32; n. 331, 3).

Furthermore, in assigning what is that notable part whose omission would be a mortal sin, there is not one opinion of all theologians. - As far as St. Alphonsus is concerned, having rejected as improbable the opinion of those who affirm that the omission of one whole little Hour is light matter, he embraces the opinion of Sanchez, who says that the matter is light whenever it does not reach the quantity of one entire little Hour. Hence it is probable that he does not sin gravely who omits all Vespers of Holy Saturday. But he sins gravely who omits one entire Nocturn, or even three Lessons with the responsories, if they are such that they equal a little Hour. - But neither would he be excused from mortal sin who recited only very little from a little Hour.³

2207. • Two things here come TO BE NOTED: 1. There is a grave obligation of reciting the Office of the Dead on the day of the Commemoration of all the dead; likewise, of reciting the Litanies on the feast-day of St. Mark and during the three days of Rogations.⁴ - 2. Today there is no obligation to recite, on the days assigned in any month, the little Office of the Blessed Virgin Mary, the Office of the Dead, the penitential Psalms, or the Gradual Psalms. Except if a custom of reciting them flourishes somewhere: which, however, does not oblige the individuals outside choir, but only the Community. Thus the Sacred Congregation of Rites, 10 January 1609.⁵

It is ASKED. What in DOUBT whether something from the Office has been OMITTED?

Resp. 1. In a STRICT doubt (i.e. negative, or positive and probable on both sides) the part about which you doubt certainly must be recited. Except if an equitable interpretation of the law, or a circumstance of fact, furnishes a legitimate excuse. Thus "the scrupulous are not to be obliged to repeat, because in these persons, for the most part, doubts are not true doubts, but empty apprehensions."

Resp. 2. In a BROAD doubt, i.e. if you have either a unique probability, as often happens, or another founded presumption that you have omitted nothing, you are not held to repeat. "Whence the Authors teach that you are well excused from repeating if you do not remember that you said something, and you have a just conjecture for believing that you said it; for example, if you remember that you began a psalm, a lesson, or an Hour, and afterward, not distracted on purpose, or not interrupted, you find yourself at the end of the Hour, reading or reciting by memory those things in which ordinarily you are not accustomed to err." - Likewise, "if ordinarily you are not accustomed to say a later Hour except after the prior one, you can prudently believe that you have omitted nothing"⁶ (cf. n. 50 and 98, 2).

2208. • The canonical Hours must be RECITED: 1. according to the prescribed form; 2. according to the due order; 3. at a suitable time and place; 4. vocally, integrally, and continuously; 5. attentively and devoutly.

Now concerning each, several things.

I. The canonical Hours must be recited ACCORDING TO THE FORM PRESCRIBED by the Church; whence:

1. The GENERAL FORM must be observed by all, according to the Constitution Quod a nobis of St. PIUS V, given on 7 July 1568, by which the Roman Breviary is prescribed for the whole Latin Church, and all other Breviaries are abolished, unless by institution or legitimate custom they precede by 200 years. Indeed, in the other Constitution Ex proximo, the Pontiff declares that those obliged to the Hours will not satisfy their duty if they use another Breviary, and therefore that Beneficiaries do not make their fruits their own. (Except if a legitimate dispensation is added.)⁷

2. The SPECIAL FORM of one's own Calendar or Directory must be observed, so that the Office is recited on any given day as it is prescribed there, even if the error seemed manifest, e.g. as regards the transfer of some Feast: according to the decision of the Sacred Congregation of Rites, 23 May 1835,⁸ in Namurcen.

But in composing the proper Calendars of dioceses, the decree of the Sacred Congregation of Rites approved by URBAN VIII must absolutely be observed: where the Ordinaries of places, both secular and Regular, are forbidden, by their own authority, to change the rite placed in the Roman Calendar or Rubrics of the Breviary into a higher rite, or to extend Offices conceded for one place to another place.⁹ - Likewise, proper Offices approved by the Sacred Congregation of Rites for some diocese or for a religious Order obtain the force of law, although they have the character of a privilege. Moreover, particular Offices granted only in a permissive manner become obligatory if they have once been received by use (Sacred Congregation of Rites, 2 May 1801).

2209. • Note. 1. Regulars dwelling outside the monastery are held to the Breviary of their Order; but if they are assigned to choir and are staying in another Convent of their Order, they ought to follow the Office of that Convent; "because everywhere they are held to be present in choir."¹⁰ - 2. Canons and Beneficiaries are held to the Office of their own Church, even if they are absent from it. Likewise Masters and students dwelling in a Seminary are held to the Office of the Church attached to the Seminary, although they celebrate Mass elsewhere.¹¹ - 3. Clerics who are not beneficiaries, if they are absent from their own diocese, can conform themselves to the Office of the place where they are newcomers; but they are by no means held to this. Indeed, it is also preferable that one's own Office be retained, lest confusion arise. (Sacred Congregation of Rites, 12 November 1831, Marsorum, to 50.)¹²

2210. • II. The canonical Hours must be recited both according to the order of OFFICES and according to the order of HOURS.

A) The ORDER OF OFFICES is found either in the Calendar of Feasts of each diocese or Religion, or in the Rubrics for their transfer, where several concur at the same time. He who knowingly and without reasonable cause changes this order, by reciting for the Office of the day another Office, sins, according to the diversity of Offices, either gravely or lightly: he sins gravely if he recites a notably shorter Office, as is established from proposition 34 condemned by Alexander VII: "On Palm Sunday one reciting the paschal Office satisfies the precept"; but he sins lightly if he changes the Office into an equal or almost equal one; because he satisfies the obligation as to substance; provided, St. Alphonsus adds, that this is done rarely.¹³

But the exchange is devoid of every sin if it is made on account of a reasonable cause, for example if someone cannot easily have the proper Office, or if he recites another approved Office with a companion; "because the very association excuses, provided the Office is not notably shorter."¹⁴ And thus Chaplains and table-companions of Cardinals or Bishops can conform themselves to them in the Office. The same must be said of those who undergo spiritual exercises among Religious. But otherwise, concerning the Chaplain of Nuns, from the Decree of the Sacred Congregation of Rites, 21 March 1795.¹⁵

It is ASKED. What ought he to do who notices that he has ERRED in the Office?

Resp. 1. If he notices the error after the complete recitation, he is not held to repeat; because the Church is not presumed to wish to oblige someone on one day twice to this burden. - Hence the common axiom: Office for Office. Nevertheless, if the Office had been notably shorter, he ought to supply the defect: e.g. if in place of the Office of a Sunday he had recited the Office of a Saint, he ought to add nine Psalms, taking them from the first Nocturn.

Resp. 2. If he notices the error after a recitation not complete, e.g. after Matins has been recited, he can either continue, or recite the rest from the prescribed Office. This latter is to be preferred, according to that: An error is corrected where it is detected.¹⁶

Resp. 3. He who has erred cannot, on the day on which the Office already recited occurs, say the omitted Office; but he ought to recite again the one recited, so that thus he may conform himself to others. Nor can one who has omitted an Office transfer it to another day, even one not impeded. Thus the Sacred Congregation of Rites, 17 June 1673.¹⁷

2211. • B) The ORDER OF HOURS is that which is indicated in the Breviary, prescribing namely that first Matins with Lauds be recited, then the little Hours, that is, Prime, Terce, Sext, and None, and finally Vespers with Compline. Nor ought Matins of the following day to be recited before the Office of the present day has been completed.

Inversion of this order: 1. OUTSIDE CHOIR and contempt having been set aside, is only venial, even if it is done frequently; because the substance of the precept remains preserved. - Indeed, it is devoid of every fault if it is done from a reasonable cause, e.g. so that you may conform yourself to the choir, or to a friend, etc. 2. IN CHOIR, it is controverted whether it is a grave sin (and the same controversy exists concerning a change of the time of the Hours). The affirmative opinion is probable, but the negative is more probable; because there is no certainty about a grave precept.¹⁸

2212. • III. The Hours must be recited at a suitable TIME and PLACE. - For these two complete the order.

A) As regards TIME, thus formerly the Hours were recited: Matins after midnight, Lauds at dawn, Prime after sunrise, Terce in the morning at the ninth hour, Sext at midday, None at the third hour in the afternoon, Vespers at sunset, Compline at the twilight of night.¹⁹

But according to present discipline: the legitimate TIME, within the limits of which the precept obliges under grave sin, is from midnight of one day until midnight of the following day, so that before the aforesaid first limit no one is held to begin, and after the second no one can satisfy his obligation.²⁰ But each one is free in this to follow either true time, which a sundial indicates, or mean time, which public clocks signify. Thus from the Response of the Sacred Penitentiary, 18 June 1873.²¹ But the suitable TIME, which of itself obliges under light sin, unless a reasonable cause prevents it, is determined in the following manner:

1. The time of Matins, outside choir, from privilege or already prescribed custom, begins from the hour of Vespers of the preceding day (i.e. as soon as the sun becomes nearer to its setting than to midday), and lasts until the following midday. - And this likewise holds for the Office of the Dead outside choir; but not for the Litanies, which must be recited on the very day assigned.²²

But whether one satisfies by saying Matins at the SECOND HOUR after midday? - Some with the Salmanticenses affirm, saying that an anticipation of this sort, by force of a custom already introduced, is licit; but it must more truly be denied, both because there is no certainty about the aforesaid custom, and the tables which are customarily composed in various places are opposed to it; and because (if northern regions in the month of December are excepted) it is not yet the proper hour of Vespers, and therefore the ecclesiastical day has not yet begun.²³ The Holy See is indeed accustomed frequently to grant the privilege of beginning the recitation of Matins at the second hour after midday, and indeed at every time of the year; but it is accustomed to add this clause: "a reasonable cause being added."²⁴ Therefore, if a reasonable cause is lacking, if one endowed with the privilege anticipates the Office, he indeed satisfies his obligation, but he sins venially.

2. The time of the little Hours extends from dawn until midday. Yet they are licitly recited already from midnight; but None (and according to many also Sext) can be recited after midday without cause.²⁵

3. The time of Vespers and Compline (outside choir) runs from midday to midnight. But on Lenten ferias, from the first Sunday, Vespers (not Compline) can (and in choir must) be recited before the meal: in memory of the ancient discipline according to which the fast was not broken before the recitation of Vespers.²⁶

It was said above: unless a reasonable cause prevents it. But what cause must be judged REASONABLE, St. Alphonsus explains thus:²⁷ "That someone may licitly anticipate or postpone the due time of the Hours, any useful or honorable cause suffices, namely a sermon to be prepared or heard, danger of a supervening occupation or labor, greater devotion or rest, a more suitable time for studying,

and the like. Yet deservedly Concina says that mere greater convenience, without another honorable motive, does not suffice for excusing."

2213. • B) As regards PLACE, the divine Office in Cathedrals, in Collegiate churches, and in the churches of Regulars assigned to choir, must be recited publicly, in the place destined for this, or in choir. - But privately it can be recited in every place, provided the recitation is made without contempt, and provided the place is not incompatible with attention and intention.¹

It is ASKED. What concerning the POSTURE OF THE BODY in reciting?

Resp. 1. Not to observe, in choir, the posture prescribed by the Rubrics, e.g. by not standing, not genuflecting, etc., is a light irreverence, which does not exceed venial fault. - 2. Outside choir, to omit it is devoid of every fault, although it is laudable to observe it. - "Yet the Doctors think that he is not excused from venial sin who without cause would recite the Office lying in bed"; for such a posture is not free from irreverence. Otherwise, if someone recited thus because he is kept in bed by infirmity or weariness, or because he passes a sleepless night.²

2214. • IV. The canonical Hours ought to be recited WORTHILY, i.e. vocally, integrally, and continuously. And indeed by these words is expressed the DUTY OF THE MOUTH which, according to the Fourth Lateran Council, Cap. Dolentes, must be carefully fulfilled.

We said: 1. VOCALLY, and indeed distinctly: because the Office is a vocal prayer, and not purely mental. - Hence, it does not suffice to read only with the mind, or to run through with the eyes alone. Nor is it enough to recite in the throat, or between the teeth, or by syncopating, or with a stammering tongue, voluntarily abbreviating, or rushing. Yet according to the more probable opinion, it is not required that the one reciting hear himself; for, as Sylvius teaches, such an obligation is proved by no law.³

Therefore, if someone recites the Office with a companion, both ought to use such a voice that one hears the other, and the recitation ought to proceed so distinctly that neither begins his own verse until the other has completed his; for a companion cannot morally make his own what he does not hear, and accordingly he does not recite the Breviary integrally: which nevertheless is required. - Whence a deaf man, who in choir utters the versicles of his own part, but does not hear the versicles of the other part, ought to supply, by reciting softly what the others sing. - On the contrary, those who, while others are reciting, perform certain things necessary for the choir, even through an entire psalm, are not held to supply what was omitted; "for then through the companions that is supplied which perhaps they themselves do not sufficiently perceive, provided the omission is not too prolonged. - The same must be said of the organist, if he himself utters the versicles of his part."⁴

If you recite the Office with a companion who cuts off syllables, but in such a way that the sense is not notably changed: it is probable that you are not held to repeat, unless it is clear to you that the companion omitted a notable part. "Yet I would think," St. Alphonsus adds, "that you are not excused from venial sin if of your own accord you recite with such a mutilating companion, unless some cause is present, namely if you are invited by a Superior or a very grave person, or for a similar cause."⁵

We said 2. INTEGRALLY. Now to integrity belong the Pater, Ave, and Credo, at the beginning and end of the Hours, as is noted in the Rubrics. Outside choir, the antiphon of the Blessed Virgin Mary is not to be added by precept, except at the end of Lauds and Compline. - Likewise, the Confiteor and Misereatur at Prime and Compline can be recited alternately with a companion, but they ought not to be, except in choir (S. R. C., 12 November 1831 in Marsorum to 42).⁶ Nor do the prayers Aperi and Sacrosanctae belong to the integrity of the Office, though they are laudably and most usefully recited.⁷

We said 3. CONTINUOUSLY, i.e. without interruption in the same Hour, unless a reasonable cause excuses. Yet the common opinion teaches that Lauds can be separated from Matins even without any cause. But when they are separated, Matins having been finished, the Pater noster must be said (which moreover ought to be done after any Hour whatever) with the prayer of the Office of the day; but Lauds are to be begun as in the Psalter.⁸ The Nocturns can probably be separated from one another, at least for three hours, according to the ancient rite, or even for a longer time, with cause.⁹

It must be noted: 1. Among the JUST CAUSES of interrupting the Office, especially if it is long, as the Office of Sunday, St. Alphonsus counts the following: one's own or another's utility, courtesy, devotion, execution of the commands of Superiors, the hearing of the confession of someone who would not willingly wait. - You can similarly interrupt if something suddenly seems to you to need to be done or noted down, so that you may remove distraction, or so that you may not forget the matter; and a fortiori it is licit to interrupt, in order to elicit some pious affection of the heart or some little prayer. We said little prayer; for long prayers would be mixed inopportunely with the recitation of the Office.¹⁰

2. The interruption of some Hour made without reasonable cause, and prolonged for a notable time, cannot be excused from venial sin. - Yet the whole Hour is not to be repeated, although a great interval, for example a whole night, is interposed; because the individual psalms, indeed the individual verses, have a complete signification, and are sufficiently united either through the intention of continuing, or through the subsequent recitation.¹¹

2215. • V. The canonical Hours ought to be recited with ATTENTION AND DEVOTION: in which two things is contained the duty of the mind and heart.

A) As regards ATTENTION, it is certain that some attention is required in the recitation of the Office. A DOUBLE attention can be had, namely external and internal. 1. EXTERNAL attention consists in this, that nothing be done which is incompatible with the recitation: as it would be to chat, write, attentively listen to others speaking, and other things of this kind; but not to walk, wash oneself, gather herbs, flowers, set the fire, make the bed, comb the head, look at a hill, a river, etc., since such actions, of themselves, do not exclude attention to other things. Thus commonly with Navarro, Suarez, etc. "But Bonacina rightly adverts that some actions, with respect to one person, perhaps are distractive, but with respect to another are not."¹²

2. INTERNAL attention is placed in the application of the mind to that which is being done; and this can be threefold, namely: to the words only, that they may be duly pronounced; to the sense of the words, that they may be rightly understood; and finally to God or to divine things, so that the mind and thought of the one reciting are fixed either upon God himself, or upon his attributes, or upon the mysteries of the Lord's Passion, or upon the deeds of the Virgin Mother of God or of the Saints.¹³

With these things having been premised, THREE things are to be established as certain: 1. He who, while reciting the divine Office, does not have at least external attention, does not satisfy his obligation: whence, a Beneficiary voluntarily distracted in this way is held to restitution; because he certainly does not make his fruits his own. Thus all.¹⁴ - 2. He who cares nothing about internal attention sins at least venially; because he acts irreverently toward God¹⁵ (cf. n. 372, 6). - 3. Attention to the words suffices, with the general intention of worshipping God.¹⁶

2216. • It is ASKED. Whether INTERNAL attention is required under grave obligation?

Resp. 1. Very many indeed deny it with St. Antoninus and St. Thomas, teaching that it is true prayer which is made with the intention of praying and external attention. - The reason is both because prayer, according to St. Damascene, is a petition of fitting things from God: but it is not repugnant that our petitions can be represented by us to God even with an actual wandering of the mind; and because, if internal attention were of the essence of prayer, not even one involuntarily distracted would satisfy his obligation; for once the essence of a thing has been destroyed, although inculpably, the thing itself is destroyed. This opinion appears sufficiently probable, so that a Beneficiary, relying upon it, is not held to restore fruits received in good faith.

Resp. 2. But the more common and more probable opinion affirms it; because without internal attention prayer cannot consist, which is generally defined: the elevation of the mind to God; whence, by the very fact that the Church prescribes prayer, she also prescribes internal attention. And with this opinion there seem to harmonize both the words of the Lord, complaining about the Jews (Matt. 15:8): "This people honors me with lips: but their heart is far from me"; and the words of Trent, prescribing (sess. 24, cap. 12) that: "All (namely Canons) be compelled to perform the divine Offices... and in choir... reverently, distinctly, and devoutly to praise the name of God with hymns and canticles."¹⁷

But St. Alphonsus NOTES that even if this latter opinion is held, two things nevertheless are required in order that someone be said not to satisfy the Office: namely, that he distract himself voluntarily, and then that he fully notice his distraction. - It is said that he fully notice it; for the Doctors commonly hold that one reciting does not sin in any way if, when he notices the distraction, he uses moderate diligence for attending to the recitation. But if he half-fully notices the distraction, and does not retract it, he indeed sins venially; but he substantially satisfies the Office, since the first will of attending always perseveres, as long as it has not been revoked with full advertence.¹⁸

2217. • B) As regards PIETY or devotion, at least that is required and prescribed by which the recitation of the Office becomes an act of religion. - Hence he would not satisfy the precept who read the Hours in order to acquire knowledge for himself, to accommodate himself to a friend, etc.; for the intention of praying is necessary, not indeed actual and explicit, but virtual and implicit: which then is already had when, according to custom, the breviary is taken up so that the precept may be fulfilled¹⁹ (cf. n. 213).

The things we have said are valid concerning the bare observation of the PRECEPT. - But St. Alphonsus earnestly commends this to all, that they pay the divine Office with the greatest ardor of piety, extolling its EXCELLENCE with these praises: "A hundred private prayers cannot have so great a price as one prayer of the divine Office includes; because this is offered to the Lord in the name of the whole Church, with the words of God himself.... Let us firmly persuade ourselves that, after the most holy Sacrifice of the Mass, no more precious treasure is found in the Church than the divine Office, from which daily we can draw rivers of graces."²⁰

But that this desirable piety, and due attention, may always accompany the recitation of the Office, the COUNSELS which the holy Doctor supplies in these words will help not a little: "1. At the beginning to form the intention of praising God; - 2. to renew the intention at the Gloria Patri, or at the beginning of each psalm; - 3. to represent to oneself some mystery of the Passion; - 4. carefully to guard the senses, and other things of this sort."²¹

2218. • The principal causes which EXCUSE from the recitation of the divine Office are the following THREE: 1. impotence, 2. charity toward the neighbor, 3. dispensation.²²

I. IMPOTENCE, whether physical or moral, excuses, because no one is held to the impossible. He who can recite a part is held to perform that; indeed, if the part is as great as a little Hour, he is held under grave obligation; for the obligation is divisible, as is established from proposition 54 condemned by Innocent XI (cf. n. 224). - But if the part which you can recite does not reach the matter of a little Hour, "not even under venial sin are you obliged to recite anything; because such a slight part, taken separately, is not judged appreciable for the end intended by the law."²³

Hence: 1. Those laboring under grave illness are excused; likewise, those convalescing from grave illness (for some days, at the judgment of a prudent man) until their strength is restored; and this must be admitted even if they celebrated Mass, or read some book of recreation. - He who is certain that, on account of infirmity, he cannot recite the whole Office, and doubts whether he can recite a part, is excused from the whole Office, lest namely he be distressed by scruples, not knowing how far he can and is held to recite. The reason is because, in doubts of this sort, the natural law of preserving health prevails, and fear of grave harm is already a grave cause (cf. n. 223).²⁴

2. He is excused who in a time of persecution fears lest, from the recitation of the Breviary, he be betrayed.²⁵

3. He is not excused who lacks the Roman Breviary, and has another at hand, for example Benedictine or the like; because by either one the substance of the precept can be fulfilled. And this, St. Alphonsus says, is the more pious, reasonable, and to-be-followed opinion. - Likewise, if, having the common Office and not the proper Office of that day, you are held to say the Hours from the common, as Croix with others more truly thinks.²⁶

4. A blind man is not excused who knows by memory either the whole Office, or a notable part of it; but he is not held to commit to memory what he does not know, because this would be a means extrinsic to the precept. - On the contrary, one not able to recite alone is held to use a companion, if he can use him without his own grave inconvenience; because the use of a companion, in such a case, is judged an ordinary means of fulfilling the precept. - We said without his own grave inconvenience; because if a companion who would recite with you does not readily occur, or if you ought to pay him a stipend, you are not held to a means of this sort, extraordinary, unless you are a Beneficiary and wish to make your fruits certain.²⁷

2219. • II. CHARITY excuses, that is, a grave occupation which cannot be omitted without scandal or notable detriment of the neighbor. The reason is because the natural precept of charity prevails over ecclesiastical law (cf. n. 682).

Hence a priest is EXCUSED, either totally or partially: 1. if through the whole day he receives confessions which he cannot defer; - 2. if unexpectedly he is summoned to a dying person, and afterward no time remains which he might spend on recitation; - 3. if he is held to prepare hastily a sacred sermon which he cannot omit without scandal or reproach; - 4. if he is occupied the whole day in settling quarrels or assisting the sick, e.g. in time of plague.²⁸

2220. • III. DISPENSATION granted by legitimate power excuses. The reason is because what is of ecclesiastical law can be taken away by ecclesiastical power.²⁹ Furthermore, dispensation is validly granted: 1. by the Supreme Pontiff in every case, even without cause; 2. by the Bishop

(or by a Regular Prelate, with respect to his own subjects); but only from a just cause, with someone in particular, and for a brief time. But a cause of dispensing exists when there is doubt about moral impotence, when recourse to the Pope is difficult, when dispensation is sought on account of a motive which recurs frequently, e.g. on account of infirmity. And the Vicar General himself can do this, provided he has received a special mandate from the Bishop.¹

In Germany, and in distant regions, Bishops generally possess a more ample power. For there, by force of quinquennial faculties, they can grant to clerics that, in place of the divine Office, they recite the Rosary or other prayers, in the case in which they would not be able to carry the Breviary with them, or would be impeded by another cause.

2221. • Questions. ASK 1. Whether he who foresees an impediment is held to ANTICIPATE the recitation?

Resp. 1. If he foresees it on the preceding day, he is not held to anticipate Matins with Lauds; because the obligation of the precept has not yet begun, whence he is not held to use a privilege. - 2. If he foresees it on the day itself of the obligation, and can anticipate without great difficulty, he is held to this; because the precept presses for the whole day, and for any part of it; and therefore, within the latitude of the whole day, it must be fulfilled, namely at the time at which it can be done.²

ASK 2. What IN DOUBT, whether the cause of exemption is sufficient or not?

Resp. 1. In doubt whether the recitation will bring grave inconvenience upon you, you are not held to recite, as we have already said (n. 2218. Hence 1). - 2. In doubt whether you are excused in another way, e.g. by reason of labor, journey, charity to be exercised, etc., you are held to recite, unless a uniquely probable reason, or probable judgment, stands in your favor. But in this case it is better to remit the matter to the judgment of a prudent man, and especially to the judgment of the Superior, who can dispense in doubt.