The Roman Breviary, Roman Catholic Breviary罗马breviary ，罗马天主教breviary

General Information 一般资料

Prayer before Divine Service祈祷之前，神州服务

Open thou, O Lord, my mouth to bless thy holy Name; cleanse also my heart from all vain, evil, and wandering thoughts; enlighten my understanding; enkindle my affections; that I may say this Office worthily, with attention and devotion, and so be meet to be heard in the presence of thy divine Majesty.  Through Christ our Lord.  Amen.开放的，主啊，我的嘴来保佑你神圣的名字;清洗，也代表我的心都白费，恶，流浪思考;开导我的理解; enkindle我的情意;我可能会说，这个办公室的抱负，同时注意和献身精神，并所以开会听取在场的是你神圣的陛下，透过耶稣，我们的主。阿民。

O Lord, in union with that divine intention wherewith thou thyself on earth didst render thy praises to God, I desire to offer this my Office of prayer unto thee主啊，在联盟范围内的神意向里你是你自己在地球上的本性，使你的赞美上帝，我的愿望，以提供这个我在办公室祈祷祢

The Roman Breviary, Roman Catholic Breviary罗马breviary ，罗马天主教breviary

Catholic Information 天主教资讯

This subject may be divided, for convenience of treatment, as follows:这个题目可被划分，为方便治疗，具体情况如下：

I. DEFINITION;一，定义;
II.二。 CONTENTS;内容;
III.三。 THE HOURS;数小时;
IV.四。 COMPONENT PARTS OF THE OFFICE;组成部分办公室;
V. HISTORY OF THE BREVIARY;五，历史上的breviary ;
VI.六。 REFORMS.改革。

I. DEFINITION一，定义

This word breviary (Lat. Breviarium ), signifies in its primary acceptation an abridgment, or a compendium.这两个字breviary （ lat. breviarium ） ，标志着在其初级验收一个abridgment ，或汇编。 It is often employed in this sense by Christian authors, eg Breviarium fidei, Breviarium in psalmos, Breviarium canonum, Breviarium regularum. In litugical language Breviary has a special meaning, indicating a book furnishing the regulations for the celebration of Mass or the canonical Office, and may be met with under the titles Breviarium Ecclesiastici Ordinis , or Breviarium Ecclesiæ Rominsæ (Romanæ). In the ninth century Alcuin uses the word to designate an office abridged or simplified for the use of the laity.它往往是受雇在这个意义上，由基督教作家，如breviarium信， breviarium在psalmos ， breviarium canonum ， breviarium regularum 。 litugical语言breviary具有特殊意义，这表明一本书，在申报法规进行庆祝活动的群众或典型办公室，并可能会见标题下breviarium ecclesiastici ordinis ，或breviarium ecclesiæ rominsæ （ romanæ ） ，在第九世纪阿尔昆用这个词来指定一个办公室删节或简化为使用的俗人。 Prudentius of Troyes, about the same period, composed a Breviarium Psalterii (v. inf. V. HISTORY).普顿修的特鲁瓦，大约同一时期，组成一breviarium psalterii （五干扰素诉史） 。 In an ancient inventory occurs Breviarium Antiphonarii , meaning "Extracts from the Antiphonary".在一个古老的库存出现breviarium antiphonarii ，意思是"摘录从antiphonary " 。 In the "Vita Aldrici" occurs "sicut in plenariis et breviariis Ecclesi æ ejusdem continentur".在"履历表aldrici "发生" sicut在plenariis等breviariis ecclesi 01 ejusdem continentur " 。 Again, in the inventories in the catalogues, such notes as these may be met with: "Sunt et duo cursinarii et tres benedictionales Libri; ex his unus habet obsequium mortuorum et unus Breviarius", or, "Præter Breviarium quoddam quod usque ad festivitatem S. Joannis Baptistæ retinebunt", etc. Monte Cassino about AD 1100 obtained a book entitled "Incipit Breviarium sive Ordo Officiorum per totam anni decursionem"再次，在清单中的目录，如债券，因为这些可能会遇到： "有约必守等二人cursinarii等tres benedictionales书;特惠他unus habet obsequium mortuorum等unus breviarius " ，或者是" præter breviarium quoddam和usque专案festivitatem s 。 joannis baptistæ retinebunt "等的Monte cassino约公元1100名获得了一本书，名为" incipit breviarium sive集体诉讼officiorum每totam安妮decursionem "

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From such references, and from others of a like nature, Quesnel gathers that by the word Breviarium was at first designated a book furnishing the rubrics, a sort of Ordo. The title Breviary , as we employ it -- that is, a book containing the entire canonical office -- appears to date from the eleventh century.从这些参考文献，并从别人一个喜欢大自然， quesnel搜集到了这个词breviarium是先指定一本书，在申报总主题，是一种集体诉讼。标题breviary ，正如我们聘请它，那就是-一本书，其中载有整个典型办事处-看来日期是从1 1世纪。

St. Gregory VII having, indeed, abridged the order of prayers, and having simplified the Liturgy as performed at the Roman Court, this abridgment received the name of Breviary , which was suitable, since, according to the etymology of the word, it was an abridgment.圣格雷戈里七过，而事实上，删节秩序祈祷，并经简化礼仪中，因为演出在罗马法院，这abridgment收到的名义breviary ，这是合适的，因为，根据我的语言的字，它是一个abridgment 。 The name has been extended to books which contain in one volume, or at least in one work, liturgical books of different kinds, such as the Psalter, the Antiphonary, the Responsoriary, the Lectionary, etc. In this connection it may be pointed out that in this sense the word, as it is used nowadays, is illogical; it should be named a Plenarium rather than a Breviarium , since, liturgically speaking, the word Plenarium exactly designates such books as contain several different compilations united under one cover.名称已扩展至图书，其中包含一册，或至少在1个工作人员，礼仪书籍的不同种类，如以psalter ， antiphonary ， responsoriary ， lectionary等等，在这方面，不妨指出在这个意义上的词，因为它是用来如今，是不符合逻辑的，它应该被命名plenarium而非breviarium ，这是因为， liturgically来说，这个词plenarium正是指定诸如书籍，包含几个不同的汇编美国下一个封面。 This is pointed out, however, simply to make still clearer the meaning and origin of the word; and section V will furnish a more detailed explanation of the formation of the Breviary.这是指出，但只是为了做出更清晰的意义和词源;第五节将为其提供一个更详细的解释，形成了breviary 。

II.二。 CONTENTS目录

The Roman Breviary, which with rare exceptions (certain religious orders, the Ambrosian and Mozarabic Rites, etc.) is used at this day throughout the Latin Church, is divided into four parts according to the seasons of the year: Winter, Spring, Summer, and Autumn.罗马breviary ，这难得的例外（某些宗教命令， ambrosian和莫扎拉布素歌礼仪等） ，是用来在这一天，在整个拉丁美洲教会，共分为四个部分，依季节的一年：冬季，春季，夏季，秋两季。 It is constructed of the following elements: (a) the Psalter; (b) the Proper of the Season; (c) Proper of the Saints; (d) the Common; (e) certain special Offices.这是建造的下列内容： （一） psalter ; （二）适当的季节; （三）适当的圣徒; （四）共同; （五）某些特殊的办事处。

(a) The Psalter （一） psalter

The Psalter is the most ancient and the most venerable portion of the Breviary.该psalter是最古老和最古老部分的breviary 。 It consists of 150 psalms, divided in a particular way, to be described later.它由150个诗篇，分在一个特定的方式，来形容。 These psalms formed the groundwork of the Liturgy of the Jews for twelve centuries before Christ, and He certainly made use of these formularies for His prayers, and quoted them on several occasions.这些诗篇，形成了地基的礼仪中的犹太人，为12世纪前基督的，他肯定有使用这些处方，为他祈祷，并引述他们好几次。 The Apostles followed His example, and handed down to the Christian Churches the inheritance of the Psalter as the chief form of Christian prayer.使徒们遵循他的榜样，并流传基督教继承了psalter作为行政形式的基督教祈祷。 The Church has carefully preserved them during the lapse of centuries and has never sought to replace them by any other formularies.教会已仔细保存，他们在事隔百年，并没有也从不谋求取代任何其他处方。 Attempts have been made from time to time to compose Christian psalms, such as the Gloria in excelsis , the Te Deum , the Lumen Hilare , the Te Decet Laus , and a few others; but those which the Church has retained and adopted are singularly few in number.已经作出不时地去基督教诗篇，如凯莱在excelsis ， 特deum ， 管腔hilare ， 特decet laus ，以及其他几个，但那些教会保留，并采用奇异数在号码。 The rhythmic hymns date from a period later than the fourth and fifth centuries, and at best hold a purely secondary place in the scheme of the Office.节奏圣歌日期从稍后一个时期，比第四次和第五次百年来，并在最佳的举行，纯粹是次要的地方，在这项计划中的办公室。 Thus the Book of Psalms forms the groundwork of Catholic prayer; the lessons which fill so important a place in this prayer are not, after all, prayer properly so called; and the antiphons, responsories, versicles, etc., are but psalms utilized in a particular manner.因此，这本书的诗篇形式地基天主教祈祷;教训，填补了这么重要的地方，在这种祷告是没有，毕竟，祈祷妥善所谓以及antiphons ， responsories ， versicles等，但诗篇利用特定方式。

In the Breviary, however, the Psalter is divided according to a special plan.在breviary ，不过， psalter共分根据一项特别计划。 In the earliest period the use of the Book of Psalms in the Office was doubtless exactly similar to that which prevailed amongst the Jews.在最早时期的使用这本书的诗篇在办公室无疑正是类似那种占了上风，其中犹太人。 The president of the choir chose a particular psalm at his own will.总统合唱团选择了，尤其是诗篇，在他自己的意愿。 Some psalms, such as xxi, seem specially appropriate to the Passion.一些诗篇，如二十一世纪，似乎特别适合于该激情。 Another was adapted to the Resurrection, a third suited the Ascension, while others again are specially referable to the Office of the Dead.另一个问题是，适应复活，第三顺乎阿森松岛，而另一些又是专门的参考，以办事处的死者。 Some psalms provide morning prayers, others those for night.一些诗篇提供早祈祷，但其他那些在夜。 But the choice was left in the hands of the bishop or president of the choir.但选择是留在手中的主教或总统的合唱团。 Later, probably from the fourth century, certain psalms began to be grouped together, to respond to the divers requirements of the Liturgy.后来，大概从四世纪时，某些诗篇开始被归类在一起，以回应市民的要求，潜水员的礼仪。

Another cause led to these groupings and arrangements of the Psalter. Some monks were in the habit of reciting daily the whole of the 150 psalms.另一个原因导致这些组合和安排的psalter 有些僧侣人的习惯，每天背诵全长达150诗篇。 But this form of devotion, apart from lessons and other formularies, occupied so much time that they began to spread the recitation of the entire Psalter over a whole week. 但这种形式的奉献，除了经验教训和其他处方，占用那么多时间，他们就开始散布背诵整个psalter超过一个星期。 By this method each day was divided into hours, and each hour had its own portion of the Psalter. From this arrangement arose the idea of dividing the Psalter according to specially devised rules. 用这种方法每一天分成小时，每一个小时都有自己的一部分的psalter从这种安排产生的想法除以psalter根据专门制订了规则。 St. Benedict was one of the earliest to set himself to this task, in the sixth century.圣本笃是国内最早设置自己的这项工作，在第六世纪。 In his Rule he gives minute directions how, at that period, the psalms were to be distributed at the disposition of the abbot; and he himself drew up such an arangement.在他的统治，他给人分钟方向如何，在那个时期，诗篇名，将分发给在处置该住持;他自己制定了这样的安排。 Certain psalms were set apart for the night offices, others for Lauds, others for Prime, Terce, Sext, and None, others for Vespers and Compline.某些诗篇被选派为夜间办事处，别人赞美，为他人总理，泰尔塞， sext ，没有的话，别人晚祷和compline 。

It is a subject of discussion amongst liturgists whether this Benedictine division of the psalms is anterior or posterior to the Roman Psalter.这是一个讨论的主题之一， liturgists这是否笃司的诗篇，是前或后到罗马帝国psalter 。 Although it may not be possible to prove the point definitely, still it would seem that the Roman arrangement is the older of the two, because that drawn up by St. Benedict shows more skill, and would thus seem to be in the nature of a reform of the Roman division.虽然它可能无法证明这一点肯定，但它似乎是罗马的安排，是老一辈的两个，因为这是制定了由圣本笃显示更多的技能，并会因此似乎是在性质上一改革的罗曼司。 In any case, the Roman arrangement of the Psalter reaches back to a hoary antiquity, at least to the seventh or eight century, since when it has not undergone any alteration.在任何情况下，罗马安排的psalter达到回复到hoary古物，至少在第七，八世纪，自那时以来一直没有进行任何改动。 The following is its disposition.以下是它的配置。

Psalms i-cviii are recited at Matins, twelve a day; but Sunday Matins have six more psalms divided between the three nocturns.诗篇一cviii是背诵在晨祷，有十二个一天，但周日在晨祷有六个更加诗篇分为三个nocturns 。 Thus:因此：

The psalms omitted in this series, namely, iv, v, xxi-xxv, xlii, l, liii, lxii, lxiv, lxvi, lxxix-xcii, and xciv, are, on account of their special aptitude, reserved for Lauds, Prime, and Compline.诗篇省略这一系列，即四，五， 21 - 25 ，四十二， L时， liii ， lxii ， lxiv ， lxvi ， lxxix - xcii ， xciv ，是考虑到他们的特殊能力，预留给首相，总理，并compline 。

The series, from Ps.该系列，由聚苯乙烯。 cix to Ps. cix到PS 。 Cxlvii inclusively, are used at Vespers, five each day, except Psalms cxvii, cxviii, and cxlii, reserved for other hours. cxlvii含，并用晚祷，五个每一天，除了诗篇cxvii ， cxviii ， cxlii ，预留作其他小时。 The last three, cxlviii, cxlix, and cl, which are specially called the psalms of praise (Laudes), because of the word Laudate which forms their leitmotiv, are always used in the morning Office, which thus gets its name of Lauds.过去三年， cxlviii ， cxlix ，和Cl ，这是特意的所谓诗篇赞美（ laudes ） ，因为这个词laudate形成自己的中心思想，都用在上午办公，因此而得名的赞扬。

A glance at the above tables will show that, broadly speaking, the Roman Church did not attempt to make any skilful selection of the psalms for daily recitation.综观上述统计表显示，广义而言，罗马教会并没有试图作出任何娴熟的选择诗篇，为每天背诵。 She took them in order as they came, except a very few set apart for Lauds, Prime, and Compline, and selected Ps.她带他们，以便为他们来时，除了极少数设置除了为首相，总理，并compline ，筛选出的PS 。 cxviii for the day hours. cxviii为当天小时。 Other Liturgies, as the Ambrosian, the Mozarabic, and the Benedictine, or monastic, have Psalters drawn up on wholly different lines; but the respective merits of these systems need not be here discussed.其他liturgies ，由于ambrosian ，莫扎拉布素歌，并隐修院，还是寺院，有psalters制定了关于完全不同的路线，但各自的优点，这些系统不必在此讨论。 The order of the ferial Psalter is not followed for the festivals of the year or for the feasts of saints; but the psalms are selected according to their suitableness to the various occasions.该命令的ferial psalter是没有遵循，为节日的年份或席间的圣人，但诗篇选定根据其适宜性，以各种场合。

The history of the text of this Psalter is interesting.历史上的文本，这psalter有趣的是。 The most ancient Psalter used in Rome and in Italy was the "Psalterium Vetus", of the Itala version, which seems to have been introduced into the Liturgy by Pope St. Damasus (d. 384).最古老的psalter用于在罗马和意大利是" psalterium老" ，该名单的版本，它似乎已被介绍到礼仪，由教宗圣达玛苏（四384 ） 。 He it was who first ordered the revision of the Itala by St. Jerome, in AD 383.他是谁首先下令修改的名单，由圣杰罗姆，在公元383 。 On this account it has been called the "Psalterium Romanum", and it was used in Italy and elsewhere till the ninth century and later.关于这个帐户，它被称为" psalterium romanum " ，它被用来在意大利及其他地方，直到第九世纪及以后的。 It is still in use in St. Peter's at Rome, and many of the texts of our Breviary and Missal still show some variants (Invitatory an Ps. xciv, the antiphons of the Psalter and the responsories of the Proper of the Season, Introits, Graduals, Offertories, and Communions).这是目前仍在使用的，在圣彼得大教堂，在罗马，和很多的文本，我们breviary和missal仍然呈现出一些变种（ invitatory一个聚苯乙烯。 xciv ， antiphons的psalter和responsories的适当的季节， introits ， graduals ， offertories ， communions ） 。 The Roman Psalter also influences the Mozarabic Liturgy, and was used in England in the eighth century.罗马psalter也影响了莫扎拉布素歌礼仪中，并用在英国在第八世纪。 But in Gaul and in other countries north of the Alps, another recension entered into competition with the "Psalterium Romanum" under the somewhat misleading title of the "Psalterium Gallicanum"; for this text contained nothing distinctively Gallican, being simply a later correction of the Psalter made by St. Jerome in Palestine, in AD 392.但在高卢，并在其他国家北部的阿尔卑斯山，另一recension进入竞争与" psalterium romanum "根据有些误导的标题" psalterium gallicanum " ，为这一案文载无关鲜明gallican ，小富即安稍后更正了psalter所作的圣杰罗姆在巴勒斯坦，在公元392 。 This recension diverged more completely than the earlier one form the Itala; and in preparing it St. Jerome had laid Origen's Hexapla under contribution.这recension分道扬镳更彻底，比早些时候的一个组成名单，以及在准备这圣杰罗姆已奠定了渊源的hexapla下的贡献。 It would seem that St. Gregory of Tours, in the sixth century, introduced this translation into Gaul, or at any rate he was specially instrumental in spreading its use; for it was this Psalter that was employed in the Divine psalmody celebrated at the much honoured and frequented tomb of St. Martin of Tours.这似乎是说，圣格雷戈里的旅行团，在第六世纪，我们推出这项翻译成高卢，或者无论如何，他特意在蔓延，它的使用，因为它是这个psalter这是受聘于神psalmody庆祝得多荣幸，并经常光顾墓圣马丁的旅行团。 From that time this text commenced its "triumphal march across Europe".自那时起这一案文展开，它的"凯旋门三月整个欧洲" 。 Walafrid Starbo states that the churches of Germany were using it in the eighth century: -- "Galli et Germanorum aliqui secundum emendationem quam Hieronymus pater de LXX composuit Psalterium cantant". walafrid史塔波国教会的德国人使用它在第八世纪： -"嘉丽等g ermanoruma liqui对S ecundume mendationem怎么h ieronymus父亲德l xxc omposuitp salteriumc antant" 。 About the same time England gave up the "Psalterium Romanum" for the "Gallicanum".大约同一时间，英国放弃了" psalterium romanum " ，为" gallicanum " 。 The Anglo-Saxon Psalter already referred to was corected and altered in the ninth and tenth century, to make it accord with the "Gallicanum".盎格鲁-撒克逊psalter已经所指的是corected及改动，在第九届和第十届世纪，使之符合" gallicanum " 。 Ireland seems to have followed the Gallican version since the seventh century, as may be gathered from the famous Antiphonary of Bangor.爱尔兰似乎已跟随gallican版自公元7世纪，可搜集到的著名antiphonary的班戈。 It even penetrated into Italy after the ninth century, thanks to the Frankish influence, and there enjoyed a considerable vogue.它甚至渗透到意大利第九世纪之后，多亏了法兰克的影响，并有享有相当流行。 After the Council of Trent, St. Pius V extended the use of the "Psalterium Gallicanum" to the whole Church, St. Peter's in Rome alone still keeping to the ancient Roman Psalter.经过理事会的遄达，圣比约v延长使用" psalterium gallicanum " ，以整个教会，圣彼得在罗马独自仍保持以古罗马psalter 。 The Ambrosian Church of Milan has also its own recension of the Psalter, a version founded, in the middle of the fourth century, on the Greek.该ambrosian教堂米兰还自己recension的psalter ，一个版本成立后，在中间的第四个世纪，对希腊文。

(b) The Proper of Season （二）适当的季节

This portion of the Breviary contains the Office of the different liturgical seasons.这部分人的breviary载办公室根据不同的礼仪季节。 As is well known, these periods are now thus arranged: Advent, Christmastide, Septuagesima, Lent, Holy Week, paschal time, and the time after Pentecost.如所周知，这些时期正因此安排：来临， christmastide ， septuagesima ，出借，圣周，逾越时间，而时间后，五旬。 But ony by slow degrees did this division of the liturgical year develop its present form.但集落缓慢度没有这个师的礼仪年的发展，其目前的形式。 It must be traced through its various stages.它必须通过追查它的各个阶段。 It may indeed be said that originally there was no such thing as a liturgical year.它确实可能说，原本有没有这回事，作为礼仪一年。 Sunday, the day above all of the Eucharistic celebration, is at once the commemoration of the Passion, Death, and Resurrection of Jesus Christ; men spoke of the "Pasch of the Crucifixion", of the "Pasch of the Ressurection" -- pascha staurosimon; pascha anastasimon ; every Sunday was a renewal of the paschal festival.周日，这一天以上所有的圣体圣事的庆典上，是在一次纪念基督受难，死亡，与复活的基督;官兵谈到， " pasch的受难日" ， " pasch的复活" -逾越节staurosimon ;逾越节anastasimon每周日，是一个延续的逾越节。 It was only natural that on the actual anniversary the feast shouldbe kept with peculiar solemnity, for it was the foremost Christian feast, and the centre of the liturgical year.这是很自然的说，就实际周年盛宴shouldbe保存特有的严肃性，这是首要的基督教节日，以及该中心的礼仪。 Easter drew in it is train Pentecost, which was fixed as the fiftieth day after the Resurrection; it was the festival commemorating the Descent of the Holy Ghost on the Apostles.复活节提请在它是列车五旬，这是固定的，因为50天的复活之后，这是艺术节纪念后裔的圣灵对门徒。 These fifty days made up an unbroken festival, a Jubilee, a time of joy during which there was no fasting and when penitential exercises were suspended.这些50天作出了一个绵延不绝之际，大庆，也是时代的喜悦中，并不存在空腹时penitential演习一度停顿。 These two feasts thus linked together are mentioned by ecclesiastical writers from the second century onwards.这两个节日，因此连在一起是提到教会作家，从公元二世纪起。

Just as Easter was followed by fifty days of rejoicing, so it had its period of preparation by prayer and fasting, from which arose the season of Lent, which, after various changes, commenced finally forty days before Easter, whence its name of Quadragesima. The other rallying-point of the liturgical year is the feast of Christmas, the earliest observance of which is of very remote antiquity (the third century at least).正如复活节其次是50天的大喜日子，所以它有它的准备期，祷告和斋戒，从其中出现的季节借出，经过各种变化，展开最后四十天过复活节，何时会有自己的名字quadragesima 。其他凝聚点的礼仪今年是盛宴的圣诞，最早遵守的，是很远古（三世纪至少） 。 Like Easter, Christmas had its time of preparation, called Advent, lasting nowadays four weeks.如复活节，圣诞节有其时间的筹备，所谓的来临，持久，如今四周。 The remainder of the year had to fit in between these two feasts.在余下的一年，以适应在这两者之间的盛宴。 From Christmas to Lent two currents may be observed : into one fell the feasts of the Epiphany and the Purification, and six Sundays after the Epiphany, constituting Christmastide. The remaining weeks after these Sundays fall under the influence of Lent and, under the name of Septuagesima, create a sort of introduction to it, since these three weeks, Septuagesima, Sexagesima, and Quinquagesima, really belong to Lent by reason of their character of preparation and penance.从圣诞节到伸出两个电流，可观察到：一下跌席间的顿悟和净化，及六，周日后，顿悟，构成christmastide 。余下星期后，这些属于周日的影响下，贷出，名义下septuagesima ，创造一种介绍，因为这三个星期内， septuagesima ， sexagesima ， quinquagesima ，真正属于借给由于其性质，制备和忏悔。

The long period between Pentecost and Advent, from May to December, still remains to be dealt with.很长时间之间五旬和降临节，从5月至12月，仍然没有得到处理。 A certain number of Sundays cluster round special great festivals, as those of St. John the Baptist (24 June), the holy Apostles Peter and Paul (29 June), St. Lawrence (10 August), and St. Michael (29 September).一定数量的星期日集群一轮特别的伟大节日，因为这些施洗者圣约翰（ 6月24日） ，圣使徒彼得和保罗（ 6月29日） ，圣劳伦斯（ 8月10日） ，和圣迈克尔（ 9月29日） 。 At later date these days, which did not fit very conveniently into the general scheme, tended to disappear, and were absorbed into the common time after Pentecost, made up of twenty-four Sundays, thereby uniting Pentecost with Advent; and thus the cycle of the liturgical year is completed.在稍后的日期，这些日子，不适合很方便地纳入总体方案，往往消失了，被吸收到共同的时间后，五旬人，其中24星期日，从而团结与五旬的来临;从而循环教会礼仪年完成。

The Proper of the Season contains, therefore, the Office of all the Sundays and festivals belonging to it, with special lessons, extracts from the Gospels, and frequently also proper antiphons, responsories, and psalms, adapted to the peculiar character of these different periods.正确的，本赛季载，因此，办公室的所有星期日及节日属于它的，有特殊的经验教训，摘录福音，而且经常还适当antiphons ， responsories ，和诗篇改编，以特有的性质，这些不同的历史时期。 It is in the composition of this Liturgy that the Roman Church has displayed her gifts of critical judgment, liturgical taste, and theological acumen.这是在组成这个礼仪中说，罗马教会展示了她的礼物，关键判断，礼仪味道及神学的敏锐。 The difference in the character of these periods may be studied in such works as Dom Guéranger's "Liturgical Year".差异的特点，这些时段，可在研究了这些工程作为DOM的guéranger的"礼仪年" 。

(c) Proper of the Saints （三）适当的圣徒

Following on the Proper of the Season comes in the Breviary the Proper of the Saints, that is to say, that part which contains the lessons, psalms, antiphons, and other liturgical formularies for the feasts of the saints.下列关于如何正确的来临，在breviary适当的圣人，这就是说，该部分，其中包含了经验教训，诗篇， antiphons ，和其他礼仪处方席间的圣徒。 In reality this Proper commemorates a very large number of saints who find mention in the ecclesiastical Calendar; this, however, meed not be given here, as it can easily be consulted.在现实中，这一正确的是纪念一个非常大的数目圣人，他们找到一提教会行事历;不过，这meed不会考虑在这里，因为它能够很容易被征询市民的意见。 But it may be noted that the greater number of the days of the year -- at least nine-tenths - are appropriated to special feasts; and the question has therefore been seriously debated, every time a movement for the reform of the Breviary has arisen, as to how to save the Divine Office from being overwhelmed by these feasts, and as to how to restore to the ferial Office its rightful ascendancy.不过，它可能需要指出的是，更大数量的几天的一年-至少十分之九-财政拨付到特殊节日和问题，因此，当局已认真辩论，每一次运动，为改革的b r eviary出现至于如何拯救神圣的办公室被压倒这些节日，至于如何恢复到ferial办公室其应有的支配地位。 This is not the place for the discussion of such a problem; but it may be said that this invasion of the Proper of the Season has reached such proportions imperceptilbly.这不是地方讨论这样一个问题，但可以说，这次入侵的适当，本赛季已经达到这样的比例imperceptilbly 。 It was not always thus; in the beginning, up to the seventh, and even up to ninth, century, the feasts of saints observed in the Breviary were not numerous, as may be proved by comparing modern Calendars with such ancient ones as may be seen in "An Ancient Syrian Martyrology", "Le calendrier de Philocalus", "Martyrologium Hieronymianum", "Kalendarium Carthaginense".它并非总是因此，在开始时，到第七，甚至高达第九，世纪，席间圣人观察到在breviary人并不多，因为可以证明，通过比较现代历法等古老的可能可见，在"一个古老的叙利亚martyrology " ， "乐calendrier德philocalus " ， " martyrologium hieronymianum " ， " kalendarium carthaginense " 。 These Calendars contain little more than the following list, beyond the great festivals of the Church:这些日历包含略多于下列清单，超出了伟大节日的教会：

(d) The Common （四）共同

Under this designation come all the lessons, Gospels, antiphons, responsories, and versicles which are not reserved to a special occasion, but may be employed for a whole group of saints.根据这一名称来所有的经验教训，福音， antiphons ， responsories ， versicles不属于预留一个特别的日子，但可为整个集团的圣人。 These Commons are those of Apostles, Evangelists, Martyrs, Confessors Pontiffs, Confessors non-Pontiffs, Abbots, Virgins, and Holy Women.这些商品，都是那些使徒，福音使者，烈士， confessors教宗， confessors非教宗，方丈都很，处女和神圣的女性。 To these may be added the Offices of the Dedication of the Churches, and of the Blessed Virgin.这可能会增加该办事处的奉献教会，以及圣方。 The Office of the Dead occupies a place apart.办公室死者占有了一席之地，除了。 It is most difficult to fix the origin of these Offices.这是最难定的原产地，这些办事处。 The most ancient seem to belong to the ninth, the eighth, and even the seventh century, and through special formularies may even date still further back.最古老的，似乎是属于第九，第八，甚至是公元7世纪，并通过特殊的处方，甚至可能日期仍在进一步回。 To give one example, the antiphons of the Common of Martyrs in paschal time, "Sancti tui, Domine, florebunt sicut lilium, et sicut odor balsami erunt ante te", "Lux perpetua lucebit sanctis tuis, Domine et Aeternitas temporum", are taken from the Fourth Book of Esdras (apocryphal), which was rejected almost everywhere about the end of the fourth century; these verses, therefore, must probably have been borrowed at a period anterior to that date.举一个例子， antiphons的共同烈士在逾越节的时候， " sancti吊，主， florebunt sicut百合等sicut气味balsami erunt前厅德" ， "勒克司perpetua lucebit sanctis tuis ，主等aeternitas temporum " ，都采取了从第四册埃斯德拉斯（猜测） ，其中被否决几乎处处底左右四世纪时，这些小诗，所以，一定要很可能已在借来的一段时间前到该日期。 Probably, also, in the very beginning, the most ancient of these Common Offices were Proper Offices, and in some of them special features supporting this supposition may be noticed.也许，此外，在开始的时候，最古老的这些共同的办事处被妥善办事处，并在他们中的一些人的特殊功能，支持这一假设可能会注意到。 Thus, the Common of Apostles is apparently referable to the Office of Sts.因此，共同的使徒显然是借鉴，以使办事处的STS 。 Peter and Paul and must bave been adapted later for all the Apostles.彼得和保罗及必须的表皮进行了调整后，所有的使徒。 Such versicles as the following in the Common of Martyrs: "Volo, Pater, ut ubi ego sum, illic sit et minister meus", "Si quis mihi ministraverit, honorificabit illum Pater meus", seem to point to a martyr-deacon ( diakonos , minister), and may perhaps specially refer to St. Lawrence, on account of the allusion to the words of his Acts: "Quo, sacerdos sancte, sine ministro properas?"这种versicles作为以下，在共同的烈士说： "想要，父亲， UT斯达康育碧自我总结， illic静坐等部长我的" ， "硅谷歌，让我ministraverit ， honorificabit illum我的父亲" ，似乎点到烈士-执事（ diakonos部长） ，并可能是专门指圣劳伦斯，对帐户的典故来的话，他的行为： "维持现状， sacerdos神圣，正弦ministro properas " ？ Also, the numerous allusions to a crown or a palm in these same antiphons refer without doubt to the holy martyrs, Stephen, Lawrence, and Vincent, whose names are synonyms for the crown and laurel of victory.此外，许多典故，一冠或者Palm在这些相同antiphons指毫无疑问，向神圣的殉道者，张鉴泉，劳伦斯，和文森，他们的名字是同义词官方桂冠的胜利。 The details necessary for the proof of this hypothesis could only be given in a fuller treatise than this; suffice it to say that from the literary standpoint, as from that of archæology or liturgy, these Offices of the Common contain gems of great artistic beauty, and are of very great interest.详情必要时，为证明这一假说只能给出更详尽地论述比这只须讲说，从文学的角度来说，作为从即考古学或礼仪中，这些办事处的共同遏制的瑰宝，具有艺术之美，并具有十分重大的利益。

(e) Special Offices （五）特种办事处

The Office of the Blessed Virgin, also very ancient in some of its parts, is of great dogmatic importance; but students of this subject are referred to the Rev. EL Taunton's "The Little Office of Our Lady".办公室的小圣，也很古老，在它的一些部件，是非常教条化的重要性，但学生对这个课题获转介往牧师下午风景如画的"小小办公室的圣母" 。

The Office of Dead is, without a shadow of doubt, one of the most venerable and ancient portions of the Breviary, and deserves a lengthy study to itself.办公室的死，没有一个影子疑问，其中最古老和古老部分的breviary ，值得长期研究，以本身。 The Breviaries also contain Offices proper to each diocese, and certain special Offices of modern origin, which, consequently, need not here detain us.该breviaries还含有办事处妥善每个教区，以及某些特殊的办事处现代出身，其中，因此，有必要在此并非扣留我们。

III.三。 THE HOURS工时

The prayer of the Breviary is meant to be used daily; each day has its own Office; in fact it would be correct to say that each hour of the day has its own office, for, liturgically, the day is divided into hours founded on the ancient Roman divisions of the day, of three hours apiece -- Prime, Terce, Sext, None, and Vespers, and the night Vigils.祷告的breviary是指可用于日常生活，每一天都有自己的办公室;事实上，它会正确地说，每个小时的白天有自己的办公室，供， liturgically ，一天分成小时，就成立古罗马分部的一天，三个小时分-风华正茂，泰尔塞， s ext，无，和晚祷，夜间守夜。 In conformity with this arrangement, the Office is portioned out into the prayers of the night vigils, that is to say Matins and Lauds.在符合这个安排，该厅正portioned到祈祷的夜间守夜，也就是说晨祷和赞扬。 Matins itself is subdivided into three nocturns, to correspond with the three watches of the night: nine o'clock at night, midnight, and three o'clock in the morning. The office of Lauds was supposed to be recited at dawn. The day offices corresponded more or less to the following hours: Prime to 6 AM, Terce to 9 AM, Sext to midday, None to 3 PM, Vespers to 6 PM It is necessary to note the words more or less , for these hours were regulated by the solar system, and therefore the length of the periods varied with the season.晨祷本身又分为三个nocturns ，为了符合三个手表，晚上： 9时，在夜间，凌晨，凌晨三时， 该办公室的赞美本来是要背诵在黎明。一天办事处对应较多或较少，以下列时间： 首相时至6时，泰尔塞至9时， sext到中午时，没有时至下午三时，晚祷时至6时，有必要注意词语较多或较少 ，为这几个小时内被监管太阳系，因此，这么长的时期，不同的季节。

The office of Compline, which falls somewhat outside the above division, and whose origin dates later than the general arrangement, was recited at nightfall.办公室compline ，属于略超出上述分工，其原产地的日期不迟于一般的安排，是吟诵入夜。 Nor does this division of the hours go back to the first Christian period.这也不记名表决的时间回去给第一基督教时期。 So far as can be ascertained, there was no other public or official prayer in the earliest days, outside the Eucharistic service, except the night watches, or vigils, which consisted of the chanting of psalms and of readings from Holy Scripture, the Law, and the Prophets, the Gospels and Epistles, and a homily.所以，据知，目前还没有其它公共或官方祈祷，在最早的日子，外面圣体圣事的服务中，除夜间手表，或晚会，其中的呼喊的诗篇和读数从圣经，法律，和先知，福音书和书信，并讲道。 The offices of Matins and Lauds thus represent, most probably, these watches.该办事处的晨祷和赞扬，因此，代表，极有可能，这些手表。 It would seem that beyond this there was nothing but private prayer; and at the dawn of Christianity the prayers were said in the Temple, as we read in the Acts of the Apostles.这似乎超出了这个报告只是私人祈祷，并在拂晓的基督教祈祷者说，在寺庙中，因为我们在阅读行为的使徒。 The hours equivalent to Terce, Sext, None, and Vespers were already known to the Jews as times of prayer and were merely adopted by the Christians.时数相当于泰尔塞， sext ， 0票，并晚祷已经知道向犹太人随着时代的祈祷和仅仅通过基督徒。 At first meant for private prayer, they became in time the hours of public prayer, especially when the Church was enriched with ascetics, virgins, and monks, by their vocation consecrated to prayer.首先意味着私人祈祷，他们已成为在时间的工时公开祈祷，特别是当教会是丰富苦行者，处女和僧侣，他们的天职， consecrated祷告。 From that time, ie from the end of the third century, the monastic idea exercised a preponderant influence on the arrangement and formation of the canonical Office.自那时起，即从去年底的第三个世纪，寺院构思行使作的影响，对安排，并形成了典型办公室。 It is possible to give a fairly exact account of the establishment of these Offices in the second half of th fourth century by means of a document of surpassing importance for the history we are now considering: the "Peregrinatio ad Loca Sancta", written about AD 388, by Etheria, a Spanish abbess.这是有可能让一个相当精确的帐户内设立这些办事处将在下半年第四次世纪通过一个文件的重要性超越，为历史中，我们现正考虑： " peregrinatio专案失水sancta " ，写广告388 ，由邑泽里阿，一名西班牙住持。 This narrative is specifically a description of the Liturgy followed in the Church of Jerusalem at that date.这说明是专门介绍礼仪之后，在教堂的耶路撒冷，在该日期。

The Offices of Prime and Compline were devised later, Prime at the end of the fourth century, while Compline is usually attributed to St. Benedict in the sixth century; but it must be acknowledged that, although he may have given it its special form for the West, there existed before his time a prayer for the close of the day corresponding to it.该办事处的首要和compline分别制定后，总理在去年底的第四个世纪，而compline通常归因于圣本笃在第六世纪;不过，我们必须承认这一点，尽管他或许会给它自己的特殊形式为西方之外，还存在在他的时代之前祈祷，为结束一天对应。

IV.四。 COMPONENT PARTS OF THE OFFICE组成部分办公室

Each of the hours of the Office in the Roman Liturgy is composed of the same elements: psalms (and now and then canticles), antiphons, responsories, hymns, lessons, versicles, little chapters, and collects (prayers).每一项时，该办事处在罗马教会礼仪组成的同一内容：诗篇（我现在和当时的canticles ） ， antiphons ， responsories ，圣歌，教训， versicles ，小章，并收集（祈祷） 。

A few words must be said about each of these elements from the particular point of view of the Breviary.几句话必须说，对于上述每个分子从特定的角度来看，该breviary 。

(a) Psalms and Canticles （一）圣歌和canticles

Nothing need here be added to what has already been said in section II concerning the psalms, except that they are used in the Breviary sometimes in order of sequence, as in the ferial Offices of Matins and Vespers, sometimes by special selection, independently of the order of the Psalter, as in Lauds, Prime, Compline, and, in general, in the Offices of the Saints and other feasts.没有必要在此加以补充，以什么已经说了，在第二节有关诗篇，除非它们被用来在breviary有时为了顺序，因为在ferial办事处晨祷和晚祷，有时特别遴选，是独立于有序的psalter ，如同赞美，风华正茂， compline ，并且在总体上，在办事处的圣徒和其他节日。 Another point of notice in the composition of the Roman Office is that it allows of the inclusion of a certain number of canticles, or songs, drawn from other portions of Holy Writ than the Psalter, but put on the same footing as the psalms.另一点的通知，组成罗马办事处是，它允许对列入一定数量的canticles ，或歌曲，从其他部分神圣令状比psalter ，而是放在同一立足点上诗篇。 These are: the Canticle of Moses after the passage of the Red Sea (Exodus, xv); the Canticle of Moses before his death (Deut., xxxii); the Prayer of Anne the mother of Samuel (I Kings, ii); the Prayer of Jonas (Jon., ii); the Canticle of Habacuc (Habacuc, iii); the Canticle of Ezechias (Is., xxxviii); The Benedicite (Dan., iii, lii); lastly, the three canticles drawn from the New Testament: the Magnificat, the Benedictus, and the Nunc dimittis.这两个组织是： canticle的摩西通过后，在红海（出埃及记， XV ）号决议; canticle的摩西在他死之前（申命记，三十二） ;祷告的安妮的母亲塞缪尔（列王，二） ;祷告的盟（ jon. ， Ⅱ ） ; canticle的habacuc （ habacuc ，三） ; canticle的埃泽希亚什（ is. ，三十八） ; benedicite （ dan. ，三， LII ）号决定;最后，三个canticles取自新约全书： Magnificat ） ， benedictus ，并很快dimittis 。

This list of canticles coincides more or less with those used in the Greek church.这份名单的canticles恰逢较多或较少与那些用在希腊教会。 St. Benedict admits these canticles into his Psalter, specifically stating that he borrows them from the Church of Rome, and thus providing a further argument for the priority of the Roman Office over the monastic.圣本笃坦承这些canticles进他的psalter ，具体说明他借用他们从罗马教会，并提供了进一步的论据为优先的罗马办公室修道。

(b) Antiphons （二） antiphons

The antiphons which are read nowadays in the Breviary are abridged formularies which almost always serve to introduce a psalm or canticle.该antiphons都是看过如今在breviary是删节处方，其中几乎都是以引进诗篇或canticle 。 They consist sometimes of a verse taken from a psalm, sometimes of a sentence selected from the Gospels or Holy Scripture, eg "Euge, serve bone, in modico fidelis, intra in gaudium Domini tui"; occasionally they consist of phrases not culled from the Bible, but modelled on its style, ie they are the invention of a liturgical author, for example: "Veni, Sponsa Christi,accipe coronam, quam tibi Dominus præparavit in æternum".这些软，有时一首诗从诗篇，有时一个句子，选自福音或神圣的经文，例如： " euge ，服务于骨，在modico fidelis ，内中（ Gaudium多米尼推" ;偶然，他们构成的短语不宰杀，从圣经，但为蓝本，其风格，即它们是发明一种礼仪作者，例如： " veni ， sponsa基督教， accipe coronam ，怎么tibi主præparavit在æternum " 。 Originally, the meaning of the word, and the function fulfilled by the antiphon, was not what it is now.本来，词的含义，以及履行职能所antiphon ，是不是它就是现在。 Although it is difficult to determine precisely the origin and purport of the term, it seems that it is derived from antiphona ( antiphone ) or from the adjective antiphonos , and that it signified a chant by alternate choirs.虽然很难准确地确定原产地和旨趣而言，它似乎是来自antiphona （ antiphone ）或形容词antiphonos ，而且它意味高唱由候补合唱团。 The singers or the faithful were divided into two choirs; the first choir intoned the first verse of a psalm, the second continued with the second verse, the first followed with the third verse, and so on to the end of the psalm.歌手或教友们分成两队合唱团;第一合唱团intoned首诗，一个诗篇，第二次继续进行第二首诗，第一，其次是第三韵文等，至去年底的诗篇。 The antiphoned chant is thus recitation by two choirs alternately.该antiphoned高唱因此，背诵由两个合唱团交替。 This term has given rise to technical discussions which cannot here be entered into.这个词已经引起了技术性讨论，而不能在这里签订。

(c) Responsory （三）唱和

Responsory, whose composition is almost the same as that of the antiphon -- verse of a psalm, sentence out of Holy Scripture or of ecclesiastical authorship -- nevertheless differs from it entirely as to the nature of its use in recitation or chant.唱和，其组成几乎是一样的antiphon -新诗一个诗篇，句出圣经或教会的作者-不过不同于它完全以性质及其在背诵或高唱。 The precentor sang or recited a psalm; the choir or the faithful replied, or repeated either one of the verses or simply the last words of the precentor.该precentor桑或背诵了诗篇;合唱团或教友们回答，或反复非彼的小诗或干脆上话的precentor 。 This form, like the antiphon, had already been in use amongst the Jews, and appears even in the construction of certain psalms, as in cxxxv, "Laudate Dominum quoniam bonus", where the refrain, "Quoniam in æternum misericordia ejus", which recurs in each verse, certainly corresponds to a responsory.这种形式，像antiphon ，已经在使用当中，犹太人，而且看来即使是在建设某些诗篇，在cxxxv ， " laudate dominum quoniam奖金" ，而不要" ， quoniam在æternum任凭ejus " ，其中出现在每一首诗，当然对应于一套唱和。

(d) Hymns （四）圣歌

The term hymn has a less definite meaning than those of antiphon or responsory , and in the primitive liturgies its use is somewhat uncertain.任期圣歌已经不那么确定的含义比那些antiphon或唱和 ，并在原始liturgies其使用有点不确定。 In the Roman Breviary, at each hour either of the day or of the night there is a little poem in verses of different measures, usually very short.在罗马breviary ，在每一个小时的任何一个白天或夜间有少许诗诗不同的措施，通常是很短的。 This is the hymn.这是圣歌。 These compositions were originally very numerous.这些成分本来十分众多。 Traces of hymns may be discerned in the New Testament, eg, in St. Paul's Epistles.痕迹圣歌，可发现在新约圣经，例如，在圣保禄的书信。 In the fourth and fifth centuries hymnology received a great impetus.在第四次和第五次百年hymnology收到了巨大的推动力。 Prudentius, Synesius, St. Gregory of Nazianzus, St. Hilary, and St. Ambrose composed a great many.普顿修，涅修斯，圣格雷戈里的nazianzus ，圣希拉蕊，和圣刘汉铨组成的一个伟大许多。 But it was above all in the Middle Ages that this style of composition most developed, and collections of them were made, filling several volumes.但它首先是在中世纪这种风格的组合最发达，并收藏的人发了言，灌装几卷。 The Roman Breviary contains but a moderate number of hymns, forming a real anthology.罗马breviary载，但适度的人数圣歌，形成一个真正的选集。 Some of them are masterpieces of art.他们中的一些人是艺术杰作。 It was at a comparatively late date (about the twelfth century) that the Roman Liturgy admitted hymns into its Breviary.这是一个起步较晚（约12世纪） ，罗马教会礼仪承认圣歌纳入其breviary 。 In its primitive austerity it had hitherto rejected them, without, however, condemning their employment in other liturgies.在它的原始紧缩，它迄今一直拒绝了他们，但不谴责他们受聘于其他liturgies 。

(e) Lessons （五）教训

By this term is meant the choice of readings or of extracts in the Breviary, taken either from Holy Writ or from the Acts of the Saints, or from the Fathers of the Church.由这个词是指的是选择的读数或提取物在breviary ，采取无论是从神圣令状或从行为的圣人，还是来自教会的神父。 Their use is in accordance with the ancient Jewish custom, which, in the services of the Synagogues, enjoined that after the chanting of psalms, the Law and the Prophets should be read.其使用是根据古老的犹太习俗，其中，在服务的犹太教堂，是受命后，他们高喊的诗篇，是律法和先知应予以理解。 The primitive Church partly adopted this service of the Synagogue, and thus brought into being the service of the night watches.简陋的教堂，部分采用这项服务的犹太教堂，因此带进正在服务的夜晚手表。 But the course of readings was altered; after a lesson from the Old Testament, the Epistles of the Apostles or their Acts or the Gospels were read.但课程的读数是变造后的教训，从旧约圣经，教会中的使徒或其行为或福音宣读。 Some Churches somewhat extended this usage; for it is certain that the letters of St. Clement of Rome, of St. Ignatius, and of Barnabas, and the "Pastor" of Hermas were read.一些教会有所延长这一用法，因为它仍是肯定的是，该信的圣克莱门特的罗马，圣伊格和石碑， "牧师"的hermas人阅读。 Some Churches, indeed, less well instructed, allowed books not wholly orthodox, like the Gospel of Peter, to be read.一些教会，确实不太好的指示，让图书不能完全正统的，像福音彼得，要予以理解。 In time lists were made out to fixwhat books might be read.在时间的清单开出的fixwhat书籍可能被解读。 Muratori's "Canon" and, still better, the "Decrees of Gelasius" may be studied from this point of view with profit. muratori的"佳能" ，并得更好， "法令gelasius "可加以研究，从这个角度来看，与利润。 Later on men were not content to confine themselves to the reading of the holy books; certain Churches wished to read the Acts of the Martyrs.稍后男子因内容不局限于自己阅读的圣书;某些教会希望阅读行为的烈士。 The Church of Africa, which possessed Acts of great value, signalized itself in this respect.教堂的非洲，其中具有行为具有极大的价值，灯号本身在这方面的工作。 Others followed its example.其他人跟随着自己的例子。 When the Divine Office was more developed, probably under monastic influence, it became customary to read, after Holy Writ, the commentaries of the Fathers and of other ecclesiastical writers on the passage of the Bible just previously heard.当神圣的办公室是比较发达的，大概下寺院的影响力，它成为习惯，以阅读后，圣令状，评论的父亲和其他教会作家通过圣经只是以前听过。 This innovation, which probably began in the sixth, or even in the fifth, century, brought into the Divine Office the works of St. Augustine, St. Hilary, St. Athanasius, Origen, and others.这一创新，它有可能开始在第六，或什至在第五，世纪，迈入了神圣的办公室工程的圣奥古斯丁，圣希拉蕊，圣athanasius ，渊源等。 To these, later, were added those of St. Isidore, St. Gregory the Great, the Venerable Bede, and so on.这些，后来被补充说，这些圣伊西多尔，圣格里高利大，老贝代，等等。 This new developmentof the Office gave rise to the compilation of special books.这一新的developmentof办公室引起了汇编的专题书籍。 In primitive times the Book of Psalms and the books of the Old Testament sufficed for the Office.在原始时代这本书的诗篇和书籍的旧约已足以为办公室。 Later, books were compiled giving extracts from the Old and New Testaments (Lectionary, Gospel, and Epistle Books) for each day and each feast.后来，书籍被汇编给摘录自旧约及新约（ lectionary ，福音，书信书籍） ，为每一天，每一个盛宴。 Then followed books of homilies (Homiliaries) -- collections of sermons or of commentaries of the Fathers for use in the Office.其次为书籍的颂歌（ homiliaries ） -收藏的说教或评论的父亲在办公室使用。 All these books should be studied, for they form the constituent elements which later combined into the Breviary.所有这些书籍应加以研究，因为他们的形式构成要素，后来并入breviary 。

Further, as regards these lessons, it is well to notice that, as in the case of the psalmody, two lines of selection were followed.此外，至于这些经验教训，是善意地看到，在有关案件的psalmody ，两条路线的选择其次。 The first, that of the order of ferial Offices, ensures the reading of the Scripture, from Genesis to the Apocalypse, in sequence; the second, that of the order for feasts of the saints and festivals, breaks in upon this orderly series of readings and substitutes for them a chapter or a portion of a chapter specially applicable to the feast which is being celebrated.第一，该命令的ferial办事处，以确保读经文，从起源到启示，在序列;其次，该命令，为节日的圣徒节日外，在休息后，这个有序系列读物和代用品，为他们的一章或部分有一章专门适用于该宴现正在庆祝。

The following is the table of lessons from the Bible.以下是该表的教训，从圣经。 In its essential features, it goes back to a very venerable antiquity:其基本特征，它可以追溯到一个非常古老的文物：

(f) Versicles and Little Chapters （六） versicles和小章节

The Capitulum , or Little Chapter, is really a very short lesson which takes the place of lessons in those hours which have no special ones assigned to them.该花序 ，或什少章，实在是一个很短的教训，其中考虑了地方的教训，在这些时间有没有什么特别的指派给他们。 These are: Lauds, Prime, Terce, Sext, None, Vespers, and Compline.这些国家是：首相，总理，泰尔塞， sext ，无，晚祷， compline 。 By reason of their brevity and of their unimportance, they are much less complicated than the longer ones, and no more need here be said about them.由于其简洁和他们unimportance ，他们是少得多复杂得多，从长远的，并没有更需要在这里说，他们。 The Versicles belong to the psalmody, like responsories and antiphons; usually they are taken from a psalm, and belong to the category of liturgical acclamations or shouts of joy.该versicles属于该psalmody ，像responsories和antiphons ;通常他们是从诗篇，属于一类的礼仪acclamations或喊的是喜悦。 They are usually employed after lessons and little chapters, and often take the place of responsories; they are, in fact, brief responsories.他们通常受聘后的教训和小章节，并经常以此取代responsories他们，事实上，在简短responsories 。 The ferial Preces and the Litanies probably belong to the category of versicles.该ferial preces和litanies可能属于一类versicles 。

(g) Collects （七）收集

Collects, also called prayers, are not psalmodic prayers; they are of a completely different character.收集，也称为祈祷，是不是psalmodic祈祷，他们是属于完全不同的性格。 Their place in the Breviary changes little; they come towards the end of the Office, after the psalmody, the lessons, little chapters, and versicles, but preceded by the Dominus vobiscum , and they gather up in a compendious form the supplications of the faithful.他们在breviary变化不大，他们来接近年底的办公室后， psalmody ，其教训是，小章，并versicles ，但此之前，由主vobiscum ，他们聚集在一个compendious形成supplications的忠诚。 Their historical origin is as follows: During the earliest period, the president of the assembly, usually the bishop, was entrusted with the task of pronouncing, after the psalmody, chants, and litanies, a prayer in the name of all the faithful; he therefore addressed himself directly to God.它们的历史渊源，具体内容如下：在最早时期，大会主席，通常是主教，在被委托的任务宣判后， psalmody ，呼喊，并litanies ，祈祷中的名字，所有信徒，他因此，解决自己直接向上帝。 At first this prayer was an improvisation.起初这种祷告是一个即兴创作。 The oldest examples are to be found in the Didache ton Apostolon and in the Epistle of St. Clement of Rome, and in certain Epistles of St. Cyprian.最古老的例子是被发现在didache吨apostolon ，并在坟墓的圣克莱门特的罗马，并在某些教会中的圣塞浦路斯。 In time, towards the fourth century, collections of prayers were made for those who were not adepts in the art of improvisation; these were the earliest forerunners of Sacramentaries and Orationals, which later occupied so important a place in the history of the Liturgy.在时间，对四世纪，收藏的祈祷，为那些不略在艺术的即兴创作，这些都是最早的前身sacramentaries和orationals ，后来被占领这么重要的地方，在历史上的礼仪。 The Leonine, Gelasian, and Gregorian Sacramentaries form the chief sources whence are drawn the collects of our Breviary.该leonine ， gelasian ，阳历sacramentaries形式政务来源何时是提请收集我国breviary 。 It may be observed that they are of great theological importance, and usually sum up the main idea dominating a feast; hence, in them the significance of a festival is to be sought.可以说，他们都是伟大的神学思想建设的重要性，而且通常归纳起来主要思想支配飨宴，因此，在他们的意义，节日是要报批。

V. HISTORY OF THE BREVIARY五，历史上的breviary

In the preceding paragraphs, a certain portion of the history of the Breviary, as a choir book at least, has been given.在前面的段落，某一部分的历史及其breviary ，作为一个合唱团预订在最低限度，已考虑。 At first, there was no choir book, properly so called; the Bible alone sufficed for all needs, for therein were the psalms for recitation and the books which furnished the various lessons.在第一，没有合唱团预订，妥善所谓;圣经，便足以为所有的需要，为那里的人诗篇，为背诵及书籍，其中家具的各种教训。 It is of course most probable that the Psalter is the most ancient choir book; it was published apart to fulfil this special function, but with divisions -- marks to indicate the portions to be read; and at the end were copied out the canticles recited in the Office like the psalms, and sometimes, following each psalm, came one or more prayers.这当然是最有可能认为psalter是最古老的合唱团书，它出版了，除了履行这一特殊功能，但均告-标志，以显示部分，可以阅读和于去年底被复制出c anticles吟诵在办公室中一样诗篇，而且有时候以下每诗篇，来到一个或一个以上的祈祷。 A study of manuscript Psalters, which has not as yet been methodically undertaken, would be extremely useful for the Liturgy.研究手稿psalters ，迄今尚未被有条不紊地开展，将是非常有益的礼仪。 Then, little by little, as the canonical Office was evolved, books were drawn up to meet the wants of the day -- Antiphonaries, Collectaria, etc. In the twelfth century John Beleth, a liturgical author, enumerates the books needed for the due performance of the canonical Office, namely: -- the Antiphonary, the Old and New Testaments, the Passionary (Acts of the Martyrs), the Legendary (Legends of the Saints), the Homiliary, or collection of homilies on the Gospels, the Sermologus , or collection of sermons, and the treatises of the Fathers.然后，一点点，作为典型办公室的演变，书籍则是制定，以满足想要的一天-a ntiphonaries， c ollectaria等等，在1 2世纪约翰巴列斯，礼仪作者，它阐明了所需要的书籍，为因表现典型办公室，即： -a ntiphonary，旧约及新约， p assionary（行为烈士） ，传奇（传说中的圣人） ， h omiliary，或收取颂歌对福音书， s ermologus ，或收取的说教，以及论文的父亲。 In addition to these should be mentioned the Psalterium, Collectarium for the prayers, the Martyrology, etc. Thus, for the recitation of the canonical Office, quite a library was required.除了这些，应该提到psalterium ， collectarium为祈祷， martyrology等，所以，对背诵的典型办公室，有不少图书馆是必要的。 Some simplification became imperative, and the pressure of circumstances brought about a condensation of these various books into one.有些简化成了当务之急，而压力的情况下，带来了一个凝结，这种种的书籍之一。 This is the origin of the Breviary.这是原产地的breviary 。 The word and the thing it represents appeared -- confusedly, it might be -- at the end of the eighth century.这个词和这件事，它代表着出现了-混乱，它可能-在去年底的8世纪。 Alcuin is the author of an abridgment of the Office for the laity -- a few psalms for each day with a prayer after each psalm, on an ancient plan, and some other prayers; but without including lessons or homilies.阿尔昆是作者的一个abridgment该办事处为俗人-少数诗篇为每天祷告后，每一个诗篇，对一个古老的计划，以及其他一些祈祷，但没有包括经验或颂歌。 It might rather be called a Euchology than a Breviary.它可能宁愿被称为euchology比breviary 。 About the same time Prudentius, Bishop of Troyes, inspired by a similar motive, drew up a Breviarium Psalterii. But we must come down to the eleventh century to meet with a Breviary properly so called.大约同一时间普顿修主教，特鲁瓦，灵感同样的动机，国务院制定了breviarium psalterii ，但我们要下降到11世纪，以满足与breviary妥善所谓。 The most ancient manuscript known as containing within one volume the whole of the canonical Office dates from the year 1099; it comes from Monte Cassino, and at the present time belongs to the Mazarin Library.最古老的手稿称为含一量整个典型办事处的日期从1099年的，它来自于蒙特cassino ，在目前这个时候，属于其mazarin图书馆。 It contains, in addition to other matter which does not concern the present inquiry, the Psalter, canticles, litanies, hymnary, collects, blessings for the lessons, little chapters, antiphons, responsories, and lessons for certain Offices.它包含了，此外，其他的事不关心本次调查中， psalter ， canticles ， litanies ， hymnary ，收集，祝福教训，小章， antiphons ， responsories ，和教训，为某些办事处。 Another manuscript, contemporary with the preceding, and also coming from Monte Cassino, contains Propers of the Season and of the Saints, thus serving to complete the first-mentioned one.另一手稿，当代与前，也即将由Monte cassino ，包含propers了本赛季的圣人，从而完成首次提及一。 Other examples of the Breviary exist dating from the twelfth century, still rare and all Benedictine.其他的例子，该breviary存在，可以追溯到12世纪，仍然是难得的和所有隐修院。 The history of these origins of the Breviary is still somewhat obscure; and the efforts at research must continue tentatively till a critical study of these manuscript Breviaries has been made on the lines of such workers as Delisle, Ebner, or Ehrensperger, on the Sacramentaries and Missals.历史上的这些起源的breviary还是有点模糊和努力，在研究必须继续暂定到一个关键研究这些手稿breviaries已经取得了对线路的，如工人，因为迪莱尔， ebner ，或ehrensperger ，就sacramentaries和missals 。

It was under Innocent III (1198-1216) that the use of Breviaries began to spread outside Benedictine circles.它是根据无辜第三期（ 1198年至1216年）说，使用breviaries开始蔓延以外笃界。 At Rome, no longer solely for the Roman Basilicas, but still for the Roman Court alone, Breviaria were drawn up, which, from their source, are called Breviaria de Camerâ , or Breviaria secundum usum Romanæ Curiæ. Texts of this period (beginning of thirteenth century) speak of "Missalia, Breviaria, cæterosque libros in quibus Officium Ecclesiasticum continetur", and Raoul de Tongres specifically refers to this Roman Breviary.在罗马，不再纯粹为罗马basilicas ，但仍对罗马法庭，仅breviaria分别制定出台，其中，从他们的来源地，被称为breviaria德camerâ ，或breviaria对Secundum usum romanæ curiæ 。文本的这一时期（开始十三世纪）说： " missalia ， breviaria ， cæterosque libros在quibus管理办公室ecclesiasticum continetur " ，而德的Raoul tongres具体指这个罗马breviary 。 But this use of the Breviary was still limited, and wa a kind of privilege reserved for the Roman Court.但这种使用该breviary仍有限，与佤族一种特权保留给罗马法院。 A special cause was needed to give the use of this Breviary a greater extension.一个特殊的事业，需要给学校使用这breviary更大的扩展。 The Order of Friars Minor, or Franciscans, lately founded, undertook the task of popularizing it.该命令的方济各会士未成年人，或济，最近成立后，承担任务的普及。 It was not a sedentary order vowed to stability, like those of the Benedictines or Cistercians,or like the Regular Canons, but was an active, missionary, preaching order.它不是一个久坐秩序发誓要稳定，像那些该benedictines或cistercians ，还是喜欢经常门炮，而且是一个积极的，其传教，说教秩序。 It therefore needed an abridged Office, convenient to handle and contained in a single volume small enough to be carried about by the Friars on their journeys.因此，它需要一个删节处，以方便处理，并包含在一个单一的体积小到足以进行，由方济各会士对他们的行程。 This order adopted the Breviarium Curiæ with certain modifications which really constitute, as it were, a second edition of this Breviary.这条命令通过breviarium curiæ某些修改，其中真正构成，因为它被，第二版，这breviary 。 It is sometimes called the Breviary of Gregory IX because it was authorized by that pontiff.它有时被称为breviary的格雷戈里第九 ，因为这是授权由教宗。 One of the chief modifications effected by the Friars Minor was the substitution of the Gallican version of the Psalter for the Roman.其中行政变通是由方济各会士未成年人的替代的gallican版的psalter为罗马。 The cause was won; this eminently popular and active order spread the use of this Breviary everywhere. Antiphonaries, Psalters, Legendaries, and Responsoraries disappeared by degrees before the advance of the single book which replaced them all. Still more, by a kind of jus postliminii -- a right of resumption -- the Church of Rome, under Nicholas III (1277-80), adopted the Breviary of the Friars not merely for the Curia, but also for the Basilicas; and, as an inevitable consequence, this Breviary was bound, sooner or later, to become that of the Universal Church.原因是韩元，这显然普及和活跃，为了推广使用这种breviary无处不在。 antiphonaries ， psalters ， legendaries ， responsoraries消失度前提前单一书取代他们所有人。仍有更多，以一种强制postliminii -一种权利的恢复-罗马教会，根据尼古拉第三期（ 1 2 77年至1 2 80年） ，通过br eviary的方济各会士，不仅为教廷，而且也为b a silicas，以及作为一个必然的后果，这b r eviary被捆绑，迟早要成为这普世教会。

VI.六。 REFORMS OF THE BREVIARY改革的breviary

In the preceding sections, the history of the ecclesiatical Office has been unfolded from its inception.在前面的章节中，历史上的ecclesiatical办公室已经展现从一开始的。 If this history could be put into few words, though neccesarily forming an incomplete statement, it might be said that from the first to the fifth century it was in formation; from the fifth to the eleventh century it was in process of development and expansion; and during the twelfth and thirteenth centuries the Breviary properly so called was emerging into being.如果有这样的历史可付诸实施的几句话，虽然不一定形成一个不完整的陈述，这可能表示，从第一至第五世纪，它正在形成;从第五至十一世纪，它是在发展的过程中扩张;而在第十二和第十三世纪breviary妥善所谓是新兴应运而生。 From then till now (that is, from the fourteenth century onwards) might be termed the period of reform.从那时到现在（即从14世纪起） ，可称为改革时期。 The fourteenth and fifteenth centuries represent for the Liturgy, as for the greater number of other ecclesiastical institutions, a period of decline, for it is the time of schisms, and in that one word everything harmful is summed up.第十四和第十五个世纪为代表的礼仪中，对于更大一些其他教会机构，一个时期的下降通道，它是时间的分裂问题，并在这一个字，一切有害的，是总结了。 The few documents that are available for the liturgical history of that time attest this, as, for example, the "Gesta Benedicti XIII" and the "XV Ordo Romanus".几个文件，可用于礼仪的历史，当时证明了这一点，因为，举例来说， " gesta benedicti十三"和"十五集体诉讼romanus " 。 Disorder and abuses crept into the Liturgy as into everything else.障碍和弊端出现的礼仪中，因为到一切。

Dom Bäumer, in his "Histoire du bréviaire", repeatedly points out that it is impossible to separate the history of the Liturgy from the occurrences that make up the general history of the Church, and that the phases through which the general history takes us are reflected in the evolution of the Liturgy. DOM的bäumer ，在他的"虚拟现实杜bréviaire " ，一再指出，这是不可能分开的历史，礼仪，从发生这弥补了一般教会的历史，并表示，通过分期，其中一般的历史使我们有反映在演进的礼仪。 It is not surprising, therefore, that the sojourn of the popes at Avignon and the Great Schism have exerted their baneful influence on the history of the Liturgy.这一点也不奇怪，因此，必须寄居的教皇在阿维尼翁和大裂尽其恶劣影响，对历史上的礼仪。 And the reaction is still being felt.和反应，是至今难以平息。 Raoul de Tongres, who died early in the fifteenth century, was even at that early period a critic and a reformer; in his famous work "De observantiâ Canonum" he agitated for some settlement of liturgical rules.的Raoul德tongres ，死于早在15世纪，即使在早期期间，评论家和改革者，在他的名著"德observantiâ canonum "他激动地对一些解决的礼仪规则。 The "XV Ordo Romanus" already ref