The Roman Breviary, Roman Catholic Breviary羅馬breviary ，羅馬天主教breviary

General Information 一般資料

Prayer before Divine Service祈禱之前，神州服務

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.開放的，主啊，我的嘴來保佑你神聖的名字;清洗，也代表我的心都白費，惡，流浪思考;開導我的理解; enkindle我的情意;我可能會說，這個辦公室的抱負，同時注意和獻身精神，並所以開會聽取在場的是你神聖的陛下，透過耶穌，我們的主。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，在聯盟範圍內的神意向裡你是你自己在地球上的本性，使你的讚美上帝，我的願望，以提供這個我在辦公室祈禱祢

The Roman Breviary, Roman Catholic Breviary羅馬breviary ，羅馬天主教breviary

Catholic Information 天主教資訊

This subject may be divided, for convenience of treatment, as follows:這個題目可被劃分，為方便治療，具體情況如下：

I. DEFINITION;一，定義;
II.二。 CONTENTS;內容;
III.三。 THE HOURS;數小時;
IV.四。 COMPONENT PARTS OF THE OFFICE;組成部分辦公室;
V. HISTORY OF THE BREVIARY;五，歷史上的breviary ;
VI.六。 REFORMS.改革。

I. DEFINITION一，定義

This word breviary (Lat. Breviarium ), signifies in its primary acceptation an abridgment, or a compendium.這兩個字breviary （ lat. breviarium ） ，標誌著在其初級驗收一個abridgment ，或彙編。 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.它往往是受僱在這個意義上，由基督教作家，如breviarium信， breviarium在psalmos ， breviarium canonum ， breviarium regularum 。 litugical語言breviary具有特殊意義，這表明一本書，在申報法規進行慶祝活動的群眾或典型辦公室，並可能會見標題下breviarium ecclesiastici ordinis ，或breviarium ecclesiæ rominsæ （ romanæ ） ，在第九世紀阿爾昆用這個詞來指定一個辦公室刪節或簡化為使用的俗人。 Prudentius of Troyes, about the same period, composed a Breviarium Psalterii (v. inf. V. HISTORY).普頓修的特魯瓦，大約同一時期，組成一breviarium psalterii （五干擾素訴史） 。 In an ancient inventory occurs Breviarium Antiphonarii , meaning "Extracts from the Antiphonary".在一個古老的庫存出現breviarium antiphonarii ，意思是"摘錄從antiphonary " 。 In the "Vita Aldrici" occurs "sicut in plenariis et breviariis Ecclesi æ ejusdem continentur".在"履歷表aldrici "發生" 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，在清單中的目錄，如債券，因為這些可能會遇到： "有約必守等二人cursinarii等tres benedictionales書;特惠他unus habet obsequium mortuorum等unus breviarius " ，或者是" præter breviarium quoddam和usque專案festivitatem s 。 joannis baptistæ retinebunt "等的Monte cassino約公元1100名獲得了一本書，名為" incipit breviarium sive集體訴訟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.從這些參考文獻，並從別人一個喜歡大自然， quesnel蒐集到了這個詞breviarium是先指定一本書，在申報總主題，是一種集體訴訟。標題breviary ，正如我們聘請它，那就是-一本書，其中載有整個典型辦事處-看來日期是從1 1世紀。

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.聖格雷戈里七過，而事實上，刪節秩序祈禱，並經簡化禮儀中，因為演出在羅馬法院，這abridgment收到的名義breviary ，這是合適的，因為，根據我的語言的字，它是一個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.名稱已擴展至圖書，其中包含一冊，或至少在1個工作人員，禮儀書籍的不同種類，如以psalter ， antiphonary ， responsoriary ， lectionary等等，在這方面，不妨指出在這個意義上的詞，因為它是用來如今，是不符合邏輯的，它應該被命名plenarium而非breviarium ，這是因為， liturgically來說，這個詞plenarium正是指定諸如書籍，包含幾個不同的彙編美國下一個封面。 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.這是指出，但只是為了做出更清晰的意義和詞源;第五節將為其提供一個更詳細的解釋，形成了breviary 。

II.二。 CONTENTS目錄

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.羅馬breviary ，這難得的例外（某些宗教命令， ambrosian和莫扎拉布素歌禮儀等） ，是用來在這一天，在整個拉丁美洲教會，共分為四個部分，依季節的一年：冬季，春季，夏季，秋兩季。 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.這是建造的下列內容： （一） psalter ; （二）適當的季節; （三）適當的聖徒; （四）共同; （五）某些特殊的辦事處。

(a) The Psalter （一） psalter

The Psalter is the most ancient and the most venerable portion of the Breviary.該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個詩篇，分在一個特定的方式，來形容。 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.這些詩篇，形成了地基的禮儀中的猶太人，為12世紀前基督的，他肯定有使用這些處方，為他祈禱，並引述他們好幾次。 The Apostles followed His example, and handed down to the Christian Churches the inheritance of the Psalter as the chief form of Christian prayer.使徒們遵循他的榜樣，並流傳基督教繼承了psalter作為行政形式的基督教祈禱。 The Church has carefully preserved them during the lapse of centuries and has never sought to replace them by any other formularies.教會已仔細保存，他們在事隔百年，並沒有也從不謀求取代任何其他處方。 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.已經作出不時地去基督教詩篇，如凱萊在excelsis ， 特deum ， 管腔hilare ， 特decet laus ，以及其他幾個，但那些教會保留，並採用奇異數在號碼。 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.節奏聖歌日期從稍後一個時期，比第四次和第五次百年來，並在最佳的舉行，純粹是次要的地方，在這項計劃中的辦公室。 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，這本書的詩篇形式地基天主教祈禱;教訓，填補了這麼重要的地方，在這種禱告是沒有，畢竟，祈禱妥善所謂以及antiphons ， responsories ， versicles等，但詩篇利用特定方式。

In the Breviary, however, the Psalter is divided according to a special plan.在breviary ，不過， psalter共分根據一項特別計劃。 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.在最早時期的使用這本書的詩篇在辦公室無疑正是類似那種佔了上風，其中猶太人。 The president of the choir chose a particular psalm at his own will.總統合唱團選擇了，尤其是詩篇，在他自己的意願。 Some psalms, such as xxi, seem specially appropriate to the Passion.一些詩篇，如二十一世紀，似乎特別適合於該激情。 Another was adapted to the Resurrection, a third suited the Ascension, while others again are specially referable to the Office of the Dead.另一個問題是，適應復活，第三順乎阿森松島，而另一些又是專門的參考，以辦事處的死者。 Some psalms provide morning prayers, others those for night.一些詩篇提供早祈禱，但其他那些在夜。 But the choice was left in the hands of the bishop or president of the choir.但選擇是留在手中的主教或總統的合唱團。 Later, probably from the fourth century, certain psalms began to be grouped together, to respond to the divers requirements of the Liturgy.後來，大概從四世紀時，某些詩篇開始被歸類在一起，以回應市民的要求，潛水員的禮儀。

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.另一個原因導致這些組合和安排的psalter 有些僧侶人的習慣，每天背誦全長達150詩篇。 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. 但這種形式的奉獻，除了經驗教訓和其他處方，佔用那麼多時間，他們就開始散佈背誦整個psalter超過一個星期。 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. 用這種方法每一天分成小時，每一個小時都有自己的一部分的psalter從這種安排產生的想法除以psalter根據專門制訂了規則。 St. Benedict was one of the earliest to set himself to this task, in the sixth century.聖本篤是國內最早設置自己的這項工作，在第六世紀。 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.在他的統治，他給人分鐘方向如何，在那個時期，詩篇名，將分發給在處置該住持;他自己制定了這樣的安排。 Certain psalms were set apart for the night offices, others for Lauds, others for Prime, Terce, Sext, and None, others for Vespers and Compline.某些詩篇被選派為夜間辦事處，別人讚美，為他人總理，泰爾塞， sext ，沒有的話，別人晚禱和compline 。

It is a subject of discussion amongst liturgists whether this Benedictine division of the psalms is anterior or posterior to the Roman Psalter.這是一個討論的主題之一， liturgists這是否篤司的詩篇，是前或後到羅馬帝國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.雖然它可能無法證明這一點肯定，但它似乎是羅馬的安排，是老一輩的兩個，因為這是制定了由聖本篤顯示更多的技能，並會因此似乎是在性質上一改革的羅曼司。 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.在任何情況下，羅馬安排的psalter達到回复到hoary古物，至少在第七，八世紀，自那時以來一直沒有進行任何改動。 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.詩篇一cviii是背誦在晨禱，有十二個一天，但週日在晨禱有六個更加詩篇分為三個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.詩篇省略這一系列，即四，五， 21 - 25 ，四十二， L時， liii ， lxii ， lxiv ， lxvi ， lxxix - xcii ， xciv ，是考慮到他們的特殊能力，預留給首相，總理，並compline 。

The series, from Ps.該系列，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，並用晚禱，五個每一天，除了詩篇cxvii ， cxviii ， cxlii ，預留作其他小時。 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.過去三年， cxlviii ， cxlix ，和Cl ，這是特意的所謂詩篇讚美（ laudes ） ，因為這個詞laudate形成自己的中心思想，都用在上午辦公，因此而得名的讚揚。

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.綜觀上述統計表顯示，廣義而言，羅馬教會並沒有試圖作出任何嫻熟的選擇詩篇，為每天背誦。 She took them in order as they came, except a very few set apart for Lauds, Prime, and Compline, and selected Ps.她帶他們，以便為他們來時，除了極少數設置除了為首相，總理，並compline ，篩選出的PS 。 cxviii for the day hours. cxviii為當天小時。 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 ，由於ambrosian ，莫扎拉布素歌，並隱修院，還是寺院，有psalters制定了關於完全不同的路線，但各自的優點，這些系統不必在此討論。 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.該命令的ferial psalter是沒有遵循，為節日的年份或席間的聖人，但詩篇選定根據其適宜性，以各種場合。

The history of the text of this Psalter is interesting.歷史上的文本，這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用於在羅馬和意大利是" psalterium老" ，該名單的版本，它似乎已被介紹到禮儀，由教宗聖達瑪蘇（四384 ） 。 He it was who first ordered the revision of the Itala by St. Jerome, in AD 383.他是誰首先下令修改的名單，由聖杰羅姆，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.關於這個帳戶，它被稱為" psalterium romanum " ，它被用來在意大利及其他地方，直到第九世紀及以後的。 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).這是目前仍在使用的，在聖彼得大教堂，在羅馬，和很多的文本，我們breviary和missal仍然呈現出一些變種（ invitatory一個聚苯乙烯。 xciv ， antiphons的psalter和responsories的適當的季節， introits ， graduals ， offertories ， communions ） 。 The Roman Psalter also influences the Mozarabic Liturgy, and was used in England in the eighth century.羅馬psalter也影響了莫扎拉布素歌禮儀中，並用在英國在第八世紀。 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.但在高盧，並在其他國家北部的阿爾卑斯山，另一recension進入競爭與" psalterium romanum "根據有些誤導的標題" psalterium gallicanum " ，為這一案文載無關鮮明gallican ，小富即安稍後更正了psalter所作的聖杰羅姆在巴勒斯坦，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.這recension分道揚鑣更徹底，比早些時候的一個組成名單，以及在準備這聖杰羅姆已奠定了淵源的hexapla下的貢獻。 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.這似乎是說，聖格雷戈里的旅行團，在第六世紀，我們推出這項翻譯成高盧，或者無論如何，他特意在蔓延，它的使用，因為它是這個psalter這是受聘於神psalmody慶祝得多榮幸，並經常光顧墓聖馬丁的旅行團。 From that time this text commenced its "triumphal march across Europe".自那時起這一案文展開，它的"凱旋門三月整個歐洲" 。 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史塔波國教會的德國人使用它在第八世紀： -"嘉麗等g ermanoruma liqui對S ecundume mendationem怎麼h ieronymus父親德l xxc omposuitp salteriumc antant" 。 About the same time England gave up the "Psalterium Romanum" for the "Gallicanum".大約同一時間，英國放棄了" psalterium romanum " ，為" 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".盎格魯-撒克遜psalter已經所指的是corected及改動，在第九屆和第十屆世紀，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.愛爾蘭似乎已跟隨gallican版自公元7世紀，可蒐集到的著名antiphonary的班戈。 It even penetrated into Italy after the ninth century, thanks to the Frankish influence, and there enjoyed a considerable vogue.它甚至滲透到意大利第九世紀之後，多虧了法蘭克的影響，並有享有相當流行。 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.經過理事會的遄達，聖比約v延長使用" psalterium gallicanum " ，以整個教會，聖彼得在羅馬獨自仍保持以古羅馬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.該ambrosian教堂米蘭還自己recension的psalter ，一個版本成立後，在中間的第四個世紀，對希臘文。

(b) The Proper of Season （二）適當的季節

This portion of the Breviary contains the Office of the different liturgical seasons.這部分人的breviary載辦公室根據不同的禮儀季節。 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，這些時期正因此安排：來臨， christmastide ， septuagesima ，出借，聖週，逾越時間，而時間後，五旬。 But ony by slow degrees did this division of the liturgical year develop its present form.但集落緩慢度沒有這個師的禮儀年的發展，其目前的形式。 It must be traced through its various stages.它必須通過追查它的各個階段。 It may indeed be said that originally there was no such thing as a liturgical year.它確實可能說，原本有沒有這回事，作為禮儀一年。 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.週日，這一天以上所有的聖體聖事的慶典上，是在一次紀念基督受難，死亡，與復活的基督;官兵談到， " pasch的受難日" ， " pasch的復活" -逾越節staurosimon ;逾越節anastasimon每週日，是一個延續的逾越節。 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.這是很自然的說，就實際週年盛宴shouldbe保存特有的嚴肅性，這是首要的基督教節日，以及該中心的禮儀。 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.復活節提請在它是列車五旬，這是固定的，因為50天的復活之後，這是藝術節紀念後裔的聖靈對門徒。 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.這些50天作出了一個綿延不絕之際，大慶，也是時代的喜悅中，並不存在空腹時penitential演習一度停頓。 These two feasts thus linked together are mentioned by ecclesiastical writers from the second century onwards.這兩個節日，因此連在一起是提到教會作家，從公元二世紀起。

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).正如復活節其次是50天的大喜日子，所以它有它的準備期，禱告和齋戒，從其中出現的季節借出，經過各種變化，展開最後四十天過復活節，何時會有自己的名字quadragesima 。其他凝聚點的禮儀今年是盛宴的聖誕，最早遵守的，是很遠古（三世紀至少） 。 Like Easter, Christmas had its time of preparation, called Advent, lasting nowadays four weeks.如復活節，聖誕節有其時間的籌備，所謂的來臨，持久，如今四周。 The remainder of the year had to fit in between these two feasts.在餘下的一年，以適應在這兩者之間的盛宴。 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.從聖誕節到伸出兩個電流，可觀察到：一下跌席間的頓悟和淨化，及六，週日後，頓悟，構成christmastide 。餘下星期後，這些屬於週日的影響下，貸出，名義下septuagesima ，創造一種介紹，因為這三個星期內， septuagesima ， sexagesima ， quinquagesima ，真正屬於借給由於其性質，製備和懺悔。

The long period between Pentecost and Advent, from May to December, still remains to be dealt with.很長時間之間五旬和降臨節，從5月至12月，仍然沒有得到處理。 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).一定數量的星期日集群一輪特別的偉大節日，因為這些施洗者聖約翰（ 6月24日） ，聖使徒彼得和保羅（ 6月29日） ，聖勞倫斯（ 8月10日） ，和聖邁克爾（ 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.在稍後的日期，這些日子，不適合很方便地納入總體方案，往往消失了，被吸收到共同的時間後，五旬人，其中24星期日，從而團結與五旬的來臨;從而循環教會禮儀年完成。

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.正確的，本賽季載，因此，辦公室的所有星期日及節日屬於它的，有特殊的經驗教訓，摘錄福音，而且經常還適當antiphons ， responsories ，和詩篇改編，以特有的性質，這些不同的歷史時期。 It is in the composition of this Liturgy that the Roman Church has displayed her gifts of critical judgment, liturgical taste, and theological acumen.這是在組成這個禮儀中說，羅馬教會展示了她的禮物，關鍵判斷，禮儀味道及神學的敏銳。 The difference in the character of these periods may be studied in such works as Dom Guéranger's "Liturgical Year".差異的特點，這些時段，可在研究了這些工程作為DOM的guéranger的"禮儀年" 。

(c) Proper of the Saints （三）適當的聖徒

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.下列關於如何正確的來臨，在breviary適當的聖人，這就是說，該部分，其中包含了經驗教訓，詩篇， antiphons ，和其他禮儀處方席間的聖徒。 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.在現實中，這一正確的是紀念一個非常大的數目聖人，他們找到一提教會行事歷;不過，這meed不會考慮在這裡，因為它能夠很容易被徵詢市民的意見。 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.不過，它可能需要指出的是，更大數量的幾天的一年-至少十分之九-財政撥付到特殊節日和問題，因此，當局已認真辯論，每一次運動，為改革的b r eviary出現至於如何拯救神聖的辦公室被壓倒這些節日，至於如何恢復到ferial辦公室其應有的支配地位。 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.這不是地方討論這樣一個問題，但可以說，這次入侵的適當，本賽季已經達到這樣的比例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".它並非總是因此，在開始時，到第七，甚至高達第九，世紀，席間聖人觀察到在breviary人並不多，因為可以證明，通過比較現代曆法等古老的可能可見，在"一個古老的敘利亞martyrology " ， "樂calendrier德philocalus " ， " martyrologium hieronymianum " ， " kalendarium carthaginense " 。 These Calendars contain little more than the following list, beyond the great festivals of the Church:這些日曆包含略多於下列清單，超出了偉大節日的教會：

(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.根據這一名稱來所有的經驗教訓，福音， antiphons ， responsories ， versicles不屬於預留一個特別的日子，但可為整個集團的聖人。 These Commons are those of Apostles, Evangelists, Martyrs, Confessors Pontiffs, Confessors non-Pontiffs, Abbots, Virgins, and Holy Women.這些商品，都是那些使徒，福音使者，烈士， confessors教宗， confessors非教宗，方丈都很，處女和神聖的女性。 To these may be added the Offices of the Dedication of the Churches, and of the Blessed Virgin.這可能會增加該辦事處的奉獻教會，以及聖方。 The Office of the Dead occupies a place apart.辦公室死者佔有了一席之地，除了。 It is most difficult to fix the origin of these Offices.這是最難定的原產地，這些辦事處。 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，似乎是屬於第九，第八，甚至是公元7世紀，並通過特殊的處方，甚至可能日期仍在進一步回。 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.舉一個例子， antiphons的共同烈士在逾越節的時候， " sancti吊，主， florebunt sicut百合等sicut氣味balsami erunt前廳德" ， "勒克司perpetua lucebit sanctis tuis ，主等aeternitas temporum " ，都採取了從第四冊埃斯德拉斯（猜測） ，其中被否決幾乎處處底左右四世紀時，這些小詩，所以，一定要很可能已在借來的一段時間前到該日期。 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.也許，此外，在開始的時候，最古老的這些共同的辦事處被妥善辦事處，並在他們中的一些人的特殊功能，支持這一假設可能會注意到。 Thus, the Common of Apostles is apparently referable to the Office of Sts.因此，共同的使徒顯然是借鑒，以使辦事處的STS 。 Peter and Paul and must bave been adapted later for all the Apostles.彼得和保羅及必須的表皮進行了調整後，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?"這種versicles作為以下，在共同的烈士說： "想要，父親， UT斯達康育碧自我總結， illic靜坐等部長我的" ， "矽谷歌，讓我ministraverit ， honorificabit illum我的父親" ，似乎點到烈士-執事（ diakonos部長） ，並可能是專門指聖勞倫斯，對帳戶的典故來的話，他的行為： "維持現狀， sacerdos神聖，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，許多典故，一冠或者Palm在這些相同antiphons指毫無疑問，向神聖的殉道者，張鑑泉，勞倫斯，和文森，他們的名字是同義詞官方桂冠的勝利。 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.詳情必要時，為證明這一假說只能給出更詳盡地論述比這只須講說，從文學的角度來說，作為從即考古學或禮儀中，這些辦事處的共同遏制的瑰寶，具有藝術之美，並具有十分重大的利益。

(e) Special Offices （五）特種辦事處

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".辦公室的小聖，也很古老，在它的一些部件，是非常教條化的重要性，但學生對這個課題獲轉介往牧師下午風景如畫的"小小辦公室的聖母" 。

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.辦公室的死，沒有一個影子疑問，其中最古老和古老部分的breviary ，值得長期研究，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.該breviaries還含有辦事處妥善每個教區，以及某些特殊的辦事處現代出身，其中，因此，有必要在此並非扣留我們。

III.三。 THE HOURS工時

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.禱告的breviary是指可用於日常生活，每一天都有自己的辦公室;事實上，它會正確地說，每個小時的白天有自己的辦公室，供， liturgically ，一天分成小時，就成立古羅馬分部的一天，三個小時分-風華正茂，泰爾塞， s ext，無，和晚禱，夜間守夜。 In conformity with this arrangement, the Office is portioned out into the prayers of the night vigils, that is to say Matins and Lauds.在符合這個安排，該廳正portioned到祈禱的夜間守夜，也就是說晨禱和讚揚。 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.晨禱本身又分為三個nocturns ，為了符合三個手錶，晚上： 9時，在夜間，凌晨，凌晨三時， 該辦公室的讚美本來是要背誦在黎明。一天辦事處對應較多或較少，以下列時間： 首相時至6時，泰爾塞至9時， sext到中午時，沒有時至下午三時，晚禱時至6時，有必要注意詞語較多或較少 ，為這幾個小時內被監管太陽系，因此，這麼長的時期，不同的季節。

The office of Compline, which falls somewhat outside the above division, and whose origin dates later than the general arrangement, was recited at nightfall.辦公室compline ，屬於略超出上述分工，其原產地的日期不遲於一般的安排，是吟誦入夜。 Nor does this division of the hours go back to the first Christian period.這也不記名表決的時間回去給第一基督教時期。 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，據知，目前還沒有其它公共或官方祈禱，在最早的日子，外面聖體聖事的服務中，除夜間手錶，或晚會，其中的呼喊的詩篇和讀數從聖經，法律，和先知，福音書和書信，並講道。 The offices of Matins and Lauds thus represent, most probably, these watches.該辦事處的晨禱和讚揚，因此，代表，極有可能，這些手錶。 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.這似乎超出了這個報告只是私人祈禱，並在拂曉的基督教祈禱者說，在寺廟中，因為我們在閱讀行為的使徒。 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.時數相當於泰爾塞， sext ， 0票，並晚禱已經知道向猶太人隨著時代的祈禱和僅僅通過基督徒。 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.首先意味著私人祈禱，他們已成為在時間的工時公開祈禱，特別是當教會是豐富苦行者，處女和僧侶，他們的天職， consecrated禱告。 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.自那時起，即從去年底的第三個世紀，寺院構思行使作的影響，對安排，並形成了典型辦公室。 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.這是有可能讓一個相當精確的帳戶內設立這些辦事處將在下半年第四次世紀通過一個文件的重要性超越，為歷史中，我們現正考慮： " peregrinatio專案失水sancta " ，寫廣告388 ，由邑澤裡阿，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.這說明是專門介紹禮儀之後，在教堂的耶路撒冷，在該日期。

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.該辦事處的首要和compline分別制定後，總理在去年底的第四個世紀，而compline通常歸因於聖本篤在第六世紀;不過，我們必須承認這一點，儘管他或許會給它自己的特殊形式為西方之外，還存在在他的時代之前祈禱，為結束一天對應。

IV.四。 COMPONENT PARTS OF THE OFFICE組成部分辦公室

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).每一項時，該辦事處在羅馬教會禮儀組成的同一內容：詩篇（我現在和當時的canticles ） ， antiphons ， responsories ，聖歌，教訓， versicles ，小章，並收集（祈禱） 。

A few words must be said about each of these elements from the particular point of view of the Breviary.幾句話必須說，對於上述每個分子從特定的角度來看，該breviary 。

(a) Psalms and Canticles （一）聖歌和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.沒有必要在此加以補充，以什麼已經說了，在第二節有關詩篇，除非它們被用來在breviary有時為了順序，因為在ferial辦事處晨禱和晚禱，有時特別遴選，是獨立於有序的psalter ，如同讚美，風華正茂， compline ，並且在總體上，在辦事處的聖徒和其他節日。 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.另一點的通知，組成羅馬辦事處是，它允許對列入一定數量的canticles ，或歌曲，從其他部分神聖令狀比psalter ，而是放在同一立足點上詩篇。 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.這兩個組織是： canticle的摩西通過後，在紅海（出埃及記， XV ）號決議; canticle的摩西在他死之前（申命記，三十二） ;禱告的安妮的母親塞繆爾（列王，二） ;禱告的盟（ jon. ， Ⅱ ） ; canticle的habacuc （ habacuc ，三） ; canticle的埃澤希亞甚（ is. ，三十八） ; benedicite （ dan. ，三， LII ）號決定;最後，三個canticles取自新約全書： Magnificat ） ， benedictus ，並很快dimittis 。

This list of canticles coincides more or less with those used in the Greek church.這份名單的canticles恰逢較多或較少與那些用在希臘教會。 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.聖本篤坦承這些canticles進他的psalter ，具體說明他借用他們從羅馬教會，並提供了進一步的論據為優先的羅馬辦公室修道。

(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.該antiphons都是看過如今在breviary是刪節處方，其中幾乎都是以引進詩篇或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".這些軟，有時一首詩從詩篇，有時一個句子，選自福音或神聖的經文，例如： " euge ，服務於骨，在modico fidelis ，內中（ Gaudium多米尼推" ;偶然，他們構成的短語不宰殺，從聖經，但為藍本，其風格，即它們是發明一種禮儀作者，例如： " veni ， sponsa基督教， accipe coronam ，怎麼tibi主præparavit在æternum " 。 Originally, the meaning of the word, and the function fulfilled by the antiphon, was not what it is now.本來，詞的含義，以及履行職能所antiphon ，是不是它就是現在。 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.雖然很難準確地確定原產地和旨趣而言，它似乎是來自antiphona （ antiphone ）或形容詞antiphonos ，而且它意味高唱由候補合唱團。 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.歌手或教友們分成兩隊合唱團;第一合唱團intoned首詩，一個詩篇，第二次繼續進行第二首詩，第一，其次是第三韻文等，至去年底的詩篇。 The antiphoned chant is thus recitation by two choirs alternately.該antiphoned高唱因此，背誦由兩個合唱團交替。 This term has given rise to technical discussions which cannot here be entered into.這個詞已經引起了技術性討論，而不能在這裡簽訂。

(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，其組成幾乎是一樣的antiphon -新詩一個詩篇，句出聖經或教會的作者-不過不同於它完全以性質及其在背誦或高唱。 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.該precentor桑或背誦了詩篇;合唱團或教友們回答，或反复非彼的小詩或乾脆上話的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.這種形式，像antiphon ，已經在使用當中，猶太人，而且看來即使是在建設某些詩篇，在cxxxv ， " laudate dominum quoniam獎金" ，而不要" ， quoniam在æternum任憑ejus " ，其中出現在每一首詩，當然對應於一套唱和。

(d) Hymns （四）聖歌

The term hymn has a less definite meaning than those of antiphon or responsory , and in the primitive liturgies its use is somewhat uncertain.任期聖歌已經不那麼確定的含義比那些antiphon或唱和 ，並在原始liturgies其使用有點不確定。 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.在羅馬breviary ，在每一個小時的任何一個白天或夜間有少許詩詩不同的措施，通常是很短的。 This is the hymn.這是聖歌。 These compositions were originally very numerous.這些成分本來十分眾多。 Traces of hymns may be discerned in the New Testament, eg, in St. Paul's Epistles.痕跡聖歌，可發現在新約聖經，例如，在聖保祿的書信。 In the fourth and fifth centuries hymnology received a great impetus.在第四次和第五次百年hymnology收到了巨大的推動力。 Prudentius, Synesius, St. Gregory of Nazianzus, St. Hilary, and St. Ambrose composed a great many.普頓修，涅修斯，聖格雷戈里的nazianzus ，聖希拉蕊，和聖劉漢銓組成的一個偉大許多。 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.但它首先是在中世紀這種風格的組合最發達，並收藏的人發了言，灌裝幾卷。 The Roman Breviary contains but a moderate number of hymns, forming a real anthology.羅馬breviary載，但適度的人數聖歌，形成一個真正的選集。 Some of them are masterpieces of art.他們中的一些人是藝術傑作。 It was at a comparatively late date (about the twelfth century) that the Roman Liturgy admitted hymns into its Breviary.這是一個起步較晚（約12世紀） ，羅馬教會禮儀承認聖歌納入其breviary 。 In its primitive austerity it had hitherto rejected them, without, however, condemning their employment in other liturgies.在它的原始緊縮，它迄今一直拒絕了他們，但不譴責他們受聘於其他liturgies 。

(e) Lessons （五）教訓

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.由這個詞是指的是選擇的讀數或提取物在breviary ，採取無論是從神聖令狀或從行為的聖人，還是來自教會的神父。 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.其使用是根據古老的猶太習俗，其中，在服務的猶太教堂，是受命後，他們高喊的詩篇，是律法和先知應予以理解。 The primitive Church partly adopted this service of the Synagogue, and thus brought into being the service of the night watches.簡陋的教堂，部分採用這項服務的猶太教堂，因此帶進正在服務的夜晚手錶。 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.但課程的讀數是變造後的教訓，從舊約聖經，教會中的使徒或其行為或福音宣讀。 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.一些教會有所延長這一用法，因為它仍是肯定的是，該信的聖克萊門特的羅馬，聖伊格和石碑， "牧師"的hermas人閱讀。 Some Churches, indeed, less well instructed, allowed books not wholly orthodox, like the Gospel of Peter, to be read.一些教會，確實不太好的指示，讓圖書不能完全正統的，像福音彼得，要予以理解。 In time lists were made out to fixwhat books might be read.在時間的清單開出的fixwhat書籍可能被解讀。 Muratori's "Canon" and, still better, the "Decrees of Gelasius" may be studied from this point of view with profit. muratori的"佳能" ，並得更好， "法令gelasius "可加以研究，從這個角度來看，與利潤。 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.稍後男子因內容不局限於自己閱讀的聖書;某些教會希望閱讀行為的烈士。 The Church of Africa, which possessed Acts of great value, signalized itself in this respect.教堂的非洲，其中具有行為具有極大的價值，燈號本身在這方面的工作。 Others followed its example.其他人跟隨著自己的例子。 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.當神聖的辦公室是比較發達的，大概下寺院的影響力，它成為習慣，以閱讀後，聖令狀，評論的父親和其他教會作家通過聖經只是以前聽過。 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.這一創新，它有可能開始在第六，或什至在第五，世紀，邁入了神聖的辦公室工程的聖奧古斯丁，聖希拉蕊，聖athanasius ，淵源等。 To these, later, were added those of St. Isidore, St. Gregory the Great, the Venerable Bede, and so on.這些，後來被補充說，這些聖伊西多爾，聖格里高利大，老貝代，等等。 This new developmentof the Office gave rise to the compilation of special books.這一新的developmentof辦公室引起了彙編的專題書籍。 In primitive times the Book of Psalms and the books of the Old Testament sufficed for the Office.在原始時代這本書的詩篇和書籍的舊約已足以為辦公室。 Later, books were compiled giving extracts from the Old and New Testaments (Lectionary, Gospel, and Epistle Books) for each day and each feast.後來，書籍被彙編給摘錄自舊約及新約（ lectionary ，福音，書信書籍） ，為每一天，每一個盛宴。 Then followed books of homilies (Homiliaries) -- collections of sermons or of commentaries of the Fathers for use in the Office.其次為書籍的頌歌（ homiliaries ） -收藏的說教或評論的父親在辦公室使用。 All these books should be studied, for they form the constituent elements which later combined into the Breviary.所有這些書籍應加以研究，因為他們的形式構成要素，後來併入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，至於這些經驗教訓，是善意地看到，在有關案件的psalmody ，兩條路線的選擇其次。 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，該命令的ferial辦事處，以確保讀經文，從起源到啟示，在序列;其次，該命令，為節日的聖徒節日外，在休息後，這個有序系列讀物和代用品，為他們的一章或部分有一章專門適用於該宴現正在慶祝。

The following is the table of lessons from the Bible.以下是該表的教訓，從聖經。 In its essential features, it goes back to a very venerable antiquity:其基本特徵，它可以追溯到一個非常古老的文物：

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

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.該花序 ，或什少章，實在是一個很短的教訓，其中考慮了地方的教訓，在這些時間有沒有什麼特別的指派給他們。 These are: Lauds, Prime, Terce, Sext, None, Vespers, and Compline.這些國家是：首相，總理，泰爾塞， sext ，無，晚禱， 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.由於其簡潔和他們unimportance ，他們是少得多複雜得多，從長遠的，並沒有更需要在這裡說，他們。 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.該versicles屬於該psalmody ，像responsories和antiphons ;通常他們是從詩篇，屬於一類的禮儀acclamations或喊的是喜悅。 They are usually employed after lessons and little chapters, and often take the place of responsories; they are, in fact, brief responsories.他們通常受聘後的教訓和小章節，並經常以此取代responsories他們，事實上，在簡短responsories 。 The ferial Preces and the Litanies probably belong to the category of versicles.該ferial preces和litanies可能屬於一類versicles 。

(g) Collects （七）收集

Collects, also called prayers, are not psalmodic prayers; they are of a completely different character.收集，也稱為祈禱，是不是psalmodic祈禱，他們是屬於完全不同的性格。 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.他們在breviary變化不大，他們來接近年底的辦公室後， psalmody ，其教訓是，小章，並versicles ，但此之前，由主vobiscum ，他們聚集在一個compendious形成supplications的忠誠。 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.它們的歷史淵源，具體內容如下：在最早時期，大會主席，通常是主教，在被委託的任務宣判後， psalmody ，呼喊，並litanies ，祈禱中的名字，所有信徒，他因此，解決自己直接向上帝。 At first this prayer was an improvisation.起初這種禱告是一個即興創作。 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.最古老的例子是被發現在didache噸apostolon ，並在墳墓的聖克萊門特的羅馬，並在某些教會中的聖塞浦路斯。 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.在時間，對四世紀，收藏的祈禱，為那些不略在藝術的即興創作，這些都是最早的前身sacramentaries和orationals ，後來被佔領這麼重要的地方，在歷史上的禮儀。 The Leonine, Gelasian, and Gregorian Sacramentaries form the chief sources whence are drawn the collects of our Breviary.該leonine ， gelasian ，陽曆sacramentaries形式政務來源何時是提請收集我國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.可以說，他們都是偉大的神學思想建設的重要性，而且通常歸納起來主要思想支配饗宴，因此，在他們的意義，節日是要報批。

V. HISTORY OF THE BREVIARY五，歷史上的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，某一部分的歷史及其breviary ，作為一個合唱團預訂在最低限度，已考慮。 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，沒有合唱團預訂，妥善所謂;聖經，便足以為所有的需要，為那裡的人詩篇，為背誦及書籍，其中家具的各種教訓。 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.這當然是最有可能認為psalter是最古老的合唱團書，它出版了，除了履行這一特殊功能，但均告-標誌，以顯示部分，可以閱讀和於去年底被複製出c anticles吟誦在辦公室中一樣詩篇，而且有時候以下每詩篇，來到一個或一個以上的祈禱。 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 ，迄今尚未被有條不紊地開展，將是非常有益的禮儀。 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.然後，一點點，作為典型辦公室的演變，書籍則是制定，以滿足想要的一天-a ntiphonaries， c ollectaria等等，在1 2世紀約翰巴列斯，禮儀作者，它闡明了所需要的書籍，為因表現典型辦公室，即： -a ntiphonary，舊約及新約， p assionary（行為烈士） ，傳奇（傳說中的聖人） ， h omiliary，或收取頌歌對福音書， s ermologus ，或收取的說教，以及論文的父親。 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.除了這些，應該提到psalterium ， collectarium為祈禱， martyrology等，所以，對背誦的典型辦公室，有不少圖書館是必要的。 Some simplification became imperative, and the pressure of circumstances brought about a condensation of these various books into one.有些簡化成了當務之急，而壓力的情況下，帶來了一個凝結，這種種的書籍之一。 This is the origin of the Breviary.這是原產地的breviary 。 The word and the thing it represents appeared -- confusedly, it might be -- at the end of the eighth century.這個詞和這件事，它代表著出現了-混亂，它可能-在去年底的8世紀。 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.阿爾昆是作者的一個abridgment該辦事處為俗人-少數詩篇為每天禱告後，每一個詩篇，對一個古老的計劃，以及其他一些祈禱，但沒有包括經驗或頌歌。 It might rather be called a Euchology than a Breviary.它可能寧願被稱為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.大約同一時間普頓修主教，特魯瓦，靈感同樣的動機，國務院制定了breviarium psalterii ，但我們要下降到11世紀，以滿足與breviary妥善所謂。 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.最古老的手稿稱為含一量整個典型辦事處的日期從1099年的，它來自於蒙特cassino ，在目前這個時候，屬於其mazarin圖書館。 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，其他的事不關心本次調查中， psalter ， canticles ， litanies ， hymnary ，收集，祝福教訓，小章， antiphons ， responsories ，和教訓，為某些辦事處。 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，當代與前，也即將由Monte cassino ，包含propers了本賽季的聖人，從而完成首次提及一。 Other examples of the Breviary exist dating from the twelfth century, still rare and all Benedictine.其他的例子，該breviary存在，可以追溯到12世紀，仍然是難得的和所有隱修院。 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.歷史上的這些起源的breviary還是有點模糊和努力，在研究必須繼續暫定到一個關鍵研究這些手稿breviaries已經取得了對線路的，如工人，因為迪萊爾， 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.它是根據無辜第三期（ 1198年至1216年）說，使用breviaries開始蔓延以外篤界。 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.在羅馬，不再純粹為羅馬basilicas ，但仍對羅馬法庭，僅breviaria分別制定出台，其中，從他們的來源地，被稱為breviaria德camerâ ，或breviaria對Secundum usum romanæ curiæ 。文本的這一時期（開始十三世紀）說： " missalia ， breviaria ， cæterosque libros在quibus管理辦公室ecclesiasticum continetur " ，而德的Raoul tongres具體指這個羅馬breviary 。 But this use of the Breviary was still limited, and wa a kind of privilege reserved for the Roman Court.但這種使用該breviary仍有限，與佤族一種特權保留給羅馬法院。 A special cause was needed to give the use of this Breviary a greater extension.一個特殊的事業，需要給學校使用這breviary更大的擴展。 The Order of Friars Minor, or Franciscans, lately founded, undertook the task of popularizing it.該命令的方濟各會士未成年人，或濟，最近成立後，承擔任務的普及。 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.它不是一個久坐秩序發誓要穩定，像那些該benedictines或cistercians ，還是喜歡經常門炮，而且是一個積極的，其傳教，說教秩序。 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，它需要一個刪節處，以方便處理，並包含在一個單一的體積小到足以進行，由方濟各會士對他們的行程。 This order adopted the Breviarium Curiæ with certain modifications which really constitute, as it were, a second edition of this Breviary.這條命令通過breviarium curiæ某些修改，其中真正構成，因為它被，第二版，這breviary 。 It is sometimes called the Breviary of Gregory IX because it was authorized by that pontiff.它有時被稱為breviary的格雷戈里第九 ，因為這是授權由教宗。 One of the chief modifications effected by the Friars Minor was the substitution of the Gallican version of the Psalter for the Roman.其中行政變通是由方濟各會士未成年人的替代的gallican版的psalter為羅馬。 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.原因是韓元，這顯然普及和活躍，為了推廣使用這種breviary無處不在。 antiphonaries ， psalters ， legendaries ， responsoraries消失度前提前單一書取代他們所有人。仍有更多，以一種強制postliminii -一種權利的恢復-羅馬教會，根據尼古拉第三期（ 1 2 77年至1 2 80年） ，通過br eviary的方濟各會士，不僅為教廷，而且也為b a silicas，以及作為一個必然的後果，這b r eviary被捆綁，遲早要成為這普世教會。

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.在前面的章節中，歷史上的ecclesiatical辦公室已經展現從一開始的。 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.如果有這樣的歷史可付諸實施的幾句話，雖然不一定形成一個不完整的陳述，這可能表示，從第一至第五世紀，它正在形成;從第五至十一世紀，它是在發展的過程中擴張;而在第十二和第十三世紀breviary妥善所謂是新興應運而生。 From then till now (that is, from the fourteenth century onwards) might be termed the period of reform.從那時到現在（即從14世紀起） ，可稱為改革時期。 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.第十四和第十五個世紀為代表的禮儀中，對於更大一些其他教會機構，一個時期的下降通道，它是時間的分裂問題，並在這一個字，一切有害的，是總結了。 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".幾個文件，可用於禮儀的歷史，當時證明了這一點，因為，舉例來說， " gesta benedicti十三"和"十五集體訴訟romanus " 。 Disorder and abuses crept into the Liturgy as into everything else.障礙和弊端出現的禮儀中，因為到一切。

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"虛擬現實杜bréviaire " ，一再指出，這是不可能分開的歷史，禮儀，從發生這彌補了一般教會的歷史，並表示，通過分期，其中一般的歷史使我們有反映在演進的禮儀。 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.這一點也不奇怪，因此，必須寄居的教皇在阿維尼翁和大裂盡其惡劣影響，對歷史上的禮儀。 And the reaction is still being felt.和反應，是至今難以平息。 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 ，死於早在15世紀，即使在早期期間，評論家和改革者，在他的名著"德observantiâ canonum "他激動地對一些解決的禮儀規則。 The "XV Ordo Romanus" alre