96-655: Compline ( / ˈ k ɒ m p l ɪ n / KOM -plin ), also known as Complin , Night Prayer , or the Prayers at the End of the Day , is the final prayer liturgy (or office ) of the day in the Christian tradition of canonical hours , which are prayed at fixed prayer times . The English word is derived from the Latin completorium , as compline is the completion of the waking day. The word
192-553: A Breviarium Psalterii made an abridgment of the Psalter for the laity, giving a few psalms for each day, and Alcuin had rendered a similar service by including a prayer for each day and some other prayers, but no lessons or homilies. The Breviary proper only dates from the 11th century; the earliest manuscript containing the whole canonical office is of the year 1099, and is in the Mazarin library. Gregory VII (pope 1073–1085), too, simplified
288-437: A book titled Incipit Breviarium sive Ordo Officiorum per totam anni decursionem . 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 usage of "breviary" to mean a book containing the entire canonical office appears to date from the 11th century. Pope Gregory VII (r. 1073–1085) having abridged
384-514: A condensation and simplification of the Breviary offices. Some parts of the prefaces at the beginning of the English Prayer-Book are free translations of those of Quignonez. The Pian Breviary was again altered by Sixtus V in 1588, who introduced the revised Vulgate , in 1602 by Clement VIII (through Baronius and Bellarmine), especially as concerns the rubrics, and by Urban VIII (1623–1644),
480-557: A fairly late date was added the solemn introduction of a benediction with a reading (based perhaps on the spiritual reading which, in the Rule of St. Benedict, precedes compline: RB, Chap. 42), and the confession and absolution of faults. This is absent from parallel forms, such as that of Sarum. The distinctive character and greater solemnity of the Roman form of compline comes from the responsory, In manus tuas, Domine ("Into Thy hands, O Lord"), with
576-513: A layperson, quite similar to Lutheran use. Compline is called literally, the after-supper ( Greek ( τὸ ) Ἀπόδειπνον [apóðipnon] , Slavonic повечеріе , Povecheriye), has two distinct forms which are quite different in length Small Compline and Great Compline . Both forms include a canon , typically those found Octoechos to the Theotokos , although alternative canons are used on certain forefeasts, afterfeasts and days during
672-409: A part of Catholic , Anglican , Lutheran , Oriental Orthodox , Eastern Orthodox , and certain other Christian liturgical traditions. In Western Christianity , Compline tends to be a contemplative office that emphasizes spiritual peace. In most monasteries it is the custom to begin the "Great Silence" after compline, during which the whole community, including guests, observes silence throughout
768-404: A process that was furthered by the monastic practice of daily reciting the 150 psalms. This took so much time that the monks began to spread it over a week, dividing each day into hours, and allotting to each hour its portion of the Psalter. St Benedict in the 6th century drew up such an arrangement, probably, though not certainly, on the basis of an older Roman division which, though not so skilful,
864-466: A psalm. The term originally signified a chant by alternate choirs, but has quite lost this meaning in the Breviary. The responsories are similar in form to the antiphons, but come at the end of the psalm, being originally the reply of the choir or congregation to the precentor who recited the psalm. The hymns are short poems going back in part to the days of Prudentius , Synesius , Gregory of Nazianzus and Ambrose (4th and 5th centuries), but mainly
960-524: A purist who altered the text of certain hymns. In the 17th and 18th centuries a movement of revision took place in France, and succeeded in modifying about half the Breviaries of that country. Historically, this proceeded from the labours of Jean de Launoy (1603–1678), "le dénicheur des saints", and Louis Sébastien le Nain de Tillemont , who had shown the falsity of numerous lives of the saints; theologically it
1056-732: A result, surviving copies are rare; of those editions which survive at all, many are known only by a single copy. In Scotland the only one which has survived the convulsions of the 16th century is Aberdeen Breviary , a Scottish form of the Sarum Office (the Sarum Rite was much favoured in Scotland as a kind of protest against the jurisdiction claimed by the diocese of York), revised by William Elphinstone (bishop 1483–1514), and printed at Edinburgh by Walter Chapman and Androw Myllar in 1509–1510. Four copies have been preserved of it, of which only one
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#17328700967341152-500: 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 Romanæ . In the 9th century, Alcuin uses the word to designate an office abridged or simplified for the use of the laity. Prudentius of Troyes , about the same period, composed a Breviarium Psalterii . In an ancient inventory occurs Breviarium Antiphonarii , meaning "Extracts from
1248-581: A trans, of the Martyrology, 1908), French and German. Bute's version is noteworthy for its inclusion of the skilful renderings of the ancient hymns by J.H. Newman, J.M. Neale and others. Several editions of the Pius X Breviary were produced during the twentieth century, including a notable edition prepared with the assistance of the sisters of Stanbrook Abbey in the 1950s. Two editions in English and Latin were produced in
1344-826: Is a breviary of the Roman Rite in the Catholic Church . A liturgical book , it contains public or canonical prayers , hymns , the Psalms , readings, and notations for everyday use, especially by bishops, priests, and deacons in the Divine Office (i.e., at the canonical hours , the Christians' daily prayer). The volume containing the daily hours of Catholic prayer was published as the Breviarium Romanum (Roman Breviary) from its editio princeps in 1568 under Pope Pius V until
1440-540: Is complete; but it was reprinted in facsimile in 1854 for the Bannatyne Club by the munificence of the Duke of Buccleuch . It is particularly valuable for the trustworthy notices of the early history of Scotland which are embedded in the lives of the national saints. Though enjoined by royal mandate in 1501 for general use within the realm of Scotland, it was probably never widely adopted. The new Scottish Proprium sanctioned for
1536-559: Is divided as follows: introduction, an optional examination of conscience or penitential rite, a hymn , psalmody with accompanying antiphons , scriptural reading , the responsory, the Canticle of Simeon , concluding prayer, and benediction . The final antiphon to the Blessed Virgin Mary ( Salve Regina , etc.) is an essential part of the Office. The office of Compline (along with
1632-593: Is our Lord Jesus Christ. Amen. Our Father … Amen. Liturgy of the Hours Too Many Requests If you report this error to the Wikimedia System Administrators, please include the details below. Request from 172.68.168.150 via cp1114 cp1114, Varnish XID 484955111 Upstream caches: cp1114 int Error: 429, Too Many Requests at Fri, 29 Nov 2024 08:48:17 GMT Roman Breviary The Roman Breviary ( Latin : Breviarium Romanum )
1728-583: Is our Lord Jesus Christ. Amen. Our Father … Amen. Ending during Fasts: Acclamation: We fall down before you (Ankanimk` araji k`o)… ; Meditation Twelve of St. Gregory of Narek; Meditation 94 of St. Gregory of Narek; Meditation 41 of St. Gregory of Narek; Prayer: In faith I confess (Havatov khostovanim)… by St. Nerses the Graceful; Acclamation: Through your holy spotless and virgin mother (Vasn srbouhvoy)… ; Proclamation: Holy Birthgiver of God (Sourb zAstouatsatsinn), , ; Prayer: Accept, Lord (Unkal, Tēr)… ; Blessed
1824-627: Is our Lord Jesus Christ. Amen. Our father… Amen.” The Rest Hour (Armenian: Հանգստեան Ժամ hangstean zham ) is celebrated after the Peace Hour, and is the last of the offices of the day. It may be considered communal worship before sleep. It bears some resemblance in content to compline in the Roman Rite. In the Armenian Book of Hours it is stated in many manuscripts that the Rest Hour commemorates God
1920-627: Is that commonly known as the Gallican. The name is misleading, for it is simply the second revision (A.D. 392) made by Jerome of the old Itala version originally used in Rome. Jerome's first revision of the Itala (A.D. 383), known as the Roman, is still used at St Peter's in Rome, but the "Gallican", thanks especially to St Gregory of Tours, who introduced it into Gaul in the 6th century, has ousted it everywhere else. The Antiphonary of Bangor proves that Ireland accepted
2016-522: Is the one in general use. Gradually there were added to these psalter choir-books additions in the form of antiphons, responses, collects or short prayers, for the use of those not skilful at improvisation and metrical compositions. Jean Beleth , a 12th-century liturgical author, gives the following list of books necessary for the right conduct of the canonical office: the Antiphonarium, the Old and New Testaments,
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#17328700967342112-519: Is the shortening of most feasts from nine to three lessons at Matins, keeping only the Scripture readings (the former lesson i, then lessons ii and iii together), followed by either the first part of the patristic reading (lesson vii) or, for most feasts, a condensed version of the former second Nocturn, which was formerly used when a feast was reduced in rank and commemorated. The Second Vatican Council , in his Constitution Sacrosanctum Concilium , asked
2208-665: Is the very backbone of the Breviary, the groundwork of the Catholic prayer-book; out of it have grown the antiphons, responsories and versicles. Until the 1911 reform, the psalms were arranged according to a disposition dating from the 8th century, as follows: Psalms 1–108, with some omissions, were recited at Matins, twelve each day from Monday to Saturday, and eighteen on Sunday. The omissions were said at Lauds, Prime and Compline. Psalms 109-147 (except 117, 118, and 142) were said at Vespers, five each day. Psalms 148-150 were always used at Lauds, and give that hour its name. The text of this Psalter
2304-476: The Catholic Church 's Curia office, previously said by non-monastic clergy . Before the advent of printing , breviaries were written by hand and were often richly decorated with initials and miniature illustrations telling stories in the lives of Christ or the saints , or stories from the Bible . Later printed breviaries usually have woodcut illustrations, interesting in their own right but with poor relation to
2400-531: The Council of Trent (1545–1563) and the Catholic Counter-Reformation , every bishop had full power to regulate the Breviary of his own diocese; and this was acted upon almost everywhere. Each monastic community, also, had one of its own. Pope Pius V (r. 1566–1572), however, while sanctioning those which could show at least 200 years of existence, made the Roman obligatory in all other places. But
2496-549: The Paschaltide . A further exception is on days when the liturgy to the saint(s) of the day is displaced by, e.g., by a newly canonized or locally venerated saint (or icon), the displaced canon is used and after that are inserted the stichera prescribed for vespers . The Office always ends with a mutual asking of forgiveness. In some traditions, most notably among the Russians , Evening Prayers (i.e., Prayers Before Sleep) are read at
2592-842: The Passionarius (liber) and the Legendarius (dealing respectively with martyrs and saints), the Homiliarius (homilies on the Gospels), the Sermologus (collection of sermons) and the works of the Fathers, besides the Psalterium and the Collectarium . To overcome the inconvenience of using such a library the Breviary came into existence and use. Already in the 9th century Prudentius, bishop of Troyes , had in
2688-849: The Small Doxology , the Nicene Creed , the Canon followed by Axion Estin , the Trisagion , Troparia for the day, Kyrie eleison (40 times), the Prayer of the Hours, the Supplicatory Prayer of Paul the Monk, and the Prayer to Jesus Christ of Antiochus the Monk . Following these are the mutual forgiveness and final blessing by the priest and the priest's reciting of a litany . Before an all-night vigil , compline in
2784-760: The Syriac Orthodox Church and Indian Orthodox Church , as well as the Mar Thoma Syrian Church (an Oriental Protestant denomination), the office of Compline is also known as Soutoro and is prayed at 9 pm using the Shehimo breviary. In the Coptic Orthodox Church , an Oriental Orthodox denomination, the Compline is prayed at 9 pm using the Agpeya breviary before retiring. There are two offices in
2880-537: The 1911 reform, the multiplication of saints' festivals, with practically the same festal psalms, tended to repeat the about one-third of the Psalter, with a correspondingly rare recital of the remaining two-thirds. Following this reform, the entire Psalter is again generally recited each week, with the festal psalms restricted to only the highest-ranking feasts. As in the Greek usage and in the Benedictine, certain canticles like
2976-618: The 1962 edition of the Roman Breviary in lieu of the Liturgy of the Hours. Such permit was rescinded by Pope Francis through his apostolic letter Traditionis custodes . At the beginning stands the usual introductory matter, such as the tables for determining the date of Easter, the calendar, and the general rubrics. The Breviary itself is divided into four seasonal parts—winter, spring, summer, autumn—and comprises under each part: These parts are often published separately. This psalm book
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3072-721: The 2004 version of the Book of Common Prayer for the Church of Ireland , along with the 2009 Daily Prayer book of the Church in Wales , restored a form of compline to Anglican worship. Several contemporary liturgical texts, including the American 1979 Book of Common Prayer , the Anglican Church of Canada's Book of Alternative Services , and the Church of England's Common Worship , provide modern forms of
3168-597: The Aaronic priests to offer morning and evening sacrifices. Other inspiration may have come from David's words in the Psalms "Seven times a day I praise you" (Ps. 119:164), as well as, "the just man meditates on the law day and night" (Ps. 1:2). Regarding Daniel "Three times daily he was kneeling and offering prayers and thanks to his God" (Dan. 6:10). In the early days of Christian worship the Sacred Scriptures furnished all that
3264-547: The Antiphonary". In the Vita Aldrici occurs sicut in plenariis et breviariis Ecclesiæ 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 in c. 1100 obtained
3360-686: The Armenian Book of Hours, or Zhamagirk`, it is stated that the Peace Hour commemorates the Spirit of God, but also the Word of God, “when he was laid in the tomb and descended into Hades, and brought peace to the spirits.” Outline of the Peace Hour If the Song of Steps is recited: Blessed is our Lord Jesus Christ. Amen. Our Father … Amen. ; Psalm 34:1–7: I have blessed the Lord at all times ( awrhnets`its` zTēr ) …; Glory to
3456-567: The Breviary are largely drawn from the Gelasian and other Sacramentaries, and they are used to sum up the dominant idea of the festival in connection with which they happen to be used. Before 1910, the difficulty of harmonizing the Proprium de Tempore and the Proprium Sanctorum , to which reference has been made, was only partly met in the thirty-seven chapters of general rubrics. Additional help
3552-489: The Catholic province of St Andrews in 1903 contains many of the old Aberdeen collects and antiphons. The Sarum or Salisbury Breviary itself was very widely used. The first edition was printed at Venice in 1483 by Raynald de Novimagio in folio; the latest at Paris, 1556, 1557. While modern Breviaries are nearly always printed in four volumes, one for each season of the year, the editions of the Sarum never exceeded two parts. Until
3648-579: The Father (Always with Now and always … Amen .; And again in peace let us pray to the Lord… ; Blessing and glory to the Father … Amen. ; Song of Steps: Psalm 120:1–3: In my distress I cried ( I neghout`ean imoum ) …; Glory to the Father… If the Song of Steps is not said: Blessed is our Lord Jesus Christ. Amen. Our father … Amen ; Psalm 88:1–2 God of my salvation ( Astouats p`kkout`ean imoy ) …; Glory to
3744-685: The Father, “that he protect us through the protecting arm of the Onlybegotten in the darkness of night.” Outline of the Rest Hour: Blessed is our Lord Jesus Christ. Amen. Our Father … Amen. ; Psalm 43:3–5: Lord, send your light and your truth (Arak`ea Tēr)… ; Glory to the Father…; And again in peace let us pray to the Lord …; Blessing and glory to the Father … Amen.; Psalms 119:41–56, 119:113–120, 119:169–176, 91, 123, 54, Daniel 3:29–34, Luke 2:29–32, Psalms 142:7, 86:16–17, 138:7–8, Luke 1:46–55; Glory to
3840-424: The Father… ; And again in peace let us pray to the Lord … ; Blessing and glory to the Father … Amen. ; Peace with all. In either case the liturgy continues here: Psalms 4, 6, 13, 16, 43, 70, 86:16–17; Glory to the Father… ; Song: Vouchsafe unto us (Shnorhea mez)… ; Glory to the Father… ; Acclamation: At the approach of darkness (I merdzenal erekoyis)… ; Proclamation: And again in peace … Let us give thanks to
3936-419: The Father… ; Acclamation: My soul into your hands ( Andzn im I tzers k`o )… ; Proclamation: And again in peace … Let us beseech almighty God (Aghach`ests`ouk` zamenakaln)… ; Prayer: Lord our God (Tēr Astouats mer)… Ending: Psalm 4; Pre-gospel sequence; Gospel: John 12:24ff; Glory to you, our God ; Proclamation: By the holy Cross (Sourb khach`ivs…)… ; Prayer: Protect us ( Pahpannea zmez)… ; Blessed
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4032-438: The First Week of Great Lent, the Great Canon of Saint Andrew of Crete is divided into four portions and read on Monday through Thursday nights. Due to the penitential nature of Great Compline, it is not uncommon for the priest to hear Confession during the liturgy. Great Compline is composed of three sections, each beginning with the call to prayer, "O come, let us worship…": First Part Second Part Third Part In
4128-431: The Gallican version in the 7th century, and the English Church did so in the 10th. Following the 1911 reform, Matins was reduced to nine Psalms every day, with the other psalms redistributed throughout Prime, Terce, Sext, and Compline. For Sundays and special feasts Lauds and Vespers largely remained the same, Psalm 118 remained distributed at the Little Hours and Psalms 4, 90, and 130 were kept at Compline. This contains
4224-405: The Greek tradition precedes great vespers, being read during the great incensing, while in Russian tradition it simply follows little vespers. Great Compline is a penitential office which is served on the following occasions: Unlike Small Compline, Great Compline has portions of the liturgy which are chanted by the Choir and during Lent the Prayer of St. Ephraim is said with prostrations. During
4320-434: 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. The canonical hours of the Breviary owe their remote origin to the Old Covenant when God commanded
4416-446: The Lord ( Gohats`arouk` zTearnē )… ; Prayer: Beneficent Lord (Tēr Barerar)… ; Psalm 27 The Lord is my light (Tēr loys im)… ; Glory to the Father… ; Song: Look down with love (Nayats` sirov)… ; Acclamation: Lord, do not turn your face ( Tēr mi dartzouts`aner )… ; Proclamation: And again in peace … Let us beseech almighty God (Aghach`ests`ouk` zamenakal )…; Prayer: Bestowing with grace (Shnorhatou bareats`) … On non-fasting days
4512-444: The Lord's Prayer), the Nunc Dimittis , and benediction. In the Anglican tradition, Compline was originally merged with Vespers to form Evening Prayer in the Book of Common Prayer . The United States Episcopal Church 's Book of Offices of 1914, the Church of England's 1928 proposed prayer book , the Scottish Episcopal Church 's 1929 Scottish Prayer Book , the Anglican Church of Canada 's 1959/1962 prayer book, and also
4608-482: The Pope for a comprehensive reform of the Hours. As a result, in 1970 the Breviary was replaced by the Liturgy of the Hours , which is divided into six different volumes: Advent , Christmas , Lent and Easter and two for the Ordinary Time ; the new Hours were promulgated by Pope Paul VI in his apostolic constitution Laudis canticum . In his apostolic letter Summorum Pontificum , Pope Benedict XVI allowed clerics to fulfill their obligation of prayer using
4704-415: The Roman Breviary. In many places, every diocese, order or ecclesiastical province maintained its own edition of the breviary. However, mendicant friars travelled frequently and needed a shortened, or abbreviated, daily office contained in one portable book, and single-volume breviaries flourished from the thirteenth century onwards. These abbreviated volumes soon became very popular and eventually supplanted
4800-410: The Song of Moses (Exodus xv.), the Song of Hannah (1 Sam. ii.), the prayer of Habakkuk (iii.), the prayer of Hezekiah (Isaiah xxxviii.) and other similar Old Testament passages, and, from the New Testament, the Magnificat , the Benedictus and the Nunc dimittis , are admitted as psalms. The antiphons are short liturgical forms, sometimes of biblical, sometimes of patristic origin, used to introduce
4896-409: The West: three psalms ( 4 , 90 , and 133 ) (Vulgate numbering) said without antiphons , the hymn , the lesson, the versicle Kyrie eleison , the benediction , and the dismissal (RB, Chaps. 17 and 18). The Roman Office of compline came to be richer and more complex than the simple Benedictine psalmody . A fourth psalm was added, In te Domine speravi ( Psalm 30 in Vulgate ). And perhaps at
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#17328700967344992-431: The beautifully illuminated breviaries. The beauty and value of many of the Latin Breviaries were brought to the notice of English churchmen by one of the numbers of the Oxford Tracts for the Times , since which time they have been much more studied, both for their own sake and for the light they throw upon the English Prayer-Book. Early printed Breviaries were locally distributed and quickly worn out by daily use. As
5088-511: The breviary, the missal, the Roman Pontifical and the Roman Ritual . Significant changes came in 1910 with the reform of the Roman Breviary by Pope Pius X . This revision modified the traditional psalm scheme so that, while all 150 psalms were used in the course of the week, these were said without repetition. Those assigned to the Sunday office underwent the least revision, although noticeably fewer psalms are recited at Matins, and both Lauds and Compline are slightly shorter due to psalms (or in
5184-403: The case of Compline the first few verses of a psalm) being removed. Pius X was probably influenced by earlier attempts to eliminate repetition in the psalter, most notably the liturgy of the Benedictine congregation of St. Maur. However, since Cardinal Quignonez's attempt to reform the Breviary employed this principle—albeit with no regard to the traditional scheme—such notions had floated around in
5280-514: The close of the office and are short prayers summing up the supplications of the congregation. They arise out of a primitive practice on the part of the bishop (local president), examples of which are found in the Didachē (Teaching of the Apostles) and in the letters of Clement of Rome and Cyprian. With the crystallization of church order, improvisation in prayer largely gave place to set forms, and collections of prayers were made which later developed into Sacramentaries and Orationals. The collects of
5376-436: The daily worship of the Armenian Apostolic Church which are recited between sundown and sleep: the Peace Hour and the Rest Hour . These are two distinct liturgies of communal worship. It is the usage in some localities to combine these two liturgies, with abbreviations, into a single liturgy. The Peace Hour (Armenian: Խաղաղական Ժամ khaghaghakan zham ) is the office associated with compline in other Christian liturgies. In
5472-448: The day being divided into liturgical "hours." A detailed account of these will be found in the article Canonical Hours . Each of the hours of the office is composed of the same elements, and something must be said now of the nature of these constituent parts, of which mention has here and there been already made. They are: psalms (including canticles), antiphons, responsories, hymns, lessons, little chapters, versicles and collects. Before
5568-544: The day, being hours associated with Christ's Passion." The origin of compline has given rise to considerable discussion among liturgists. In the past, general opinion ascribed the origin of this liturgical hour to St. Benedict , at the beginning of the 6th century. But Jules Pargoire and A. Vandepitte trace its source to Saint Basil . Vandepitte states that it was not in Cæsarea in 375, but in his retreat in Pontus (358–362), that Basil established compline, which hour did not exist prior to his time, that is, until shortly after
5664-485: The days of St. Cyprian and Clement of Alexandria the custom of reciting a prayer before sleep, and that this might be taken as the original source of compline. It is generally thought that the Benedictine form of compline is the earliest western order, although some scholars, such as Plaine, have maintained that the hour of compline as found in the Roman Breviary at his time, antedated the Benedictine Office. These debates apart, Benedict's arrangement probably invested
5760-443: The days of the secular month. The readings of the second Nocturn are mainly hagiological biography, with homilies or papal documents for certain major feasts, particularly those of Jesus and Mary. Some of this material has been revised by Leo XIII , in view of archaeological and other discoveries. The third Nocturn consists of a homily on the Gospel which is read at that day's Mass. Covering a great stretch of time and space, they do for
5856-409: The end of compline. It is an ancient custom, practiced on the Holy Mountain and in other monasteries, for everyone present at the end of compline to venerate the relics and icons in the church, and receive the priest's blessing. Small compline is prescribed for most nights of the year. It is presided over by a single priest without a deacon. The liturgy is composed of three Psalms (50, 69, 142),
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#17328700967345952-403: The evangelical canticle Nunc Dimittis and its anthem , which is particularly characteristic. The hour of compline, such as it appeared in the Roman Breviary prior to the Second Vatican Council, may be divided into several parts, viz. the beginning or introduction, the psalmody , with its usual accompaniment of antiphons , the hymn , the capitulum , the response, the Nunc dimittis ,
6048-562: The following decade, which conformed to the rubrics of 1960, published by Liturgical Press and Benziger in the United States. These used the Pius XII psalter. Baronius Press 's revised edition of the Liturgical Press edition uses the older Gallican psalter of St. Jerome. This edition was published and released in 2012 for pre-orders only. In 2013, the publication has resumed printing and is available on Baronius' website. Under Pope Benedict XVI 's motu proprio Summorum Pontificum , Catholic bishops, priests, and deacons are again permitted to use
6144-442: The hour of compline with the liturgical character and arrangement which were preserved in the Benedictine Order , and largely adopted by the Roman Church . The original form of the Benedictine Office, lacking even an antiphon for the psalms, is much simpler than its Roman counterpart, resembling more closely the Minor Hours of the day. Saint Benedict first gave the Office the basic structure by which it has come to be celebrated in
6240-438: The hours of Sunday Vespers and Compline (albeit in English translation) in his Garden of the Soul in the eighteenth century. The Liturgical Movement in the twentieth century saw renewed interest in the Offices of the Breviary and several popular editions were produced, containing the vernacular as well as the Latin. The complete pre-Pius X Roman Breviary was translated into English (by the Marquess of Bute in 1879; new ed. with
6336-466: The influence of the Roman rite has gradually gone much beyond this, and has superseded almost all the local uses. The Roman has thus become nearly universal, with the allowance only of additional offices for saints specially venerated in each particular diocese. The Roman Breviary has undergone several revisions: The most remarkable of these is that by Francis Quignonez , cardinal of Santa Croce in Gerusalemme (1536), which, though not accepted by Rome (it
6432-401: The lips as well as the eyes—it takes about two hours in this way) the whole of the Breviary services allotted for each day. In large churches where they were celebrated the services were usually grouped; e.g. Matins and Lauds (about 7.30 A.M.); Prime, Terce (High Mass), Sext, and None (about 10 A.M.); Vespers and Compline (4 P.M.); and from four to eight hours (depending on the amount of music and
6528-403: The liturgy as performed at the Roman court, and gave his abridgment the name of Breviary, which thus came to denote a work which from another point of view might be called a Plenary, involving as it did the collection of several works into one. There are several extant specimens of 12th-century Breviaries, all Benedictine, but under Innocent III (pope 1198–1216) their use was extended, especially by
6624-503: The liturgy ends here with: Blessed is our Lord Jesus Christ. Amen. Our father … Amen . On fasting days continue here: Psalm 119; Glory to the Father– ; Hymn: We entreat you (I k`ez hayts`emk`)… During the Great Fast: Evening Chant (varies); Acclamation: To the spirits at rest ( Hogvovn hangouts`elots` )… ; Proclamation: And again in peace … For the repose of the souls (Vasn hangouts`eal)…; Lord, have mercy (thrice); Prayer: Christ, Son of God ( K`ristos Ordi Astoutsoy )…; Blessed
6720-412: The local Breviaries, like that of Sarum. Finally, Nicholas III (pope 1277–1280) adopted this version both for the curia and for the basilicas of Rome, and thus made its position secure. Before the rise of the mendicant orders (wandering friars ) in the 13th century, the daily services were usually contained in a number of large volumes. The first occurrence of a single manuscript of the daily office
6816-451: The middle of the 4th century. François Plaine [ fr ] also traced the source of compline back to the 4th century, finding mention of it in a passage in Eusebius and in another in St. Ambrose , and also in John Cassian . These texts bear witness to the private custom of saying a prayer before retiring to rest. If this was not the canonical hour of compline, it was certainly a preliminary step towards it. The same writers reject
6912-457: The newly founded and active Franciscan order. These preaching friars, with the authorization of Gregory IX, adopted (with some modifications, e.g. the substitution of the "Gallican" for the "Roman" version of the Psalter) the Breviary hitherto used exclusively by the Roman court, and with it gradually swept out of Europe all the earlier partial books (Legendaries, Responsories), etc., and to some extent
7008-573: The night until after the Terce the next day. Compline comprises the final office in the Liturgy of the Hours . From the time of the early Church , the practice of seven fixed prayer times has been taught; in Apostolic Tradition , Hippolytus instructed Christians to pray seven times a day "on rising, at the lighting of the evening lamp, at bedtime, at midnight" and "the third, sixth and ninth hours of
7104-578: The number of high masses) are thus spent in choir. Lay use of the Breviary has varied throughout the Church's history. In some periods laymen did not use the Breviary as a manual of devotion to any great extent. The late Medieval period saw the recitation of certain hours of the Little Office of the Blessed Virgin, which was based on the Breviary in form and content, becoming popular among those who could read, and Bishop Challoner did much to popularise
7200-495: The office of the seasons of the Christian year (Advent to Trinity), a conception that only gradually grew up. There is here given the whole service for every Sunday and weekday, the proper antiphons, responsories, hymns, and especially the course of daily Scripture reading, averaging about twenty verses a day, and (roughly) arranged thus: This contains the lessons, psalms and liturgical formularies for saints' festivals, and depends on
7296-542: The opinion of Paulin Ladeuze and Jean-Martial Besse [ fr ] who believe that compline had a place in the Rule of St. Pachomius , which would mean that it originated still earlier in the 4th century. The Catholic Encyclopedia argues that, if St. Basil instituted and organized the hour of compline for the East , as St. Benedict did for the West , there existed as early as
7392-518: 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. 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,
7488-789: The other daily offices) is included in the various Lutheran hymnals, books of worship and prayer books, such as the Lutheran Service Book and For All the Saints: A Prayer Book for and by the Church . In some Lutheran Churches, compline may be conducted by a layperson with a slight modification to the liturgy. In the Lutheran Service Book, used by the Lutheran Church - Missouri Synod , Compline consists of opening versicles from Psalm 92, confession of sins, psalmody, an office hymn, readings from scripture, responsory , prayer (concluded with
7584-555: The pontificate of Pius IX , a strong Ultramontane movement arose against the French breviaries of 1680 and 1736. This was inaugurated by Montalembert , but its literary advocates were chiefly Prosper Guéranger , abbot of the Benedictine monastery Solesmes , and Louis Veuillot (1813–1883) of the Univers . The movement succeeded in suppressing the breviaries, the last diocese to surrender being Orleans in 1875. The Jansenist and Gallican influence
7680-509: The prayer, and the benediction . By way of liturgical variety, the liturgy of initium noctis may also be studied in the Celtic Liturgy , such as it is read in the Antiphonary of Bangor , its plan being set forth by Warren and by Bishop (see Bibliography , below). Introit: Abendlied by Josef Rheinberger ; In the breviary of 1974 Roman Catholic Liturgy of the Hours , compline
7776-499: The psalms, the order for special days breaks in upon the normal order of ferial offices and dislocates the scheme for consecutive reading. The lessons are read at Matins (which is subdivided into three nocturns). The little chapters are very short lessons read at the other "hours." The versicles are short responsories used after the little chapters in the minor hours. They appear after the hymns in Lauds and Vespers. The collects come at
7872-447: The reading of Scripture. Monastic influence accounts for the practice of adding to the reading of a biblical passage some patristic commentary or exposition. Books of homilies were compiled from the writings of SS. Augustine , Hilary , Athanasius , Isidore , Gregory the Great and others, and formed part of the library of which the Breviary was the ultimate compendium. In the lessons, as in
7968-948: The reforms of Paul VI (1974), when replaced by the Liturgy of the Hours . In the course of the Catholic Counter-Reformation , Pope Pius V (r. 1566–1572) imposed the use of the Roman Breviary, mainly based on the Breviarium secundum usum Romanae Curiae , on the Latin Church of the Catholic Church. Exceptions are the Benedictines and Dominicans , who have breviaries of their own, and two surviving local use breviaries: The Latin word breviarium generally signifies "abridgement, compendium". This wider sense has often been used by Christian authors, e.g. Breviarium fidei, Breviarium in psalmos, Breviarium canonum, Breviarium regularum . In liturgical language specifically, "breviary" ( breviarium ) has
8064-461: The service. A traditional form is provided in the 1991 Anglican Service Book . The Common Worship service consists of the opening sentences, the confession of sins, the psalms and other Bible lessons, the canticle of Simeon, and prayers, including a benediction. There are authorized alternatives for the days of the week and the seasons of the Christian year. As a public service of worship, like Morning Prayer and Evening Prayer, compline may be led by
8160-579: The third nocturn are patristic homilies on the Gospels, and together form a rough summary of theological instruction. Here are found the Little Office of the Blessed Virgin Mary, the Office for the Dead (obligatory on All Souls' Day), and offices peculiar to each diocese. It has already been indicated, by reference to Matins, Lauds, &c., that not only each day, but each part of the day, has its own office,
8256-532: The western Church, and can particularly be seen in the Paris Breviary. Pope Pius XII introduced optional use of a new translation of the Psalms from the Hebrew to a more classical Latin . Most breviaries published in the late 1950s and early 1960s used this "Pian Psalter". Pope John XXIII also revised the Breviary in 1960, introducing changes drawn up by his predecessor Pope Pius XII. The most notable alteration
8352-466: The whole Psalter every week (which had become a mere theory in the Roman Breviary, owing to its frequent supersession by saints' day services) was made a reality. These reformed French Breviaries—e.g. the Paris Breviary of 1680 by Archbishop François de Harlay (1625–1695) and that of 1736 by Archbishop Charles-Gaspard-Guillaume de Vintimille du Luc (1655–1746)—show a deep knowledge of Holy Scripture, and much careful adaptation of different texts. During
8448-648: The work of medieval authors. The lessons, as has been seen, are drawn variously from the Bible, the Acts of the Saints and the Fathers of the Church . In the primitive church, books afterwards excluded from the canon were often read, e.g. the letters of Clement of Rome and the Shepherd of Hermas . In later days the churches of Africa, having rich memorials of martyrdom, used them to supplement
8544-469: The worshipper in the field of church history what the Scripture readings do in that of biblical history. This comprises psalms, antiphons, lessons, &c., for feasts of various groups or classes (twelve in all); e.g. apostles, martyrs, confessors, virgins, and the Blessed Virgin Mary. These offices are of very ancient date, and many of them were probably in origin proper to individual saints. They contain passages of great literary beauty. The lessons read at
8640-518: Was also strongly felt in Italy and in Germany, where breviaries based on the French models were published at Cologne, Münster, Mainz and other towns. Meanwhile, under the direction of Benedict XIV (pope 1740–1758), a special congregation collected much material for an official revision, but nothing was published. In 1902, under Leo XIII, a commission under the presidency of Louis Duchesne was appointed to consider
8736-458: Was approved by Clement VII and Paul III, and permitted as a substitute for the unrevised Breviary, until Pius V in 1568 excluded it as too short and too modern, and issued a reformed edition of the old Breviary, the Breviarium Pianum or "Pian Breviary"), formed the model for the still more thorough reform made in 1549 by the Church of England , whose daily morning and evening services are but
8832-533: Was first used in this sense about the beginning of the 6th century in the Rule of Saint Benedict ( Regula Benedicti ; hereafter, RB), in Chapters 16, 17, 18, and 42, and he uses the verb compleo to signify compline: " Omnes ergo in unum positi compleant " ("All having assembled in one place, let them say compline"); " et exeuntes a completorio " ("and, after going out from compline")… (RB, Chap. 42). Compline liturgies are
8928-571: Was given by a kind of Catholic Churchman's Almanack, called the Ordo Recitandi Divini Officii , published in different countries and dioceses, and giving, under every day, minute directions for proper reading. In 1960, John XXIII simplified the rubrics governing the Breviary in order to make it easier to use. Every cleric in Holy Orders, and many other members of religious orders, must publicly join in or privately read aloud (i.e. using
9024-456: Was produced by the Port Royal school, which led men to dwell more on communion with God as contrasted with the invocation of the saints. This was mainly carried out by the adoption of a rule that all antiphons and responses should be in the exact words of Scripture, which cut out the whole class of appeals to created beings. The services were at the same time simplified and shortened, and the use of
9120-424: Was thought necessary, containing as it did the books from which the lessons were read and the psalms that were recited. The first step in the evolution of the Breviary was the separation of the Psalter into a choir-book. At first the president of the local church (bishop) or the leader of the choir chose a particular psalm as he thought appropriate. From about the 4th century certain psalms began to be grouped together,
9216-573: Was written by the Benedictine order at Monte Cassino in Italy in 1099. The Benedictines were not a mendicant order, but a stable, monastery -based order, and single-volume breviaries are rare from this early period. The arrangement of the Psalms in the Rule of St. Benedict had a profound impact upon the breviaries used by secular and monastic clergy alike, until 1911 when Pope Pius X introduced his reform of
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