Office of the Dead
Encyclopedia
The Office of the Dead is a prayer cycle of the Liturgy of the Hours
in the Roman Catholic Church
, said for the repose of the soul of a decedent. It is the proper reading on All Souls' Day (normally November 2) for all souls in Purgatory
, and can be a votive office
on other days when said for a particular decedent. The work is composed of different psalms, scripture, prayers and other parts, divided into The Office of Readings, Lauds
, Daytime Prayer, and Vespers
(with Compline
taken from the Sunday hour of Compline
).
) editio typica altera (second typical edition) includes the normal cycle of a typical ferial office, namely an Office of Readings (Matins
), Lauds
, Daytime Prayer (Terce
, Sext
, or None
), and Vespers
. The final hour of Compline
is taken from Sunday. The Office of Readings includes Psalms 40
[39]: 2-14, 17-18 (this psalm selection is split between verses 9 and 10 into two sections, to keep the character of threefold cycle of Psalms for the hour); and 42
[41]. These psalms are followed by two longer lessons which are variable and come from one of multiple options. Lauds
includes Psalm 51
[50], the Canticle of Ezechias (Hezekiah) (verses 15-16 are not included), and Psalm 146
[145] or 150
. These are followed by a short lesson, a responsory, the Benedictus
and the preces. Daytime Prayer consists of Psalms 70
[69], 85
[84], and 86
[85]. These are followed by a short lesson and a versicle which vary depending on which of the little hours
(Terce
, Sext
, or None) are being used for Daytime Prayer. Vespers includes Psalms 121
[120], 130
[129], and a canticle from Phil
2:6-11. This is followed by a short lesson, a responsory, the Magnificat
, and the preces. The hour of Compline
is taken from Sunday after Second Vespers
.
, was composed of First Vespers
, Mass
, Matins
, and Lauds
. The editor is not known, but the office as it existed before the reforms was no older than from 7th or 8th century. A well known refrain from the cycle is Timor mortis conturbat me
, "The fear of death confounds me" or, more colloquially, "I am scared to death of dying". The word dirge
comes from it.
The Vespers of the older office comprise Psalms 116
.1–9 [114], 120
[119], 121
[120], 130
[129], and 138
[137], with the Magnificat
and the preces. The Matins, composed like those of feast days, have three nocturns, each consisting of three psalms and three lessons; the Lauds, as usual, have three psalms (Psalms 63
[62] and 67
[66] united are counted as one) and a canticle (that of Ezechias), the three psalms Laudate, and the Benedictus. We shall speak presently of the Mass. The office differs in important points from the other offices of the Roman Liturgy. It has not the Little Hours, the Second Vespers, or the Compline
. In this respect it resembles the ancient vigils, which began at eventide (First Vespers), continued during the night (Matins), and ended at the dawn (Lauds); Mass followed and terminated the vigil of the feast. The absence of the introduction, "Deus in adjutorium", of the hymns, absolution, blessings, and of the doxology in the psalms also recall ancient times, when these additions had not yet been made. The psalms are chosen not in their serial order, as in the Sunday Office or the Roman ferial Office, but because certain verses, which serve as antiphons, seem to allude to the state of the dead. The use of some of these psalms in the funeral service is of high antiquity, as appears from passages in St. Augustine and other writers of the fourth and fifth centuries. The lessons from Job, so suitable for the Office of the Dead, were also read in very early days at funeral services. The responses, too, deserve notice, especially the response "Libera me, Domine, de viis inferni qui portas æreas confregisti et visitasti inferum et dedisti eis lumen . . . qui erant in poenis . . . advenisti redemptor noster" etc. This is one of the few texts in the Roman Liturgy alluding to Christ's descent into hell. It is also a very ancient composition (see Cabrol, "La descente du Christ aux enfers" in "Rassegna Gregor.", May and June, 1909).
The "Libera me de morte æterna", which is found more complete in the ancient manuscripts, dates also from an early period (see Cabrol in "Dict. d'archéol. et de liturgie", s. v. Absoute). Mgr Batiffol
remarks that it is not of Roman origin, but it is very ancient (Hist. du brév., 148). The distinctive character of the Mass, its various epistles, its tract, its offertory in the form of a prayer, the communion (like the offertory) with versicles, according to the ancient custom, and the sequence "Dies Iræ" (q.v.; concerning its author see also BURIAL), it is impossible to dwell upon here. The omission of the Alleluia, and the kiss of peace is also characteristic of this mass. There was a time when the Alleluia was one of the chants customary at funeral services (see Dict. d'archéol. et de liturgie, s. v. Alleluia, I, 1235). Later it was looked upon exclusively as a song of joy, and was omitted on days of penance (e.g. Lent and ember week), sometimes in Advent, and at all funeral ceremonies. It is replaced to-day by a tract. A treatise of the 8th-9th century published by Muratori (Liturg. Rom. vet., II, 391) shows that the Alleluia was then suppressed. The omission of the kiss of peace at the Mass is probably because that ceremony preceded the distribution of the Eucharist to the faithful and was a preparation for it, so, as communion is not given at the Mass for the Dead, the kiss of peace was suppressed.
Not to speak of the variety of ceremonies of the Mozarabic, Ambrosian, or Oriental liturgies, even in countries where the Roman liturgy prevailed, there were many variations. The lessons, the responses, and other formulæ were borrowed from various sources; certain Churches included in this office the Second Vespers and Complin; in other places, instead of the lessons of our Roman Ritual, they read St. Augustine, Proverbs, Ecclesiastes, Ecclesiasticus, Osee, Isaiah, Daniel, etc. The responses varied likewise; many examples may be found in Martène and the writers cited below in the bibliography. It is fortunate that the Roman Church preserved carefully and without notable change this office, which, like that of Holy Week, has retained for us in its archaic forms the memory and the atmosphere of a very ancient liturgy. The Mozarabic Liturgy possesses a very rich funeral ritual. Dom Férotin in his "Liber Ordinum" (pp. 107 sqq.) has published a ritual (probably the oldest extant), dating back possibly to the 7th century. He has also published a large number of votive masses of the dead. For the Ambrosian Liturgy, see Magistretti, "Manuale Ambrosianum", I (Milan, 1905), 67; for the Greek Ritual, see Burial, pp. 77–8.
, "Hist. du Brév.", 181-92; and for the opposing view, Bäumer-Biron, "Hist. du Brév.", II, 37). These opinions are more probable, but are not as yet very solidly established. Amalarius speaks of the Office of the Dead, but seems to imply that it existed before his time ("De Eccles. officiis", IV, xlii, in P. L., CV, 1238). He alludes to the "Agenda Mortuorum" contained in a sacramentary, but nothing leads us to believe that he was its author. Alcuin is also known for his activity in liturgical matters, and we owe certain liturgical compositions to him; but there is no reason for considering him the author of this office (see Cabrol in "Dict. d'archéol. et de liturgie", s. v. Alcuin). In the Gregorian Antiphonary we do find a mass and an office in agenda mortuorum, but it is admitted that this part is an addition; a fortiori this applies to the Gelasian. The Maurist editors of St. Gregory are inclined to attribute their composition to Albinus and Etienne of Liège (Microl., lx). But if it is impossible to trace the office and the mass in their actual form beyond the 9th or 8th century, it is notwithstanding certain that the prayers and a service for the dead existed long before that time. We find them in the 5th, 4th, and even in the 3rd and 2nd century. Pseudo-Dionysius, Sts. Gregory of Nyssa, Jerome, and Augustine, Tertullian, and the inscriptions in the catacombs afford a proof of this (see Burial, III, 76; PRAYERS FOR THE DEAD; Cabrol, "La prière pour les morts" in "Rev. d'apologétique", 15 September 1909, pp. 881–93).
Liturgy of the hours
The Liturgy of the Hours or Divine Office is the official set of daily prayers prescribed by the Catholic Church to be recited at the canonical hours by the clergy, religious orders, and laity. The Liturgy of the Hours consists primarily of psalms supplemented by hymns and readings...
in the Roman Catholic Church
Roman Catholic Church
The Catholic Church, also known as the Roman Catholic Church, is the world's largest Christian church, with over a billion members. Led by the Pope, it defines its mission as spreading the gospel of Jesus Christ, administering the sacraments and exercising charity...
, said for the repose of the soul of a decedent. It is the proper reading on All Souls' Day (normally November 2) for all souls in Purgatory
Purgatory
Purgatory is the condition or process of purification or temporary punishment in which, it is believed, the souls of those who die in a state of grace are made ready for Heaven...
, and can be a votive office
Votive office
A Votive Office was a Roman Catholic practice to celebrate particular feasts that were not in the Catholic liturgical calendar....
on other days when said for a particular decedent. The work is composed of different psalms, scripture, prayers and other parts, divided into The Office of Readings, Lauds
Lauds
Lauds is a divine office that takes place in the early morning hours and is one of the two major hours in the Roman Catholic Liturgy of the Hours. In the Eastern Orthodox tradition, it forms part of the Office of Matins...
, Daytime Prayer, and Vespers
Vespers
Vespers is the evening prayer service in the Western Catholic, Eastern Catholic, and Eastern Orthodox, Anglican, and Lutheran liturgies of the canonical hours...
(with Compline
Compline
Compline is the final church service of the day in the Christian tradition of canonical hours. The English word Compline is derived from the Latin completorium, as Compline is the completion of the working day. The word was first used in this sense about the beginning of the 6th century by St...
taken from the Sunday hour of Compline
Compline
Compline is the final church service of the day in the Christian tradition of canonical hours. The English word Compline is derived from the Latin completorium, as Compline is the completion of the working day. The word was first used in this sense about the beginning of the 6th century by St...
).
Composition of the Current Office
The current office, according to the 2000 Liturgia Horarum (Liturgy of the HoursLiturgy of the hours
The Liturgy of the Hours or Divine Office is the official set of daily prayers prescribed by the Catholic Church to be recited at the canonical hours by the clergy, religious orders, and laity. The Liturgy of the Hours consists primarily of psalms supplemented by hymns and readings...
) editio typica altera (second typical edition) includes the normal cycle of a typical ferial office, namely an Office of Readings (Matins
Matins
Matins is the early morning or night prayer service in the Roman Catholic, Anglican, Lutheran and Eastern Orthodox liturgies of the canonical hours. The term is also used in some Protestant denominations to describe morning services.The name "Matins" originally referred to the morning office also...
), Lauds
Lauds
Lauds is a divine office that takes place in the early morning hours and is one of the two major hours in the Roman Catholic Liturgy of the Hours. In the Eastern Orthodox tradition, it forms part of the Office of Matins...
, Daytime Prayer (Terce
Terce
Terce, or Third Hour, is a fixed time of prayer of the Divine Office of almost all the Christian liturgies. It consists mainly of psalms and is said at 9 a.m. Its name comes from Latin and refers to the third hour of the day after dawn....
, Sext
Sext
Sext, or Sixth Hour, is a fixed time of prayer of the Divine Office of almost all the traditional Christian liturgies. It consists mainly of psalms and is said at noon...
, or None
None (liturgy)
None , or the Ninth Hour, is a fixed time of prayer of the Divine Office of almost all the traditional Christian liturgies. It consists mainly of psalms and is said around 3 p.m...
), and Vespers
Vespers
Vespers is the evening prayer service in the Western Catholic, Eastern Catholic, and Eastern Orthodox, Anglican, and Lutheran liturgies of the canonical hours...
. The final hour of Compline
Compline
Compline is the final church service of the day in the Christian tradition of canonical hours. The English word Compline is derived from the Latin completorium, as Compline is the completion of the working day. The word was first used in this sense about the beginning of the 6th century by St...
is taken from Sunday. The Office of Readings includes Psalms 40
Psalm 40
-Judaism:*Verse 2 is found in the repetition of the Amidah during Rosh Hashanah.*Verse 12 is the second verse from V'hu Rachum in Pesukei Dezimra, and the long Tachanun recited on Mondays and Thursdays....
[39]: 2-14, 17-18 (this psalm selection is split between verses 9 and 10 into two sections, to keep the character of threefold cycle of Psalms for the hour); and 42
Psalm 42
Psalm 42 op. 42 "Wie der Hirsch schreit" is a composition by Felix Mendelssohn composed in 1837/38 for soloists, mixed choir and orchestra....
[41]. These psalms are followed by two longer lessons which are variable and come from one of multiple options. Lauds
Lauds
Lauds is a divine office that takes place in the early morning hours and is one of the two major hours in the Roman Catholic Liturgy of the Hours. In the Eastern Orthodox tradition, it forms part of the Office of Matins...
includes Psalm 51
Psalm 51
Psalm 51 , traditionally referred to as the Miserere, its Latin incipit, is one of the Penitential Psalms. It begins: Have mercy on me, O God....
[50], the Canticle of Ezechias (Hezekiah) (verses 15-16 are not included), and Psalm 146
Psalm 146
-Judaism:*The psalm in its entirety is recited daily during Pesukei Dezimra.*The blessing Pokeiakh Ivrim from the Birkat HaShachar is derived from Psalm 146.*Verse 10 is part of Kedusha, and is a part of the third blessing of the High Holidays Amidah....
[145] or 150
Psalm 150
Psalm 150 is a psalm in the Hebrew Bible/Old Testament. In it, the writer urges the congregation to praise God with music and dancing. The text, beloved by Jews and Christians alike, has often been set to music...
. These are followed by a short lesson, a responsory, the Benedictus
Benedictus
-Music:* Benedictus , the canticle sung at Lauds, also called the Canticle of Zachary.* The second part of the Sanctus, part of the eucharistic prayer* Benedictus , a song by Simon and Garfunkel...
and the preces. Daytime Prayer consists of Psalms 70
Psalm 70
Psalm 70 is the 70th psalm from the Book of Psalms. It was written by David. It is an appeal to God for rescue from one's enemies....
[69], 85
Psalm 85
Psalm 85 is the 85th psalm from the Book of Psalms, composed by sons of Korah....
[84], and 86
Psalm 86
-Judaism:*Verse 5 is part of one of the intermediate paragraphs of Uva Letzion.*Verse 8 is recited when opening the Hakafot on Simchat Torah.*Verses 9-10 are part of Baruch Hashem L'Olam during Maariv....
[85]. These are followed by a short lesson and a versicle which vary depending on which of the little hours
Little Hours
The Little Hours are the fixed daytime hours of prayer in the Divine Office of Christians, in both Western Christianity and the Eastern Orthodox Church. These Hours are called 'little' due to their shorter and simpler structure compared to the Night Hours...
(Terce
Terce
Terce, or Third Hour, is a fixed time of prayer of the Divine Office of almost all the Christian liturgies. It consists mainly of psalms and is said at 9 a.m. Its name comes from Latin and refers to the third hour of the day after dawn....
, Sext
Sext
Sext, or Sixth Hour, is a fixed time of prayer of the Divine Office of almost all the traditional Christian liturgies. It consists mainly of psalms and is said at noon...
, or None) are being used for Daytime Prayer. Vespers includes Psalms 121
Psalm 121
Psalm 121 is the 121st psalm from the Book of Psalms. It is one of 15 psalms that begins with the words "A song of ascents" .-Judaism:*Is recited following Mincha between Sukkot and Shabbat Hagadol....
[120], 130
Psalm 130
Psalm 130 , traditionally De profundis from its Latin incipit, is one of the Penitential psalms.-Commentary:...
[129], and a canticle from Phil
Epistle to the Philippians
The Epistle of Paul to the Philippians, usually referred to simply as Philippians, is the eleventh book in the New Testament. Biblical scholars agree that it was written by St. Paul to the church of Philippi, an early center of Christianity in Greece around 62 A.D. Other scholars argue for an...
2:6-11. This is followed by a short lesson, a responsory, the Magnificat
Magnificat
The Magnificat — also known as the Song of Mary or the Canticle of Mary — is a canticle frequently sung liturgically in Christian church services. It is one of the eight most ancient Christian hymns and perhaps the earliest Marian hymn...
, and the preces. The hour of Compline
Compline
Compline is the final church service of the day in the Christian tradition of canonical hours. The English word Compline is derived from the Latin completorium, as Compline is the completion of the working day. The word was first used in this sense about the beginning of the 6th century by St...
is taken from Sunday after Second Vespers
Vespers
Vespers is the evening prayer service in the Western Catholic, Eastern Catholic, and Eastern Orthodox, Anglican, and Lutheran liturgies of the canonical hours...
.
The Pre-Vatican II Composition of the Office
This office, as it existed in the Roman Liturgy prior to the Second Vatican CouncilSecond Vatican Council
The Second Vatican Council addressed relations between the Roman Catholic Church and the modern world. It was the twenty-first Ecumenical Council of the Catholic Church and the second to be held at St. Peter's Basilica in the Vatican. It opened under Pope John XXIII on 11 October 1962 and closed...
, was composed of First Vespers
Vespers
Vespers is the evening prayer service in the Western Catholic, Eastern Catholic, and Eastern Orthodox, Anglican, and Lutheran liturgies of the canonical hours...
, Mass
Mass
Mass can be defined as a quantitive measure of the resistance an object has to change in its velocity.In physics, mass commonly refers to any of the following three properties of matter, which have been shown experimentally to be equivalent:...
, Matins
Matins
Matins is the early morning or night prayer service in the Roman Catholic, Anglican, Lutheran and Eastern Orthodox liturgies of the canonical hours. The term is also used in some Protestant denominations to describe morning services.The name "Matins" originally referred to the morning office also...
, and Lauds
Lauds
Lauds is a divine office that takes place in the early morning hours and is one of the two major hours in the Roman Catholic Liturgy of the Hours. In the Eastern Orthodox tradition, it forms part of the Office of Matins...
. The editor is not known, but the office as it existed before the reforms was no older than from 7th or 8th century. A well known refrain from the cycle is Timor mortis conturbat me
Timor mortis conturbat me
Timor mortis conturbat me is a Latin phrase commonly found in late medieval Scottish and English poetry, translating to "fear of death disturbs me"...
, "The fear of death confounds me" or, more colloquially, "I am scared to death of dying". The word dirge
Dirge
A dirge is a somber song expressing mourning or grief, such as would be appropriate for performance at a funeral. A lament. The English word "dirge" is derived from the Latin Dirige, Domine, Deus meus, in conspectu tuo viam meam , the first words of the first antiphon in the Matins of the Office...
comes from it.
The Vespers of the older office comprise Psalms 116
Psalm 116
-Judaism:*Is one of six psalms of which Hallel is composed. On all days when Hallel is recited, this psalm is recited in its entirety, except on Rosh Chodesh and the last six days of Passover, when only verses 1-11 are recited....
.1–9 [114], 120
Psalm 120
Psalm 120 is the 120th psalm from the Book of Psalms. It is one of 15 psalms that begins with the words "A song of ascents" ....
[119], 121
Psalm 121
Psalm 121 is the 121st psalm from the Book of Psalms. It is one of 15 psalms that begins with the words "A song of ascents" .-Judaism:*Is recited following Mincha between Sukkot and Shabbat Hagadol....
[120], 130
Psalm 130
Psalm 130 , traditionally De profundis from its Latin incipit, is one of the Penitential psalms.-Commentary:...
[129], and 138
Psalm 138
Psalm 138 is the 138th psalm from the Book of Psalms. It describes that those who are close to God live in reality, and those who believe in human power live in a world of fantasy....
[137], with the Magnificat
Magnificat
The Magnificat — also known as the Song of Mary or the Canticle of Mary — is a canticle frequently sung liturgically in Christian church services. It is one of the eight most ancient Christian hymns and perhaps the earliest Marian hymn...
and the preces. The Matins, composed like those of feast days, have three nocturns, each consisting of three psalms and three lessons; the Lauds, as usual, have three psalms (Psalms 63
Psalm 63
Psalm 63 is the 63rd psalm from the Book of Psalms. It was written by David. It is about being stranded in the wilderness away from one's family....
[62] and 67
Psalm 67
Psalm 67 is part of the biblical Book of Psalms.-Anglican Church:It may be recited as a canticle in the Anglican liturgy of Evening Prayer according to the Book of Common Prayer as an alternative to the Nunc dimittis, when it is referred to by its incipit as the Deus misereatur .The main hymn...
[66] united are counted as one) and a canticle (that of Ezechias), the three psalms Laudate, and the Benedictus. We shall speak presently of the Mass. The office differs in important points from the other offices of the Roman Liturgy. It has not the Little Hours, the Second Vespers, or the Compline
Compline
Compline is the final church service of the day in the Christian tradition of canonical hours. The English word Compline is derived from the Latin completorium, as Compline is the completion of the working day. The word was first used in this sense about the beginning of the 6th century by St...
. In this respect it resembles the ancient vigils, which began at eventide (First Vespers), continued during the night (Matins), and ended at the dawn (Lauds); Mass followed and terminated the vigil of the feast. The absence of the introduction, "Deus in adjutorium", of the hymns, absolution, blessings, and of the doxology in the psalms also recall ancient times, when these additions had not yet been made. The psalms are chosen not in their serial order, as in the Sunday Office or the Roman ferial Office, but because certain verses, which serve as antiphons, seem to allude to the state of the dead. The use of some of these psalms in the funeral service is of high antiquity, as appears from passages in St. Augustine and other writers of the fourth and fifth centuries. The lessons from Job, so suitable for the Office of the Dead, were also read in very early days at funeral services. The responses, too, deserve notice, especially the response "Libera me, Domine, de viis inferni qui portas æreas confregisti et visitasti inferum et dedisti eis lumen . . . qui erant in poenis . . . advenisti redemptor noster" etc. This is one of the few texts in the Roman Liturgy alluding to Christ's descent into hell. It is also a very ancient composition (see Cabrol, "La descente du Christ aux enfers" in "Rassegna Gregor.", May and June, 1909).
The "Libera me de morte æterna", which is found more complete in the ancient manuscripts, dates also from an early period (see Cabrol in "Dict. d'archéol. et de liturgie", s. v. Absoute). Mgr Batiffol
Pierre Batiffol
Pierre Batiffol was a prominent French catholic priest and Church historian, known particularly as a historian of dogma....
remarks that it is not of Roman origin, but it is very ancient (Hist. du brév., 148). The distinctive character of the Mass, its various epistles, its tract, its offertory in the form of a prayer, the communion (like the offertory) with versicles, according to the ancient custom, and the sequence "Dies Iræ" (q.v.; concerning its author see also BURIAL), it is impossible to dwell upon here. The omission of the Alleluia, and the kiss of peace is also characteristic of this mass. There was a time when the Alleluia was one of the chants customary at funeral services (see Dict. d'archéol. et de liturgie, s. v. Alleluia, I, 1235). Later it was looked upon exclusively as a song of joy, and was omitted on days of penance (e.g. Lent and ember week), sometimes in Advent, and at all funeral ceremonies. It is replaced to-day by a tract. A treatise of the 8th-9th century published by Muratori (Liturg. Rom. vet., II, 391) shows that the Alleluia was then suppressed. The omission of the kiss of peace at the Mass is probably because that ceremony preceded the distribution of the Eucharist to the faithful and was a preparation for it, so, as communion is not given at the Mass for the Dead, the kiss of peace was suppressed.
Not to speak of the variety of ceremonies of the Mozarabic, Ambrosian, or Oriental liturgies, even in countries where the Roman liturgy prevailed, there were many variations. The lessons, the responses, and other formulæ were borrowed from various sources; certain Churches included in this office the Second Vespers and Complin; in other places, instead of the lessons of our Roman Ritual, they read St. Augustine, Proverbs, Ecclesiastes, Ecclesiasticus, Osee, Isaiah, Daniel, etc. The responses varied likewise; many examples may be found in Martène and the writers cited below in the bibliography. It is fortunate that the Roman Church preserved carefully and without notable change this office, which, like that of Holy Week, has retained for us in its archaic forms the memory and the atmosphere of a very ancient liturgy. The Mozarabic Liturgy possesses a very rich funeral ritual. Dom Férotin in his "Liber Ordinum" (pp. 107 sqq.) has published a ritual (probably the oldest extant), dating back possibly to the 7th century. He has also published a large number of votive masses of the dead. For the Ambrosian Liturgy, see Magistretti, "Manuale Ambrosianum", I (Milan, 1905), 67; for the Greek Ritual, see Burial, pp. 77–8.
History
The Office of the Dead has been attributed at times to St. Isidore, to St. Augustine, to St. Ambrose, and even to Origen. There is no foundation for these assertions. In its 20th century form, while it has some very ancient characteristics, it cannot be older than the 7th or even 8th century. Its authorship is discussed at length in the dissertation of Horatius de Turre. Some writers attribute it to Amalarius, others to Alcuin (see Pierre BatiffolPierre Batiffol
Pierre Batiffol was a prominent French catholic priest and Church historian, known particularly as a historian of dogma....
, "Hist. du Brév.", 181-92; and for the opposing view, Bäumer-Biron, "Hist. du Brév.", II, 37). These opinions are more probable, but are not as yet very solidly established. Amalarius speaks of the Office of the Dead, but seems to imply that it existed before his time ("De Eccles. officiis", IV, xlii, in P. L., CV, 1238). He alludes to the "Agenda Mortuorum" contained in a sacramentary, but nothing leads us to believe that he was its author. Alcuin is also known for his activity in liturgical matters, and we owe certain liturgical compositions to him; but there is no reason for considering him the author of this office (see Cabrol in "Dict. d'archéol. et de liturgie", s. v. Alcuin). In the Gregorian Antiphonary we do find a mass and an office in agenda mortuorum, but it is admitted that this part is an addition; a fortiori this applies to the Gelasian. The Maurist editors of St. Gregory are inclined to attribute their composition to Albinus and Etienne of Liège (Microl., lx). But if it is impossible to trace the office and the mass in their actual form beyond the 9th or 8th century, it is notwithstanding certain that the prayers and a service for the dead existed long before that time. We find them in the 5th, 4th, and even in the 3rd and 2nd century. Pseudo-Dionysius, Sts. Gregory of Nyssa, Jerome, and Augustine, Tertullian, and the inscriptions in the catacombs afford a proof of this (see Burial, III, 76; PRAYERS FOR THE DEAD; Cabrol, "La prière pour les morts" in "Rev. d'apologétique", 15 September 1909, pp. 881–93).
Practice and obligation
The Office of the Dead was composed originally to satisfy private devotion to the dead, and at first had no official character. Even in the 11th, 12th, and 13th centuries, it was recited chiefly by the religious orders (the Cluniacs, Cistercians, Carthusians), like the Office of Our Lady (see Guyet, loc. cit., 465). Later it was prescribed for all clerics and became obligatory whenever a ferial office was celebrated. It has even been said that it was to remove the obligation of reciting it that the feasts of double and semi-double rite were multiplied, for it could be omitted on such days (Bäumer-Biron, op. cit., II, 198). The reformed Breviary of St. Pius V assigned the recitation of the Office of the Dead to the first free day in the month, the Mondays of Advent and Lent, to some vigils, and ember days. Even then it was not obligatory, for the Bull "Quod a nobis" of the same pope merely recommends it earnestly, like the Office of Our Lady and the Penitential Psalms, without imposing it as a duty (Van der Stappen, "Sacra Liturgia", I, Malines, 1898, p. 115). At the present time, it is obligatory on the clergy only on the feast of All Souls and in certain mortuary services. Some religious orders (Carthusians, Cistercians etc.) have preserved the custom of reciting it in choir on the days assigned by the Bull "Quod a nobis".External links
- A complete office of the dead from Google Books
- Hypertext Book of Hours - Contains the Western Office of the Dead.