Office of The Dead - The Pre-Vatican II Composition of The Office

The Pre-Vatican II Composition of The Office

This office, as it existed in the Roman Liturgy prior to the Second Vatican Council, 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, 120, 121, 130, and 138, 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 and 67 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. In addition, the Anglican Church and Lutheran Church retained The Office of the Dead after the Reformation.