imes_, No. 275, _The Roman Breviary_). This tract raised a
storm amongst Newman's fellow Protestants. All the old Protestant
objections against the Breviary and its recitation (See Bellarmine,
_Controv_. iii., _de bonis operibus de oratione_ i., i. clx.)
were re-published in a revised and embittered form. What a change has
come amongst non-Catholics! Hundreds of Anglican clergymen are reading
daily with attention and devotion the once hated and despised prayer
book, the Roman Breviary. How old Bellarmine would wonder if he saw
modern England with its hundreds of parsons reading their _Hours_!
How he would wonder to read "The Band of Hope" (1915), an address
delivered by an Anglican clergyman to a society of London clergymen.
It includes a rule of life beginning, "Every day we say our Mass and
our Office." (_Cf_. R. Knox's _Spiritual Aeneid_, p. 102.)

The Roman Breviary is excellent, too, in comparison with every other
breviary (e.g., Aberdeen, Sarum, Gallican). For none of these can show
the antiquity, the authority, the doctrine, the sublime matter, the
beautiful order, which the Roman Breviary presents. It was for these
reasons that the emperors, Pepin (714-768), Charlemagne (742-814),
Charles the Bald (823-888), adapted the Roman rite (Gueranger,
_Institutiones Liturgiques_, tom. i.). And Grandicolas (1772), an
erudite liturgist, but a prominent Gallican with no love for Roman
rites, declared that the Roman Breviary stands in relation to other
breviaries as the Roman Church stands in relation to all other Christian
bodies, first and superior in every way (_Com. Hist. in Brev. Rom._,
cap. 2). St. Francis De Sales applied to his Breviary the words of St.
Augustine on the Psalter, "_Psalterium meum, gaudium meum._"

CHAPTER IV.

THE CONTENTS OF THE BREVIARY.

SECTION I.

The title of the Breviary is, BREVIARIUM ROMANUM EX DECRETO SACROSANCTI
CONCILII TRIDENTINI RESTITUTUM S. PII V. PONTIFICIS MAXIMI JUSSU EDITUM,
ALIORUMQUE PONTIFICIUM, CURA RECOGNITUM PII PAPAE X., AUCTORITATE
REFORMATUM. This work is divided into four parts, the first part being
called _Pars Hiemalis_, the winter part; the second part, _Pars
Verna_, the spring part; the third part, _Pars Aestiva_, the
summer part; and the fourth part, the _Pars Autumnalis_, the autumn
part.

The Church, guided by the Holy Ghost, has drawn up these volumes of
liturgical prayer, so that for each season, even for each day, her
official prayer may be su