presumption is in favour of the priest and of the recitation, because it
is his custom to recite completely whatever part he commences. He has,
thus, moral certainty that he has satisfied the precept, and it is not
necessary to repeat it; if the necessity for repetition be admitted in
such a case, a fruitful source of scruples is opened up.

On the other hand, if the doubt be negative--that is to say, if a person
has no reasonable motive for believing that he has recited the full
office or the full hour, he is bound to recite the part omitted,
because in such a doubt, the precept of recitation is, as the
theologians say, "in possession." (St. Alphonsus, n. 150).

It is not allowed to change anything nor to add anything to the daily
office without permission. The Sacred Congregation of Rites (10 June,
1690, n. 3222) replied to a query, that in saints' offices nothing is to
be added and nothing is to be changed, and this reply applies to all
sorts of offices, old and new.




THE ORDER TO BE OBSERVED IN RECITING THE DIVINE OFFICE.

In reciting the Divine Office two points of order are to be noted: (1)
the order or arrangement of offices, (2) the order or arrangement of
Hours. The order of offices indicates which office is to be said on each
day as laid down in the calendar. The order of the Hours points out
which of the seven hours should be recited, firstly, secondly, etc.,
Matins, Lauds, Prime, Terce, etc. It is of obligation to observe both
orders. But is it a sin to change wilfully the order of the office? It