Compline concludes with Anthems of the Blessed Virgin Mary, and “Divine Worship: Daily Office” provides both Latin and poetic English versions. The book’s rubrics specify that its Morning Prayer is equivalent to Lauds and the Office of Readings in the LOTH nevertheless it specifies where those readings can be used optionally at Morning and Evening Prayer.Įach of the Daytime Prayer offices take about 7-8 minutes, whereas Compline takes about 10 minutes. Thus, the psalms are prayed, not in isolation, but in the context of daily progression – like a pilgrimage.īecause users daily read four chapters of Scripture during Morning and Evening Prayer, there is no separate canonical hour for the Office of Readings. For months with 31 days, one repeats the psalms from Day 30. Psalms are divided daily between Morning and Evening Prayer, and correspond to each month’s calendar day. “Divine Worship: Daily Office” also contains a 30-day psalter based on a poetic translation by Miles Coverdale into traditional English. The included lectionary readings use the Revised Standard Version, 2nd Catholic Edition. Prayed daily, this book covers pretty much the Old Testament once, and the New Testament twice, over a year. Jerome once said, and here “Divine Worship: Daily Office” really shines. “Ignorance of Scripture is ignorance of Christ,” St. On average, praying either office takes 18-20 minutes. “Divine Worship: Daily Office” has robust forms of Morning Prayer and Evening Prayer, which may begin with an optional penitential rite and involve praying the psalms, biblical canticles and reading a chapter each of the Old and New Testaments. Unless they are clergy or religious obligated to pray according to a particular form, any Catholic can pray the divine office using this volume. The Catholic Truth Society’s variation was created for Catholics in the Ordinariates of Our Lady of Walsingham (based in the United Kingdom) and Our Lady of the Southern Cross (based in Australia), whose Anglican liturgical patrimony Pope Benedict XVI called a “treasure to be shared” and integrated into the Church in 2009 (“ Anglicanorum Coetibus” §5:III). The “Divine Worship: Daily Office” manages to successfully deliver the council’s vision by making use of legislation calling for Church authorities to revise the liturgical books with “legitimate variations and adaptations to different groups, regions, and peoples.” The post-Vatican II reform of the divine office, however, remained principally geared toward monastics, without much consideration for the needs of the other 99 percent of the Church. Paul VI called the divine office the “high point” of family prayer (“ Marialis Cultus,” No. The same council envisioned the divine office being prayed by the faithful in parishes and cathedrals, and exhorted the laity to take it up. … It is the very prayer which Christ Himself, together with His body, addresses to the Father” (“ Sacrosanctum Concilium,” No. The Second Vatican Council taught, “the divine office is devised so that the whole course of the day and night is made holy by the praises of God. Other than the Mass itself, there is no greater prayer of the Church – and any lay person can lead these liturgical prayers in the absence of clergy. The CTS’ “Divine Worship: Daily Office” takes its place alongside official approved variations of the Church’s public prayer known as the divine office. Thanks to Catholic Truth Society’s “Divine Worship: Daily Office” (Commonwealth edition), Catholics have a new model for how to do both in just one complete book. The enormous popularity of The Bible in a Year podcast and Word on Fire Ministries’ Liturgy of the Hours (LOTH) series should dispel myths about the modern Catholic laity: truthfully, they want to read the Bible, and they want to pray the divine office.
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