Breviaries, breviaries & MORE breviaries...

My attention now focused on traditional breviaries that was in vogue before Vatican II. Several options were available for me and among them were:

1. Romanum Breviarum (Roman Breviary) 3-4 volumes

2. Officium Divinum (Angelus Press) * condensed version of the tridentine breviary

3. Monastic Diurnal (St Michael's)

4. Monastic Diurnal (St Andrews Press)

5. Anglican Breviary (Frank Gavin liturgical press; reprinted by Daniel Lula)

From all the 5, I have ordered and received #2 Officium Divinum, and ordered #5 Anglican Breviary. #1 was actually my ideal choice and it is the complete compilation of the Roman office. Most expensive due to the number of copies in a complete volume and it being priced high for each (cost a bomb all together!) News has gone out that Baronius Press is coming out with a republished edition by late 2007 or 2008.

After much consideration, I reckon the Roman Breviary would be too expensive unfortunately, as my finances cou'ldn't cope with the possible exorbitant pricing after considering overseas shipping and exchange rates. KIV-ed it for future purchase to make a great additional collection to my devotional books.

Next, I did an online comparison between the Diurnals which had no Matins, some price comparison, and the usability of each edition. Ok, perhaps the diurnals were abit pricey as well, St Michaels edition of the Diurnal had an extra Latin translation over St Andrews edition (Anglican edition) The other downside of it was though it is really really traditional form pre-dating that of the Roman Breviary, the little hours and Compline is the same for the whole week. I much prefer some variety especially for Compline as it is "my most creative hour" and I'm usually free from work at that time.

So, I decided to get the Officium Divinum first as it was a practical choice; its useful for travel as it is short, only contains Sunday Lauds, Prime, Sext, Vespers & Compline and the rest of the week's Prime, Sext & Compline plus it was a beautiful edition which I believe was printed by one of SSPX's publishing house Angelus Press. Text and format is black and red throughout, and as it was a special abbreviated version for the use of the laity (a breviary ironically speaking, is already an abbreviated edition of the many volumes of the actual ancient Divine Office at the time of the Lateran Council) Nice familiar graphics too to go with the text taken from St Andrews missal.

And finally my most reasonable choice - was the Anglican Breviary of course. A Faithful translation from the Roman Breviary of 1955, some aspects I discovered online when they argued on the Anglican nature of this somewhat "Romish" breviary (hate that word):

1. The psalter (as a backbone of the breviary) is from the famous Coverdale psalter

2. The collects mirror those from the Book of Common Prayer 1928

3. Apparently the Hour of Matins is slightly different

4. Antiphons are native towards those from Anglican sources

5. The hour for the Feast of the Immaculate Conception is slightly muted compared to the Roman breviary.

6. Naming convention for Sundays after Pentecost is: Sunday after TRINITY.

7. Scripture excerpts are taken from the King James Bible.

From there, what made the Anglican breviary romish to some but reasonably allowable for Catholics:
1. Translation and format pattern exactly the Roman Breviary of 1955 using old Elizabethan English.

2. Contains feast observances and prayers as set forth exactly in the Catholic Church Kalendar (some not found even in the Anglican calendar) as of 1955.

3. Page flipping and compexity of the rubrics found here are unusual in the context of the BCP but native to the characteristics of the RB.

4. Books that normally are not in the Protestant canon: Esdras, additional material from Esther, Judith, Tobit - are found in the AB as translated from the King James version.

Above all, even though the pros is not as much as the cons, I believe meditation wise I'm stronger in English than in Latin, so I prefer the English use. Latin becomes an accidental novelty if just recited without meaning; especially if its those that consist of long scriptural text. (versicles & antiphons are different if in Latin as they are normally short and easy to remember) I feel it is important for us to get some form of meaning whenever we recite the Office, or else we end up praying like robots without putting our heart and soul into it. Sincerity is important.

Also, the main purpose of reciting the Office would be lost - thats why I feel that the Divine Office should never be a rushed job. If one is unable to say the long version, say the short ones instead and you're most likely to appreciate the "quality of prayer" rather than its quantity by trying to run a whole marathon in order to finish all the hours.

* of course, this does not discount us at times whenever we're free - don't take the easy way out! after all, it is an opus dei - work of God and labour brings much fruit and grace with sincerity

I'll continue the next part of my discussion in my new posting. Time for bed... & Good night!