![]() I wanted to wait a bit to give myself time to respond, because your explanation was very thoughtful and I can see that you have given much time and thought to this. I have avoided the C of E's Common Worship and the Episcopal Church's modern books since they had too much moderizing and were frankly nearly the same as the RCCs Liturgy of the Hours. I mean absolutely no disrespect when I write this, I've found all the language of the 1662 BCP to be flexible enough to be read in an entirely Catholic sense to the point that as a lay Roman Catholic I have no qualms, but rather amazement at how the phrasing is just ambiguous enough to allow a wide variety of theological opinions to make use of a single prayer book. Some among my RCC counterparts wonder how I can pray a Protestant blankty blank book. It really helps that the BCP was developed at a time when the parish (and therefore the working laity) were the basis of the Church instead of the monastery as is the case with Roman Breviary (which has it's origins when the only real (sic. I get beautiful sacral language, a full Psalter, and a manageable prayer schedule (Matins and Evensong). I found the Book of Common Prayer to be a good compromise with my career, prayer life and liturgical preferences. The reason for the omission is a certain psychological difficulty, even though the psalms of imprecation are in fact used as prayer in the New Testament, for example, Rv 6:10, and in no sense to encourage the use of curses." ( paragraph 131 of General Instruction of the Liturgy of the Hours) Nothing is quite as damning to a prayer book as your Church's official liturgy omitting parts of what has been the basis of prayer for both Jews and Christians for well over 2,000 years due to 'psychological difficult'. Third, and most damning, it's not a complete Psalter, "Three psalms (58, 83, and 109) have been omitted from the Psalter cycle because of their curses in the same way, some verses have been omitted from certain psalms, as noted at the head of each. Second, the Psalter is in a modern and completely artificial 4 week schedule that can reset itself in the middle of a month. For starters the language is not sacral, but modern and ugly. The modern RCC liturgy of the hours leaves a sour taste in my mouth. Initially I found myself trying to cram the entire thing in after work-a frustrating and spiritually fruitless task. you'd say the same selection of however many psalms every week). let's only say lauds and vespers -the big hours) isn't really an option since the psalms are broken up by the prayer time (i.e. Needless to say a prayer cycle that was originally developed when monasteries were the standard of religious life is somewhat incompatible with any professional career (I can't exactly take 3-4 breaks to pray for 10 minutes at my job). ![]() ![]() However after discerning that my calling in life was not to ministry, I had to get on with life and get a career. When I was discerning whether or not a had a vocation to the RCC priesthood I prayed this version in its full (I read and write Latin so the language wasn't an issue). The prayer would recite all 150 psalms in a single week and various scriptural pericopes that are somewhat closely associated with the mass readings of the liturgical day. The 1962 version was just the last incarnation of this prayer book before the liturgical reforms of the 60's and 70's. The Roman Breviary is a prayer book in Latin that has numerous hours (matins, lauds, prime, terce, sext, none, vespers and compline). The older version is the 1962 Roman Breviary and the other newer edition is the 1971 Liturgy of Hours. sets of prayers the Church publicly prays and encourages all her members to pray). The RCC currently has two (for simplicity's sake we'll just consider the two that all Latin rite Catholics may use) officially recognized forms of office-type liturgy (i.e. Short answer: The modern liturgy of the hours and the older Roman breviary do not appeal to me, but the 1662 BCP was a great compromise.
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