Author Topic: Questions about the Monastic Diurnal?  (Read 269 times)

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Offline LivenotoneviL

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Questions about the Monastic Diurnal?
« on: February 23, 2018, 10:59:12 PM »
It seems that in the Western Rite (of both the Orthodox Church and Anglican / Catholic churches), the Monastic Diurnal appears as an option. So, aside from having origins with the Benedictines, how is it different than the typical Roman Catholic "Divine Office?" How does the calendar work for feast days? Has it been modified since the time of Saint Benedict? In Catholic editions (like the Saint Michael's Abbey version), are there post schism feast days to which the Monastic Diurnal has been updated? How does the Lancelot Andrewes version work with the Antiochian New Calendar or the ROCOR Old Calendar?

I'm perhaps thinking of buying one (once I have the money from selling stuff), but before I do, I would like to learn more about it, and in particular, compare the Lancelot Andrewes version to the Saint Michael's Abbey version.
« Last Edit: February 23, 2018, 11:01:41 PM by LivenotoneviL »
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Offline MalpanaGiwargis

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Re: Questions about the Monastic Diurnal?
« Reply #1 on: February 24, 2018, 08:25:35 AM »
The most obvious difference is that the Psalter is distributed differently than in the Roman office, differing from both the ancient pre-1911 Roman schema and the one used from 1911 on. At Vespers, there are 4 psalms instead of 5. At Compline, the Nunc Dimittis is not sung, nor is there an antiphon on the psalms. Psalms 148-150 are sung daily at Lauds, as in the Roman Office before 1911. The basic structure of the hours of the Diurnal are not that different from the old Roman Office, but the psalter is very different. Matins is more different, but is not part of the Diurnal. The Office of the Dead is the same, as are the offices of the Sacred Triduum.

There have been *tons* of feasts added over the centuries. The (Western) Monastic Rite differed from the Roman only in the Office, but used the very same Missal, so what was added to the Roman Missal was used in the monasteries as well. The Lancelot Andrewes Diurnal is based on an Oxford edition published in the early 60s; in the text, it retains the pre-1960 rankings, but reading the rubrics, it directs how to follow the changes ordered by Pope John XXIII in 1960. These are generally easy to ignore in the Diurnal.

As to how to integrate with the different WR communities, I wouldn't know. Obviously, feasts not on a jurisdiction's calendar would just be ignored – this might require some knowledge of the rubrics to rearrange commemorations at Vespers; since the Western rite has both I and II Vespers for most feasts, there is a daily conflict between II Vespers of the outgoing feast and I Vespers of the incoming, and to arrange these correctly requires a thorough knowledge of the rubrics, or a solid ordo recitandi. The only other issue I can envision is that because the Oxford publication assumes the Gregorian Paschalion, some feasts that it indicates are affected by occurring in Paschaltide might generally not be, and likewise some feasts not so indicated might be affected most years. But these are extremely minimal changes, generally limited to using a different antiphon on the psalms.

ETA: I do not have the St. Michael's edition, but know two things about it. First, it contains the Latin as well as English. I prefer the LA translation – the Anglicans have been at "Englishing" the Western liturgy a lot longer, and are better at it, but if you want Latin, the St. Michael's is the way to go. However, the St. Michael's edition incorporates all the "1960" changes into the Diurnal, so there is a certain impoverishment, in my view, by dropping some ancient Western feasts and losing I Vespers on most days. The changes are much more dramatic at Matins, so again not relevant to the Diurnal, but there are elements that will be missing. To me, the Lancelot Andrewes edition makes more sense for an Orthodox user
« Last Edit: February 24, 2018, 08:31:05 AM by MalpanaGiwargis »
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