Tuesday, July 29, 2014

News From Texas: Pro-life Laws Work

     Here’s some good news on the abortion front from Life Site News:
           
            A Texas law requiring abortionists to have admitting privilege at local hospitals will reduce the number of abortions statewide by 9,200 this year, according to a newly released report from a think tank that supports abortion-on-demand. [full story here]

By merely holding abortion providers accountable to some (not even all) of the regulations that apply to other medical facilities, the state of Texas has reduced its abortion rate by 13%.     Of course, this is only a partial victory: 87% is much larger than 13%, and there will still be over one million abortions in the United States this year.  And there are those who argue that by championing these partial measures we seem to be giving at least tacit approval to that larger number of legal abortions still taking place, making the ultimate elimination of legal abortion less likely.  Are successes like the reported reduction in Texas no more than Pyrrhic victories?
     I am convinced that laws that restrict or discourage abortion are good in themselves, and are positive steps toward a general ban.  They are good because they save the lives of at least some babies, and have benefits for other interested parties as well.  Consider the Texas law, for instance.  It means not only 9,200 innocent lives saved, but also that same number of mothers not suffering the pain, trauma, and guilt that comes from destroying their own children, many thousands of fathers, relatives and friends who won’t be implicated in the taking of an innocent human life, and countless abortion providers and their employees who will have at least one fewer crime to account for.
     And then there’s the big picture.  First of all, there are certainly cases in which someone who is generally pro-life does undermine the pro-life message, but not so much by endorsing a partial restriction as by explicitly endorsing the exception.  For instance, consider the following from conservative columnist Ann Coulter:

No law is ever going to require a woman to bear the child of her rapist. Yes, it's every bit as much a life as an unborn child that is not the product of rape. But sentient human beings are capable of drawing gradations along a line . . .
The overwhelming majority of people -- including me -- are going to say the law shouldn't force someone who has been raped to carry the child. On the other hand, abortion should be illegal in most other cases.  

There is plenty wrong with Coulter’s argument [full column here]: I discuss that at greater length in some of my “Abortion Myths” posts (here and here, for instance).  Right now it’s enough to point out that the fundamental pro-life argument is that it is never morally acceptable to deliberately take an innocent human life.  If we approve of abortion in some cases, then then how can we make that argument?  We no longer have the moral ground to stand on.
     Simply arguing that certain abortions should be banned, however, does not necessarily give the green light to other abortions.   In fact, the evidence suggests just the opposite: not only do parental consent laws, informed consent laws, waiting periods, etc., result in measurable reductions in the incidence of abortion (here), just as the Texas law cited above does, but the debate and passage of such laws has tended to be accompanied by larger numbers of people professing to be pro-life.  The most dramatic shift in public opinion came during the lengthy and very public debate over partial-birth abortion in the 1990’s (here).
     So, yes, feel free to celebrate: there’s good news from Texas.  It may be only a partial victory in one (albeit one very large) state, but it’s one more step in the right direction, away from the Culture of Death in the direction of a world where human life really is held sacred.
    


           

           







 



Monday, July 28, 2014

Haydn - "The Heavens Are Telling", from The Creation

Franz Joseph Haydn was a supremely talented and prolific composer, a gifted teacher (he numbered both Mozart and Beethoven among his pupils, the former also becoming a close friend), a great guy to hang out with, and a joyfully devout Catholic.  After I saw this article [here] in Catholic World Report about the undeserved neglect of this magnificent Man of Music, I knew I had to do my part to put things to rights. Here’s the first installment, “The Heavens Are Telling” from his oratorio The Creation.


Sunday, July 27, 2014

Sunday Snippets - A Catholic Carnival (27 July 2014)

     Happy Sunday! Welcome yet again to “Sunday Snippets – A Catholic Carnival”, a weekly gathering of Catholic bloggers in which we share our posts for the week past. Here is a link to the main conclave on the Mother Ship, This That and the Other Thing, captained by RAnn.

The Graduate and his Father (your author), 1997
     I don’t have time for much commentary today, as we’re celebrating the high school graduation of our eldest of five children.  It’s a happy occasion, but at the same time I won’t be the first, or the last, to reflect with a little sadness on the swiftness of time and the elusiveness of memory.  As the old song goes, “Where are you going my little one, little one . . . “.  It does seem in the time it takes to “turn around” the little toddling fellow I used to sweep up in my arms has become a young man who towers over me, preparing to set out on the first stage of his new life outside the confines of the family home.  At the same time, it causes me to reflect a little bit on the nature of God, how since he stands outside of time, all time is present to him at once.  Maybe Heaven is a little like that for us, if by God’s Grace we arrive there: fully experiencing all the joyful moments, not as fleeting impressions amidst our other activities or dim memories, but as forever, simultaneously, and gloriously present, Deo volente.

     But on to the week at Principium et Finis:

Monday -  I’ve loved this piece of music for a long time – but you need to listen to find out why: “Vivaldi – Concerto for Two Trumpets in C Major (RV537)” [here]


Tuesday - An essay on why Progressivism is incompatible with Catholicism : “’Progress’ Is Not Progress” [here]


Wednesday – Wednesday was the feast of a Saint who wasn’t that successful . . . by the World’s standards: “St. Bridget of Sweden, Patroness of Successful ‘Failures’” [here]


Thursday – Even busy laypeople can participate in the Liturgy of the Hours, illustrated with a painting of Stonewall Jackson at prayer.  Yes, I know he wasn’t Catholic, but he was certainly a Christian, definitely busy, and, well, he prayed a lot. “The Liturgy of the Hours and You (LOH 3 – Throwback Thursday Edition) [here]





Thursday, July 24, 2014

The Liturgy of the Hours and You (LOH 3 - Throwback Thursday Edition)

     I have already posted a couple of times (here and here) about the Liturgy of the Hours (LOH).  Today I intend to discuss how to incorporate the LOH into your daily prayer life, particularly if you are a busy layperson.  Today's discussion, in fact, is primarily intended for people who are not under obligation to pray the LOH; those who are under obligation will need to consult their superiors as to how to pray the Office. For the rest of us, however, there are a wide variety of ways it can be used.
     Before we begin, let’s consider some of the major ways in which the Liturgy can enhance your prayer life: by structuring your day around a schedule of times set aside for prayer, you “consecrate time”, and can remain more conscious of being close to God throughout the day;  you also unite yourself more closely to the Universal Church by participating in the same liturgical celebration that is being prayed around the world; you will also become more familiar with Holy Scripture, especially if you include the Office of Readings (which also, as an added benefit, includes extensive readings from the works and lives of the saints).

     It’s a good idea to keep those ends in mind as you begin.  Also, as is the case when beginning a physical exercise program, it’s best not to attempt to do too much too soon: once you have established the routine of regular prayer, it won’t be too hard to expand it, but if it seems impossible at the outset, it will soon be abandoned.  For this reason I suggest concentrating first on the practice of praying at set times, even if it’s just a brief prayer.  For instance, you might decide to commit yourself to praying every day in the morning, at noon, and between 5:00 and 6:00 p.m.  You may only say an Our Father, or a Hail Mary (or, if you’re really ambitious, both, followed by a “Glory Be”), but you will have already begun the sanctification of your day. 
     Once you have become used to praying at regular times, you can expand your repertoire.  You may wish to add favorite prayers; when I first started, I used to pray “The Breastplate of St. Patrick”[link] every morning.  You may wish to try an easier variation of the Divine Office, such as Magnificat [link], a publication modelled on the LOH, but which contains onlymodified versions of morning and evening prayer, and some spiritual readings to take the place of the Office of Readings.  The prayer hours look very much like the LOH but are shorter, and since there are fewer of them, the psalms are most often not the same as the ones in that day’s LOH.  Nonetheless, when you use a substitute like Magnificat you are still praying the Divine Office along with the Church; I have even been told (although I have not verified it) that in some religious communities it can be used in the place of the regular Liturgy.  This would not be unprecedented: the Church has often made similar allowances in the past, most notably in the case of the Little Office of the Virgin Mary [link] (which also became a popular devotion among the laity).
     You may eventually decide that you wish  to participate as directly as possible in the daily prayer of the Universal Church by praying  the official Liturgy of the Hours.  Fortunately, there are a lot of options here.  Those of us who are not bound by obligation can use as little or as much of the Liturgy as we like. Morning and Evening Prayers, the “hinges” of the LOH, are the most important, and I recommend starting there.  If you can’t pray them in their entirety, you may wish to say only the Gospel Canticle from each hour (the Benedictus in the morning, the Magnificat in the evening) or the Canticle and one of the Psalms.  The Office of Readings also has a lot to offer: if you pray this office, over time you’ll discover that you can find your way around large parts of the Bible, and you’ll be much better acquainted with St. Augustine and many other great Christian Saints; since the current plan of the LOH was adopted, it can be prayed at any time of day.  There is also Night Prayer, which is fairly short, and always I found it a beautiful way to end the day.  I read somewhere years ago that you can also combine some elements of the LOH with other prayer routines, particularly family prayer.  We include the Nunc Dimittis and the closing prayers from Night Prayer in our family devotions before retiring.
     Fortunately, it is easy to find resources today.  Using books (none of which are really complete, except the four-volume set) can be complicated, since some parts of the Liturgy follow a four week cycle, others are tied to the liturgical season, others to particular feast days, and so on.  A website like Divineoffice.com figures all that out for you.  Please refer to my earlier post [here] to see what resources are available.
     In future posts I Intend to reflect on some of the particular hours and my experiences with them.  In the meanwhile, I encourage you to explore the spiritual treasures contained in the Liturgy of the Hours


Wednesday, July 23, 2014

St. Bridget of Sweden, Patroness of Successful "Failures"

     Today is the feast day of St. Bridget (Birgitta) of Sweden, who lived in the fourteenth century.  She was married in her early teens and had eight children, one of them St. Catherine of Sweden, she enjoyed a deeply committed and loving relationship with her husband, and at the same time acquired a reputation for personal piety and charity that attracted favorable notice from many people, including learned clerics and even the King of Sweden.  When Birgitta was in her early forties her beloved husband died, after which she devoted herself completely to the practice of religion and Christian virtues.  Also, as the Catholic Encyclopedia [link] puts it:

The visions which she believed herself to have had from her early childhood now became more frequent and definite.  She believed that Christ Himself appeared to her, and she wrote down the revelations she then received, which were in great repute during the Middle Ages.  They were translated into Latin by Matthias Magister and Peter Prior.

Influenced by these visions, she laid the foundations for a new religious order (the Brigittines), and set out for Rome, both to seek Papal approval for her order (which was finally granted twenty years after she set out, in 1370), and also to urge to Pope to return to Rome from Avignon (a task later taken up by St. Catherine of Siena).  She is truly a versatile saint: she can be seen as a patroness of mothers and families, and also for those in religious communities, and also an exemplar of charity, piety, and determination.  One of things that I found most interesting about St. Bridget is summed up in this passage from the article about her [link] at Catholic Online:

Although she had longed to become a nun, she never even saw the monastery in Vadstena.  In fact, nothing she set out to do was ever realized.  She had never had the pope return to Rome permanently, she never managed to make peace between France and England, she never saw any nun in the habit that Christ had shown her, and she never returned to Sweden but died, [a] worn out old lady far from home in July 1373.  She can be called the Patroness of Failures.

The article goes on to call her a “successful failure”, citing her canonization in 1391.
     St. Bridget of Sweden is in fact an excellent example of the quote attributed to St. Theresa of Calcutta: “God hasn’t called me to be successful, he has called me to be faithful”.  Whether or not Mother Theresa actually said it, it’s a marvelous statement of what it is to be a Saint.  As St. Paul tells us, the “wisdom of this world” is foolishness in the sight of God (1 Corinthians 3:19).  St. Bridget is a living reminder to all of us that our “success” as Christians consists in fidelity to Christ, and in nothing else.
























Tuesday, July 22, 2014

"Progress" Is Not Progress

         We are preparing to send our first-born off to his freshman year of college in the fall, for which reason a thoughtful friend has lent us a book called DisOrientation: The 13 “isms” That Will Send You To Intellectual  “La-La Land”.  It is a collection of essays edited by John Zmirak with contributions by such luminaries as Jimmy Akin, Robert Spencer, and Fr. John Zuhlsdorf (a.k.a. “Fr. Z”), among others.  Its purpose is to prepare prospective college students for the various intellectual traps that await them, such as Relativism, Hedonism, Utilitarianism, etc.  One of my favorite essays in the collection is Peter Kreeft’s contribution on Progressivism.  He starts out by clearly delineating what it is to be a “progressive”:

The opposite of Progressivism is conservatism or traditionalism. A conservative, by definition, is a happy person, one who is happy with what is.  It is only for that reason he wants to conserve it.  A progressivist, on the other hand, is by definition an unhappy person, one who is unhappy with what is.  It is only for that reason he wants to change it . . . Adam and Eve were conservatives until the Devil made them into progressives.  For the Devil himself was the first progressivist.  The other angels were happy with God and His will, but the Devil wanted to progress to something better.

Now, Kreeft may be having a bit of mischievious fun with his argumentum ad Satanam, but his point is nonetheless valid.  Satan’s chief sin was Pride, a belief that he knew better, and isn’t the belief that one’s self knows better than the unenlightened rubes of the past and the ignorant and/or evil-minded boobs of the present the driving force of progressivism?

Progress? I think not . . .
     Kreeft notes various “justifications” for the assumptions of Progressivism: evolution, technological progress, etc., and he uses the term “chronological snobbery” to sum up the attitude that something is undesirable simply because it is not new.  The progressive’s dislike of “what is” is not the result of any actual qualities of what is, but is based solely on when what happens to be ising. That’s why the progressives rely on “justifications”: they need to persuade others who are actually interested in the situation on the ground. While Kreeft doesn’t put it quite this way, a consequence of all this is that the positions and policy prescriptions of progressives very often are not rooted in reality but in the felt need to be “progressing” to . . . well . . . who knows? 
     The progressive tendency is not simply a political view, it is a mindset that finds expression in politics, in culture, and in the Church. It is particularly problematical in the Church, because the Church is founded on the unchanging revelation of an eternal God. While there is a place for “progress”, here progress consists in faithfully applying the eternal principles to new situations (development), in making the Church more fully what it has always been, rather than “progressing” to something new. We should keep this combination of principle and practice in mind.  Despite its Divine source, there’s something very down-to-earth and human about Catholic Doctrine: Christians have found it not only possible to live by that teaching, but have flourished through it: “I came that they might have life, and have it abundantly” (John 10:10).
     That’s why I find it odd that those who advocate “progressing” beyond the magisterial teaching of the Church claim that they are drawing on the “lived experience” of Christians.  That’s nonsense, of course, because as we saw above Church teaching has always been the lived experience of Christians. In its place they would put things that have never been, such as homosexual marriage, or things that have been tried and failed, such as the panoply of ecclesial innovations that can be found in the rapidly declining “mainstream” Protestant denominations.
     In the end, “Christian Progressivism” is an oxymoron, and a double-irony.  First, progressives advocate moving away from any signs of the Transcendent (Eucharistic Adoration, Ad Orientem worship, incense and bells, etc), and from Biblical and magisterial moral teaching; for a Christian, however, progress means precisely moving closer to the transcendent God.  Not only that, they fail even on their own terms: they reject the 2,000 years of human experience embodied in Sacred Tradition, all the while claiming to align themselves more closely with experience.  Progressivism is problematic in any context, but in the Church it is impossible.  Instead, we should follow St. Paul’s advice: “So then, brethren, stand firm and hold to the traditions which you were taught by us” (2 Thessalonians 2:15).

Monday, July 21, 2014

Vivaldi - Concerto for Two Trumpets in C Major (RV537)

This was one of the first - maybe the first - piece of classical music to capture my imagination many, many years ago. Never fails to get my heart pounding.

Sunday, July 20, 2014

Sunday Snippets - A Catholic Carnival (20 July 2014)

     Welcome yet again to “Sunday Snippets – A Catholic Carnival”, a weekly gathering on the first day of the week, that is to say, the day of the Resurrection, in which Catholic bloggers share their posts for the previous week.  The main site is here, at This That and the Other Thing.

Novices in The Sisters of Life, founded 1991.
   This past week has seen reminders of the fallenness of our world, from the shooting down of an unarmed Malaysian passenger jet over Ukraine (and the bizarre antics surrounding it on the part of some of the actors on the scene) to events of a more personal nature for me (no doubt the same could be said for all of us).
      This puts me in mind of this week’s question for Sunday Snippets (posted by Snippets creator RAnn at the main site): whether there were any religious sisters in my parish growing up, and whether there are any now.  Growing up I attended schools run by the Sisters of Charity in Ohio and the Sisters of Mercy in Maine; both schools are still operating, but both no longer have any religious sisters.  There are still Sisters of Mercy here in the Diocese of Portland (and I assume there are still Sisters of Charity in the Diocese of Cincinnati) but they are a much diminished presence.  That’s a great shame.  The sisters are a public sign of the inbreaking of God’s Grace in our fallen world, a reminder that in our brokenness we can still devote our lives to Christ and the service of others.  That’s why I also prefer to see sisters wearing distinct and recognizable habits, not because I’m an old-fashioned crank (although I may be that), but because what good is a sign if nobody knows it’s there? “Nor do men light a lamp and put it under as bushel, but on a stand, and it gives light to all the house.  Let your light shine before men, that they may see your good works and give glory to your Father who is in heaven” (Matthew 5:15-16). And I  won’t be the first to point out that those orders (some of them quite new) that wear traditional habits, and put themselves fully in the stream of the Catholic Tradition, are the ones that are growing and attracting new (and young!) members.


    It was a slow week indeed at Principium et Finis; only three posts, and only one of them a new one.  I’m hoping to have more access to the keyboard in the upcoming weeks.  Be that as it may, here’s the rundown from the week past:


I can’t think of anything composed by W. A. Mozart that doesn’t sound magnificent; try this, for example: “Mozart – Credo (Coronation Mass In C Major)” [here]


The next installment of my Throwback Thursday series on the Divine Office for layfolks: “What Is The Liturgy of the Hours? (LOH 2 – Throwback Thursday Edition)” [here]


Speaking of Signs of the Inbreaking of God’s Grace, what sign is greater than the Eucharist? And what better place to kneel in Adoration before our Lord? “Eucharistic Adoration: Sitting At The Feet Of The Master” [here]

Friday, July 18, 2014

Eucharistic Adoration: Sitting At The Feet Of The Master

     As Catholics, we are blessed to have some wonderful devotional practices that help us grow closer to Christ.  One of the most profound of these is Eucharistic Adoration.  My wife and I were recently asked to help encourage participation in Adoration in our parish, in the course of which we ourselves came to see dimensions of this great gift that we hadn’t considered before. 
     For one thing, we both thought immediately of scriptural connections. My lovely bride thought of the passage from First Kings (1 Kings 19:10-13) where the Lord tells the prophet Elijah to stand on the mountain, for “The Lord is about to pass by”.  There’s a mighty wind, an earthquake, and a roaring fire, but God is not in any of those things; instead, Elijah encounters the Lord in a “gentle whispering”. 
     Just as God does not appear to Elijah in any of the grand and dramatic forms we might expect, so Jesus enters the world as a tiny baby, and continues to manifest himself to us as a simple piece of bread.  Eucharistic Adoration gives us a chance to shut out all the storm and stress of our daily lives while we contemplate the infinite God embodied in that piece of bread, and hear his gentle whisper.
     My own first thought was the passage from Luke’s Gospel (Luke 10:38-42) where Jesus is visiting the sisters Martha and Mary.  Martha, who is “worried about many things”, is frantically bustling about the house, while Mary simply sits at the feet of Jesus, watching and listening.  When Martha complains that Mary isn’t helping her, Jesus answers that Mary has chosen “the better part, and it will not be taken away from her”. 
     Most of us can probably identify with Martha: always “worried about many things”, and too distracted to notice the Lord.  Adoration is a great opportunity to give our “inner Martha” a rest and, like Mary, choose “the better part”. After all, what is Eucharistic Adoration, if not watching and listening at the feet of Jesus?
     What’s true for us as individuals also applies to us communally.  However important, even necessary, all of our various activities, committees, and causes may be, they can overshadow “the one thing”, as Jesus tells Martha, “that is needful”.  What better reminder that Christ is the Center than a parish putting aside twelve hours in the middle of the week to sit at the Master’s feet?  It keeps us from becoming nothing but noisy gongs and clanging cymbals (1 Corinthians 13:1).

     My brief comments here can’t even begin to explore the depth of meaning contained in the Eucharist. God who created us knows what we need; having given us both body and soul, he knows we need material means to understand spiritual realities.  The opportunity to kneel in adoration before our Eucharistic Lord is a gift we can’t afford to pass up. 

Thursday, July 17, 2014

What Is The Liturgy of the Hours? (LOH 2 - Throwback Thursday Edition)

  I wrote in a recent post that praying the Liturgy of the Hours (also known as the Divine Office) has had a profound impact on both my prayer life and my spiritual state in general.  I promised to expand upon the Liturgy of the Hours itself, and offer some suggestions on how it might be incorporated into the lives of busy laypeople, in subsequent posts.
     First of all, what is the Liturgy of the Hours?  It traces its origins back to the very earliest days of the Church, and before that to the formal prayer of the Jewish Temple [for more information, see here and here].  It consists mostly of Psalms, canticles and other scriptural readings, said at assigned times (the “Canonical Hours”) in order to “sanctify the day.”  The Hours, along with their traditional and modern names, are:

Matins (Office of Readings) – traditionally during the night, now any time of day
Lauds (Morning Prayer) – sunrise
Terce (Mid-Morning Prayer) – third hour of the day
Sext (Midday Prayer) – sixth hour of the day, i.e., noon
None (Mid-Afternoon Prayer) – ninth hour of the day
Vespers (Evening Prayer) – toward evening
Compline  (Night Prayer) – nightfall, or before retiring

Matins was traditionally said during the night.  Today, as the Office of Readings, it can be prayed at any time of day (in other words, it is no longer necessary to interrupt your sleep).  In addition to three Psalm readings there is also a longer Biblical reading and a non-scriptural reading, either from the writings of the saints, or the lives of the saints, or magisterial documents of the Church.

Lauds and Vespers are the “hinges” of the Divine Office, the most important prayer periods after Readings.  They are longer than the others and include two well-known of the Gospel Canticles: the Benedictus, or Canticle of Zechariah at Morning Prayer (“Blessed be the Lord, the God of Israel . . .”) and the Magnificat, or Canticle of Mary in the Evening (“My soul proclaims the greatness of the Lord . . . “). They contain in addition two Psalm readings, a non-Gospel Biblical canticle, antiphons, responsories and the Our Father.

Compline is prayed at the end of the day.  It contains an examination of conscience, but is otherwise shorter than Lauds and Vespers, with only one or two psalms and a short Gospel Canticle, the Nunc Dimittis, or Canticle of Simeon (“Now you let your servant go in peace . . . “).

TerceSext, and None are collectively known as Daytime Prayer.  These are shorter than the other offices, containing only three psalm readings and a short scripture reading.  Since the most recent reforms of the Office they are set up so that even if you pray only one of them a day along with Readings, Lauds, Vespers and Compline, you will have seen the entire Psalter (i.e., Book of Psalms) over the course of a four week cycle.

     Along with the Mass, The Liturgy of the Hours forms the public liturgical prayer of the church.   Clergy and religious, and certain lay persons under vows, are required to say these prayers every day (hence the name Divine Office, from the Latin officium, which means “duty”).  These prayers are not the exclusive preserve of  priests and nuns, however.  Paul VI, in the Apostolic Constitution promulgated in 1970on the Liturgy of the Hours [full text here] says:

The Office has therefore been composed so that it is the prayer not only of the clergy but of the whole of the People of God, and religious and lay people can take part in it, and there are various forms of celebration so that it can be accommodated to the various groups, with their differing needs. Since the Liturgy of the Hours should sanctify the different times of the day, in its revised form it can be fitted into the actual hours of people’s daily lives.

So, while those who pray the Office under obligation are also obliged to follow certain norms in doing so, the Church is inviting the rest of us to pray along with them in a way suited to our state in life and our other responsibilities.  I will offer some suggestions, and reflect on my own experience, in my next post on this topic.

     Below are some resources for anyone interested in exploring the Liturgy of the Hours -
Websites:
Universalis.com – This was the first website I encountered with the text of the LOH.  It does have the full text of all the daily prayers, although, at least in the free version available online, many of the translations are not the approved ones.  They do say that the translations in the App version are the standard ones.
Ebreviary.com – Full tests of all the prayers, which are designed so that they can be printed as booklets – but you need to buy a subscription. 
Divineoffice.org – My favorite LOH website.  It contains the full approved translations of most of the canonical hours (there is only one hour for Daytime Prayer).  There are also audio versions of each hour which include recorded hymns and recitation of the prayers, either spoken or chanted.

Books:
There are various one-volume books entitled Christian Prayer that contain most of the Liturgy of the Hours.  The best choice available is this one [here], although it is not complete (particularly the Office of  Readings), and hasn’t been updated since 1976.  I prefer this one [here] from the Daughters of St. Paul, which contains everything except the long readings from the Office of Readings (which are available from the websites above).  It also dates from 1976, however, and, even worse, seems to be out of print.

The Gold Standard is the four-volume Liturgy of the Hours [here].  It’s all there, but it’s gonna cost you.