Trial Liturgies

This page will serve as a repository for liturgical materials–either new compositions, supplements to existing liturgies, customaries for existing liturgies, or re-formats of existing material to include in books or resources that don’t have them but need them. Materials will be added as created/adapted/needed.

Overall, the materials here will relate to the Daily Office and will have a character congruent with the Benedictine Christianity offered on this site. None of these materials are intended to serve as replacements for any official liturgies but as supplements to them. Furthermore, they are works in progress. Any constructive comments for the improvement will be appreciated.

There are four main areas here:

  1. New Compositions: These are creations/adaptations placed here for any use you want to make of them under the Creative Commons license.
  2. Customaries: These are not new liturgies but are ways of negotiating the ritual options allowed by our rubrics.
  3. Supplements: These may be supplemental materials for rites that already exist or materials to supplement specific resources that are missing something.

This page and the materials herein are works in progress and operate under a Creative Commons Attribution-Noncommercial-Share Alike License.

New Compositions

Anglican Offices of the Dead: (Matins of the Dead and Vespers of the Dead) I have adapted the Roman form as found in the Anglican Breviary using the same kind of manipulations that were used to create our Morning Prayer form the combination of Matins and Lauds and Evening Prayer from Vespers. (For those unfamiliar with these Offices, see the article from the Catholic Encyclopedia.) These are Rite I/traditional language.

For Rite II/contemporary language adaptations based on these Offices (and Mass texts) see Fr. Chris Tessone’s PDF Liturgies for the Dead and read his explanatory post. Too, see the (Rite II) Offices and procession used by the Order of Julian of Norwich below in section 4.

Following the traditional use, these may be read after the regular days Offices 1) on the first Friday of every month where we pray for all the departed, 2) on the day of death–or the day we are notified of someone’s death, 3) again on the day of burial, and 4) on the 3rd, 7th and 30th days after either death or burial. (While a double office is preferable you could, of course, read this instead of the usual offices…)

Anglican Lauds and Vespers: (Anglican_Lauds_Vespers) These offices follow the old (pre-Pius X) form of Lauds and Vespers. The point of these liturgies is that they are completely fixed and can be memorized for use in situations where reading passages from a book is not possible. (I developed them for singing in my car on the way to and from work…)

A supplement identifying the Little Chapters, Office Hymns, and Marian Antiphons for each season is still forthcoming.


I’ve become interested in the implications of how we construct our Offices, even mostly fixed liturgies like those in the Prayer Book. The following customaries represent three different ways of adhering entirely to the rubrics of the current American 1979 BCP, but that result in three different–but still Anglican–theologies. Two of these are my own compositions; the third is anonymous. I have received permission to post it from the people from whom I recieved it to the degree they can give it.

A Rite II Daily Office guide that follows the intentions of that revision: Office Quick Reference. This is the one that I did not create but I borrowed from its format.

A Rite I Daily Office guide that follows the pattern of the English 1662 BCP: 1662 Style Daily Office

A Rite I Daily Office Guide that follows a traditional Anglo-Catholic pattern: Anglo-Catholic Style Daily Office. Again–it does not add any elements not contained within the ’79 BCP so don’t expect a breviary office…


[Nothing is up yet…]


20 Responses to Trial Liturgies

  1. Michelle says:

    The pdfs you have created come up all scrambled on my Mac. The Office Quick Reference comes up ok.

  2. Derek the Ænglican says:

    Doh! That’s a problem…

    Has anyone else run into this before?

  3. I understand what you’re doing (conforming to the 1979 book) but I’d want Coverdale’s psalter and miss the antiphons. Other than that I like it!

  4. … Other than that I like it!

  5. Derek the Ænglican says:

    Yeah, fogey, that’s the problem with doing the Offices in Rite I–you’ve got a Rite II Psalter…

    I’m glad you like ’em!

  6. Jeff says:


    I have seen other PDFs get scrambled on my Mac when I accidentally open a PDF with Preview instead of Adobe Acrobat Reader. Are you opening it with the latest version of Acrobat Reader when this happens?

  7. lukacs says:

    Derek, did you mean for references to the Grace and Prayer of St. C. in the Evening Prayer section of your Anglo-Catholic customary to cite the page numbers from Morning Prayer?

  8. Derek the Ænglican says:

    Nope–scribal error… 😉 Thanks for the catch.

  9. Michelle says:

    Jeff, Acrobat did fix the problem. Thanks.

    For the medivalists out there, there are some new Anglican and Eastern Orthodox liturgies for the Anglo-Saxon saints. Today is the feast of St. Æthelthryth (Audrey)and I have links to the Cathedral of Ely’s liturgy for Æthelthryth’s feast and translation and links to the Eastern Orthodox liturgy for St. Æthelthryth on my blog Heavenfield. The Eastern Orthodox in Britain have been very busy with the Anglo-Saxon saints!

    I do have two questions:

    1. Do you think that the Reformation rejection of the saints is wearing off? Saints like Æthelthryth and the Blessed Virgin Mary are coming back in a very visible but reformed way?

    2. Has anyone seen the second edition of Exciting Holiness (combined lectionaries for the calendars of England, Wales, Scotland and Ireland)? If so, what do you think of it? How complete is it? How does it handle multiple saints on one day?

  10. Do you think that the Reformation rejection of the saints is wearing off? Saints like Æthelthryth and the Blessed Virgin Mary are coming back in a very visible but reformed way?

    Sort of. I don’t think so among English Evangelicals but among the remaining Central Churchmen in America, yes: in my experience, people who don’t practise this because it’s not part of their culture but understand what it really means and wouldn’t tell you not to. ‘All can, some should, none must’, which is fine. Though, as bls recently reminded, there are lots of ordinary Episcopalians who’d resist having things like this. According to one poll most lay Episcopalians think of themselves as Protestants but most clergy don’t. My guess is among at least some of the latter it’s not so much a recovery of Catholic belief or a new ‘reformed’ understanding about the communion of saints but more to do with Broad Church relativism – eventually nothing therefore everything is true so why not have saints in ‘the mix’?

  11. Michelle says:

    In my parish, the most common former denomination is Roman Catholic, but that means that they can be really anti-Catholic. Many of them left because they got divorced. I don’t understand how many of them grew up and were married in the church and then were ‘surprised’ at how they were treated when they got divorced, but it seems to be fairly common. Being denied communion because they are divorced and remarried hit them hard.

    I didn’t mean necessarily a reformed understanding as practice (no elaborate shrines etc — although the shrine of Our Lady of Walsingham has been rebuilt). I wish the clergy would actually teach more about the communion of saints.

  12. Michelle says:

    An interesting Kalendar from OJN. Can I ask how you choose which saints to include?

  13. John-Julian, OJN says:


    Not an easy question to answer, because a lot originally depended on my personal biases, but here goes:

    1. All Prayer Book feasts.
    2. All commemorations from Lesser Feasts and Fasts (originally I omitted some of the “low church” folk, but eventually decided to be straight-out Episcopalian – although the Guardian says he is about to cut back a bit)
    3. Founders of primary religious orders (Gilbert, Norbert, Scholastica, Cassian)
    4. Most familiar mystics (Bonaventure, Birgitta, de Sales, John of Cross, John Vianney, Therese, Eliz of the Trinity
    5. “Spiritual leaders” (Grafton, John XXIII, Ramsey)
    6. Some British folk (Charles 1, Swithun, More, Wilfred, Walsingham)
    7. Venerable traditional Catholic feasts (Conception BVM, O.L. of Sorrows. Corpus Xti, Sacred Heart, Beheading of J Baptist, Lucy – the last because her feast sets the dates for Ember Days)
    8. Some contemporaries I respect or knew (Romero, Dorothy Day, Merton, Joe Hunt)
    9. Saints named by Dame Julian (John of Beverly, Cecelia, etc.)
    10. Martyrs whose relics are in our altar stones.
    11. A memorial of our own Order’s founding.

    That’s kind of a patchwork, but that’s how it came out….

  14. Derek the Ænglican says:

    Whoa–I didn’t know St. Lucy’s date had a connection to the Ember Days… I’ll have to look into that.

  15. John-Julian, OJN says:


    I would have been even more honest if I had also mentioned that for a Dane/Swede/Norwegian like me, omitting “Santa Lucia” would be unthinkable! All the white robes and crown wreath of candles and star boys…etc.


  16. Derek the Ænglican says:

    Saffron buns…mmm!

    My eldest daughter isn’t *quite* old enough for the crown wreath but in a few years…

  17. Pingback: Praying the Office of the Dead | aredstatemystic

  18. Billydinpvd says:

    Derek, if you were trying to produce a 1662 style Office, why didn’t you include the Prayer for the President (analogous to the Prayers for the Sovereign and the Royal Family of the ’62 BCP) and the Prayer for Clergy and People (which follows the Prayer for the Royal Family in the ’62 Book and the Prayer for the President in the ’28 Book) as an option before the Prayer for All Sorts and Conditions of Men? Wouldn’t that be more in the style and spirit of the 1662 Book than going straight from the Collect for Grace to the Prayer for All Sorts & Conditions?

    On a somewhat related note, how out of sync are the liturgical years of the ’28 and ’79 BCPs? Are there any websites out there that compare the two? I was wondering how “out of harmony” the people who follow the different books are – not in terms of the lectionary, but of the Church Year.

  19. Chris Arnold says:

    I put Galley’s schema for an office of the dead from PBO into a single pdf.

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