DIAKONIA DIOCESE OF NS & PEI LAY READERS. INTRODUCTION The Rev. Thomas Henderson FALL A teaser from Rev. Tom:

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1 DIOCESE OF NS & PEI LAY READERS DIAKONIA FALL 2011 INTRODUCTION The Rev. Thomas Henderson "O worship the Lord in the beauty of holiness: let the whole earth stand in awe of him." Psalm 96.9 This opening sentence from the Daily Office sums up best what we as Christians are expected to do. Worship God. Bring forth the beauty of holiness. Stand in awe. In short, to pray and glorify God in reverence. For countless generations, the offices of Morning Prayer, Midday Prayer, Evening Prayer and Compline have been at the very center of Anglican daily worship. Viewed as complementary to the sacraments, what we refer to as the Daily Office has had a defining place in the life of our historic church. For the Church of England, and its various Anglican national branches, saw itself first and foremost as a communion grounded in common prayer. A Common Prayer, moreover, that warrants participation by everyone for the sake of everyone. Lay Readers are expected to be able to conduct the Daily Office for the purpose of worship. The Office may even form a part of one's own spiritual discipline of prayer in a rule of life. It is therefore right and proper to know something about the subject. My sincere thanks to Jonni Turner for her hard work and dedication in putting together this current issue of the Diakonia. May it add to our understanding of the rich blessing that is the prayer life of the Church. Yours in Christ. A teaser from Rev. Tom: Why don t you like that hymn? and other mystifying questions: Discover the answers at our Fall Conference! Turn to page 5 for details. PRESIDENT S MESSAGE As the summer comes to an end we find ourselves busy with the start up of committees, choir practice and getting kids ready for school. We find it hard to believe how fast summer has come and gone. With my first year as president behind me, I look back on it and I feel it was a successful one. We are still working on the new curriculum for the Lay Reader s Course which should be ready and available in The annual meeting was held at the Church of the Holy Spirit, Dartmouth in May. I would like to thank all of you who were present and those continued on page 2 Fall Teaching Issue: THE DAILY OFFICE Vice-President s Message 2 Feature Article: The Daily Office 3 The Daily Office through time 4 Fall Conference 5 The Daily Office: Practical Matters 7 The Daily Office: Selected Readings 8 Lay Readers Executive 8

2 2 DIAKONIA FALL 2011 PRESIDENT S MESSAGE continued from page 1 who stepped up to the plate and became Area Reps, those who stayed on the executive, and Shirley Williams for accepting the position of Vice President. We are still looking for an Area Rep for PEI. Luke 12:34 tells us: For where your treasure is, there your heart will be also. Jesus isn t just talking about money is he? He is talking about money, of course, but we believe he s going a good bit beyond that to include emotional treasure as well. This could be any object of our passion such as sporting activities and hobbies. It is anything we re compulsive about. The defining characteristic of this treasure is that we guard our relationship with it selfishly. We give it top priority in our lives - our family, friends and Lord come afterwards, all subordinated to our pursuit of our earthly treasure. It shows our spiritual perspective and relationship. We don t tithe, we tip. VICE-PRESIDENT S MESSAGE Hello Everyone, Welcome to Fall! I hope you all had a wonderful summer and return refreshed and ready for another busy year. It's time for meetings and conferences. Before we know it, Advent will be here! The 2011 Annual meeting was held in Dartmouth in April. There were 28 in attendance which was rather disappointing, considering the number of Lay Readers in the Diocese. At this meeting I was nominated for the position of Vice- President. I had to think about it for a few minutes, for as many of you know, it is a fouryear commitment, with a further one or two years as Past President. I did accept and am now privileged to be a member of the executive. I am not new to the association, having served on the Board of Standards for the past six years. During this time the Lay Reader handbook has been But how do we lay up treasure in heaven? We re told to be watchful, and elsewhere in Luke Jesus says and as you wish that men would do to you, do to them. We re told to love our enemies and do good, expecting nothing in return. We re told to judge not, to condemn not, to give and forgive. And we re told that to the extent we do those things they will be done to us. Give and it will be given to you. Isn t Jesus telling us that the greatest treasure is ours not because we are earning it, but through the gift of grace? For it is your Father s good pleasure to give you the Kingdom. In closing I ask that you pray for the executive, asking God to guide and strengthen us in all that we do. I hope to see many of you at the Fall Conference held at the Bethany Centre in Antigonish, NS on October 28 to 30, May God bless each and every one of you. Until the Fall Conference, bye. ~ Wade Seymour reviewed and revised, and we are now preparing to film the new videos. This is an exciting time! I also completed the four- year EfM (Education for Ministry) programme this spring, which helps participants to discern their personal call to ministry, and to develop their hidden talents. I have been a Lay Reader at the Church of St. Andrew, Cole Harbour, since 1993 and served in many other capacities. EfM has shown me that my path is towards Pastoral Care and Liturgy, often combined. I do hope that many of you will participate in our Fall Conference. Come and share your ideas and enthusiasm; enjoy an interesting theme with a great speaker, and meet other Lay Readers. May God continue to Bless you as you continue to serve. Your sister in Christ, ~ Shirley Williams The Lay Readers! Prayer Loving and eternal God, who through your Son, Jesus Christ, calls your people and sends them forth to witness and serve in your name, bless each member of the Lay Readers Association of this Diocese. Give us grace that we, walking in the footsteps of your Son, and being filled and strengthened by your Holy Spirit, may serve you and your Church as faithful stewards in the ministry to which we are called and, by our example, enable others to know and love you, through Jesus Christ our Lord. Amen.

3 FALL 2011 DIAKONIA 3 The Daily Office Jonni Turner Anglicans share a rich heritage of daily prayer, both private and liturgical, and yet, in keeping with the diverse nature of Anglican life, there is a wide range of opinion and thought about its purpose, and how it should proceed. Morning and Evening Prayer, traditionally known as Matins and Evensong and collectively as the Daily Office, began with early Christian prayer practices which were part of the Christian inheritance from the Temple and the Synagogue. 1 * The Anglican form of the Daily Office came together in Thomas Cranmer s Book of Common Prayer (BCP), and became part of the strong tradition that distinguished the Anglican way of living a life in Christ from that of both the Roman Catholic Church and the many Protestant churches that emerged from the period known as the Reformation. The history of the Daily Office in the Anglican tradition paralleled the history of the BCP until the coming of national prayer books, such as the Book of Alternative Services (BAS) in Canada. When Christianity became legal in the fourth century, daily prayer changed from a practice undertaken in secret, or at least discreetly, to one in which many people, both lay and clergy, worshipped together in large public churches. Two distinct forms of daily prayer emerged, today known as cathedral and monastic offices. The cathedral, parochial or peoples office was the form of daily morning and evening prayer for the laity with their bishops and clergy, who gathered at the cathedral church, the principal (if not the only) place of public worship. The basic symbols were day and night, and the rising and setting of the sun. The purpose of the cathedral office was corporate prayer and praise. 2 St. Benedict, an Italian monk whose Rule for monastic communities came to have great influence in the Western Church, made changes that were widely adopted. 3 In the monastic office the whole Psalter was recited, in order, often in the course of a week. While in the cathedral office the singing of psalms was an act of praise, in the monastic offices it was a means of meditation leading to silent prayer. The monastic communities also introduced the practice of biblical readings in the context of daily prayer. As with the Psalter, scripture was read by the monks continuously in a practice known as lectio continua. By the sixth century, the monastic office was predominant. This began in places where monks moved into towns, and later formed the heart of cathedral communities. 4 To morning and evening prayer, referred to in the western tradition as Lauds and Vespers, were joined the other monastic offices now prayed publicly: Prime, Terce, Sext, None, Compline, and Vigils or Nocturns, later known The Sardis Synagogue in Manisa, Turkey. Christians inherited prayer practices from the Jewish Temple and Synagogue. as Matins (see page 4). During the Middle Ages, the Daily Office became increasingly the prayer of monastics and by extension the clergy, and less that of the laity and the local church. When lay people did attend, they were at best spectators. 5 The most frequent act of worship was the Mass, and the most important book used was the Missal, beginning in the tenth century. It enabled a single priest to celebrate continued on page 4 * Due to space limitations, footnotes and the bibliography for this article appear only in the electronic version of the Diakonia. This can be found on the Diakonia website at: Readers/

4 4 DIAKONIA FALL 2011 the Mass on his own, which resulted in the priest gradually talking over all the words and actions that used to be performed by others, with the sole exception of the server. 6 By the eleventh century, however, the Divine Office had become the duty not only of communities but of individuals, whether they attended the corporate celebration or not. This shift required a single volume... the Breviarium or Breviary contained the minimal amount needed for an individual to pray the sevenfold monastic office, and private recitation from the Breviary was the normal practice of the parish clergy. 7 By the thirteenth century, elements from the Breviary were being gathered into simplified orders of daily liturgical prayer known as books of hours. Often illuminated, these late medieval books somewhat resembled the old cathedral office, although they were for private The Daily Office through time: 1st century: early Christians inherit prayer practices from the Jewish Temple and Synagogue. They meet to pray in private at sunrise and sunset. In the Western tradition, these become known as Lauds and Vespers. Saint Benedict. Detail from a fresco by Fra Angelico 6th century: St. Benedict adds the offices of Prime, Terce, Sext, None, Compline, and Vigils or Nocturns, later known as Matins. The Psalter is recited in order, often in the course of a week. 8th century structure of the offices: Midnight - Matins 3 a.m.` - Lauds 6 a.m. - Prime 9 a.m. - Tierce Midday - Sext 3 p.m. - None 6 p.m. - Vespers 9 p.m. - Compline 16th century: Thomas Cranmer condenses the eight daily offices of the medieval monastery into the services of Morning Prayer or Matins, and Evening Prayer or Evensong. Morning Prayer becomes the primary Sunday service. 20th century: Many Anglican communities move to a fourfold office including Morning Prayer, Noonday Prayer, Evening Prayer and Compline. rather than corporate use. The arrival of the printing press in the mid-fifteenth century, and the use of local languages, greatly increased their use, even among the less affluent. 8 English versions appeared from 1534 onwards. Their simplified structure also helped to shape the Prayer Book. 9 The first BCP in Book of Hours, Bruges, Belgium, ca adopted the seasonal calendar of the Sarum Missal, which reflected the traditions of the Salisbury diocese. This was a local adaptation of the Roman rite that had first been brought to England by St. Augustine of Canterbury, and it had become the most influential in England in the centuries leading up to the English Reformation. 10 By the eve of the Reformation, the Daily Office was recited in two main blocks, one in the morning and the other in the evening. 11 Thomas Cranmer s reform of the Office was influenced by reformers in Europe. Daily Morning and Evening Prayer in the Book of Common Prayer were intended for both laity and clergy (although after 1552 priests and deacons were expected to pray the office). With the rest of the Prayer Book, the offices were printed in English rather than Latin, and reading them was much simpler than its complicated Latin predecessors. As the preface of the1549 Book of Common Prayer stated: The Service in this Church of England (these many years) hath been read in Latin to the people, which they understood not; so that they have heard with their ears only; and their hearts, spirit, and mind, have not been edified thereby.... many times, there was more business to find out what should be read, than to read it when it was found out. 12 continued next page

5 FALL 2011 DIAKONIA 5 The English Reformers took the traditional monastic offices, and sought to make them the work of the whole Christian people, the common prayer of the whole Church, in the form of Matins and Evensong, to be said daily by priest and congregation, not only in cathedrals and colleges, but in every parish church. The liturgy was written in a language people could understand, using the images of Scripture, the language of divine revelation. This liturgical language, by its constant repetition, shaped the language, the imagination Thomas Cranmer and the thought of its users until recent times. It was this liturgical language and devotional practice which have formed the tradition of spirituality which is one of the chief glories of Anglicanism. 13 Like the monks of old, the BCP used the principle of lectio continua, which meant that Scripture was read in sequence over a period of time, with each reading beginning where the previous session ended. The Daily Office in the Prayer Book was simply intended to be daily prayer throughout the year, but the eucharistic celebration declined within the sixteenth century, and Morning Prayer became the mainstay of the Sunday celebration. After 1552, a penitential rite was attached to the beginning of both offices. 14 The sixteenthcentury Prayer Book s vision of daily worship has continued to the present, with the Daily Office being celebrated almost continuously in cathedrals and some collegiate churches, particularly in England, 15 but also in Canada. In Nova Scotia, for example, at the University of King s College chapel, Morning, Midday and Evening prayer are celebrated weekdays during term, with the addition of sung Compline two evenings a week. In the nineteenth century there was a resurgence of the Daily Office in the Anglican tradition in the wake of the Tractarian and later Anglo-Catholic movements, with the continued on page 6 FALL CONFERENCE October 28-30, 2011 Bethany Centre, Antigonish REGISTRATION FORM DIOCESAN LAY READERS ASSOCIATION MY SPIRITUALITY, YOUR SPIRITUALITY: YOUR LORD, MY LORD The REV. VAL RHYMES Have you ever wondered: why you don't like THAT hymn? why we will never come to an agreement on the human sexuality issues? why so many baptized Christians are not practicing their faith? The answers to these questions have everything to do with Your Spirituality and My Spirituality. RESERVE NOW by calling Wayne Hamlin at 1 (902) or waymar@ns.sympatico.ca Cost for the conference is $ single, or $ double occupancy plus HST. If you are attending for one day only, the cost will be $30.00 (and does not include a room). A $25.00 non-refundable deposit must accompany the registration form on the other side of this notice, and should be sent as soon as possible. SPACE IS LIMITED

6 6 DIAKONIA FALL 2011 continued from page 5 emergence of new monastic and religious communities across the Anglican Communion. 16 By the 1920s one liturgy, the Book of Common Prayer, could still be said to function (with minor variations) as an instrument of unity throughout the Anglican Communion.... That was still being said as late as 1948, but within a decade the Lambeth Conference of 1958 stated, We have entered a period of liturgical change... and the movement cannot now be halted. 17 In fact, the movement accelerated in the second half of the century, and today the Prayer Books of the Communion are not only many but various. Half a dozen books now carry the title Book of Common Prayer, and no two are alike, although they have many similarities. In addition there are many new national Prayer Books from different parts of the Anglican Communion. These differ significantly from one to the other, although within their area of use they provide a pattern of worship that is fairly regular. 18 Anglicans differ over the Daily Office as they do about many other things. While many are happy with local and national variations that are open to wide interpretation, others believe that the loss of a common Office breaks a historical continuity of prayer which unites us with all those who have gone before. 19 At the heart of the concern is the departure from the use of a lectionary that allows for the ordered reading of scripture as a means of teaching leading to salvation. As the Anglican theologian Richard Hooker stated: The end of the Word of God is to save, and therefore we term it the word of life. The way for all men to be saved is by the knowledge of that truth which the word hath taught. To this end the word of God no otherwise serveth than only in the nature of a doctrinal instrument. It saveth because it maketh wise to salvation. 20 It was the belief of those who shaped the Prayer Book that the ordered reading of scripture REGISTRATION FORM DIOCESAN LAY READERS ASSOCIATION FALL CONFERENCE: October 28-30, 2011 Bethany Centre, Antigonish Directions to Bethany Centre: Take Hwy. 104 to Exit 33. Follow the signs pointing to Antigonish. Follow the Hospital signs through town, along Main St. to Hwy Follow Hwy. 337 to the top of the hill. The Bethany Centre will be on your left, just past the hospital. Name: Address: Phone: Parish: Accommodation preferred: Single: Double: Quad: Room-mate preferred: Amount Enclosed: $ Please make your cheque payable to: The Diocesan Lay Readers Association Please mail registration forms to: Wayne Hamlin 28 Overlook Drive Kentville, NS B2N 2P4

7 FALL 2011 DIAKONIA 7 should be the basis for common prayer. Newer lectionaries spread readings out over a longer period, and use lectio semi-continua, in which some passages in the sequence are skipped. While more scripture is made available to those whose main exposure to it is at a Sunday eucharist, overall there is much less scripture read in a year than when people use all three of the BCP lectionaries, which were intended to be interdependent. The Daily Office is considered by some to The Daily Office: Practical Matters In a thousand ways, modern life eats up our time by the minute. It devours our thinking and reflection time, our praying and even our sleeping time. It makes us tired yet restless; frustrated and fearful. Our gadgets, addictions and entertainments are our treasure. On the fourth Sunday after Trinity we pray to so pass through things temporal, that we finally lose not the things eternal, yet we are so hedged about by contradictory messages and competing commitments that there seems no clear path through it all. We turn to our treasure for relief and distraction, because surely we have earned a few minutes to ourselves to veg, yet we return to the treadmill less inspired than we began. The Holy Spirit, though, is never exhausted, and it is in this bottomless well of divine power that we can find renewal and inspiration. We need to be a little more Mary and a little less Martha, exchanging too many commitments for fewer commitments that are better met. The Anglican tradition has given us a way to do this through the discipline of the Daily Office with its regular reading of Scripture, preferably lectio continua. There is no doubt that this takes discipline and commitment, but it also builds discipline and strength. Those who make it their commitment find over time that the Daily Office becomes as necessary as eating and sleeping. It is their ever strengthening connection to God, to Jesus Christ, to the Holy Spirit; not just a grace, but a saving grace. Here are a few practical suggestions for finding the time and space for the Daily Office: ~ Unless you have a business and are in the middle of an active project, or are monitoring a family crisis, there is no good reason to check more than twice a day. Once is usually be the great contribution of the Book of Common Prayer, giving the structure which is missing in most of the other prayer traditions. 21 It was what the Anglican branch of the Church brought to the ecumenical Church, 22 and it is a tradition that some fear will be lost. The religious formation it promotes can and does inform thought as much as feeling and belief as much as devotion.... [for] language is what bestows meaning on the workings of the human mind and heart, as the continued on page 8 enough. Waste as little time as possible on friendly spam. ~ Limit consumer magazines, or avoid them altogether. They make us covet things and lifestyles that are not only beyond our means, but a waste of time and money. ~ Television is a huge time waster. It also makes us covetous, and makes many things objects of laughter that should be objects of compassion. Quality programs are usually available for purchase or borrowing, and have no advertising. Even these are worth limiting. In fact, do without television for six months, and not only will you not miss it, you will wonder how you ever used to get anything done. Like many of the things we think of as necessities, television and Internet use are only habits. ~ Find a quiet space to say the Daily Office, perhaps a different space for morning than for evening. Leave time to reflect on the readings. Let family members know that this is sacred time and not open to interruption except for emergencies. ~ The BCP and a small Bible about the same size are compact and all that is needed to maintain your prayer life when travelling. Most international airports have prayer rooms or chapels. If you are in mid-flight, seatmates are generally respectful of your need to pray. ~ If you are lucky enough to have a parish where the Daily Office is said in church, do join others when you can. The Daily Office was meant to be common prayer, and it is an Anglican tradition we should cherish and maintain wherever possible. Perhaps this is a ministry that calls to you.

8 8 DIAKONIA FALL 2011 adage lex orandi lex credendi makes clear. 23 We believe what we say aloud. The teaching of the church is prayed, so that it is understood and believed. For some Anglicans the question now is, if we are all praying from different books, where is our common prayer tradition, and what do we believe in common? Now, as the Oxford Guide to the Book of Common Prayer points out, What one may expect of the Daily Office are Christians in community or alone uniting to pray with the church at the end and at the beginning of the day... to celebrate the death and rising of Jesus. What remains of the Daily Office in the Anglican tradition is the celebration of the story of salvation through the liturgical year, the praise of God for the gift of creation and redemption, and prayer for the blessings of the Holy Spirit on the church and the world, night and day. 24! 2010 / 2011 LAY READERS ASSOCIATION EXECUTIVE WARDEN - The Rev. Tom Henderson Old Halifax Rd. Three Mile Plains, NS B0N 2T t_w_henderson@hotmail.com VICE-PRESIDENT - Wade Seymour 19 Sunset Dr. RR2, Kingston, NS B0P 1R mewseymour@eastlink.ca VICE-PRESIDENT - Shirley Williams 13 Highland Ct. Dartmouth, NS B2W 2L shirleywilliams@ns.sympatico.ca SECRETARY - Mrs. Marie Ayotte 9 Hastings Dr., Dartmouth, NS B2Y 2C marieayotte@hotmail.com TREASURER - Mr. Wayne Hamlin 28 Overlook Drive, Kentville, NS B2N 2P waymar@ns.sympatico.ca WEB MASTER - Mr. Don Eldershaw RR2 Hubbards, NS B0J 1TO eldershaw@hfx.eastlink.ca EDITOR OF THE DIAKONIA - Jonni Turner PO Box 716, Liverpool, NS B0T 1K archware@groupwork.ns.ca ANNUAL MEETING St. John s, Lunenburg Date TBA, 2012 More details in the Spring Diakonia Selected Readings: Sue Careless. Discovering the Book of Common Prayer (Anglican Book Centre) has a great section for those wanting to develop their own Daily Office practice. Common Prayer Commentaries (St. Peter Publications, Charlottetown) are also an excellent resource and will enrich your understanding of the Daily Office lectionary readings. The Oxford Guide to The Book of Common Prayer provides a thorough survey and history of the traditional Prayer Book. The Book of Common Prayer Canada has lectionaries specifically for Anglicans. When I switched to them my familiarity with Scripture took a quantum leap. ~ JT ARCHDEACONRY REPRESENTATIVES PRINCE EDWARD IS:LAND - Vacant CAPE BRETON - Bill Boutilier 100 Forrest St., Sydney Mines NS B1V 2B billfboutilier@gmail.com NORTHUMBRIA - David Harrison 3253 Trafalgar Rd., RR#2, Hopewell NS B0K 1C djh@djharrison.ca EASTERN SHORE - Judy Beaver Hwy. #7, Murphy Cove NS B0J 3H sjbeaver@ns.sympatico.ca DARTMOUTH - Karel Van Allen 76 Stonehaven Crescent Dartmouth, NS B2V 2S wkox@accesscable.net CHEBUCTO (Halifax) - Vacant FORT SACKVILLE - Anne Sheck 163 Forest Village Rd., RR#1 Hubbards NS B0J 1T s.sheck@eastlink.ca VALLEY - Jo-Anne Macdonald 19 Sunset Dr., RR2, Kingston, NS B0P 1R mew.seymour@ns.sympatico.ca SOUTH SHORE - Roger Demone RR#7, Bridgewater, NS B4V 3J rogerandcharlene@hotmail.com CHIGNECTO - Dorothy Tay 31 MacKenzie Settlement, RR #6, Truro, NS B2N 5B warren.tay@ns.sympatico.ca

9 FALL 2011 DIAKONIA 9 Footnotes 1 George Hartford and Morley Stevenson, eds., The Prayer Book Dictionary (London: The Waverley Book Company, Limited, 1912), p John Gibaut, The Daily Office, in Charles Hefling and Cynthia Shattuck, eds., The Oxford Guide to the Book Of Common Prayer: A Worldwide Survey (Oxford: Oxford University Press, 2006), pp The Prayer Book Dictionary, p Gibaut, The Oxford Guide to the Book of Common Prayer, p Gibaut, The Oxford Guide to the Book of Common Prayer, p Charles Hefling, Introduction: Anglicans and Common Prayer, in Charles Hefling and Cynthia Shattuck, eds., The Oxford Guide to the Book Of Common Prayer: A Worldwide Survey (Oxford: Oxford University Press, 2006), p Gibaut, The Oxford Guide to the Book of Common Prayer, p Gibaut, The Oxford Guide to the Book of Common Prayer, p Hefling, The Oxford Guide to the Book of Common Prayer, p Leonel Mitchell, Sanctifying Time: The Calendar, in Charles Hefling and Cynthia Shattuck, eds., The Oxford Guide to the Book Of Common Prayer: A Worldwide Survey (Oxford: Oxford University Press, 2006), p Hefling, The Oxford Guide to the Book of Common Prayer, p Gibaut, The Oxford Guide to the Book of Common Prayer, p Robert D. Crouse, The Book of Common Prayer in Historical and Theological Perspective, in The Prayer Book: A Theological Conference (Charlottetown: St. Peter Publications, 1985), p Gibaut, The Oxford Guide to the Book of Common Prayer, p Gibaut, The Oxford Guide to the Book of Common Prayer, p Gibaut, The Oxford Guide to the Book of Common Prayer, p Hefling, The Oxford Guide to the Book of Common Prayer, p Hefling, The Oxford Guide to the Book of Common Prayer, pp. 1, W.J. Hankey et al, Common Prayer: A Commentary on the Prayer Book Lectionary, Vol. 1 Advent- Epiphany (Charlottetown: St. Peter Publications, 1985), p. ii. 20 Richard Hooker, The Laws of Ecclesiastical Polity, Works, Vol. II, ed. J. Keble (Oxford, 1841), p. 85, quoted in David P. Curry, Doctrinal Instrument of Salvation: The Use of Scripture in the Prayer Book Lectionary (Charlottetown: St. Peter Publications, 1985) p David Ousley, in his reply to Richard U. Smith, The Prayer Book and Devotional Life, in The Prayer Book: A Theological Conference (Charlottetown: St. Peter Publications, 1985), p Hankey et al, Common Prayer: A Commentary on the Prayer Book Lectionary, p. iii. 23 Hefling, The Oxford Guide to the Book of Common Prayer, pp Gibaut, The Oxford Guide to the Book of Common Prayer, pp

10 10 DIAKONIA FALL 2011 Bibliography W. J. Armitage. The Story of the Canadian Revision of the Prayer Book. Toronto: McClelland and Stewart, Ltd., King s library. Sue Careless. Discovering the Book of Common Prayer: A Hands-On Approach, Vol. I: Daily Prayer. Toronto: ABC Publishing (Anglican Book Centre) and The Prayer Book Society of Canada, King s library. Robert D. Crouse, et al. The Prayer Book: A Theological Conference. Charlottetown: St. Peter Publications, King s library. Robert D. Crouse, et al. Understanding the Prayer Book: A Commentary. Fredericton: Unipress Ltd., King s library. David Cutts and Harold Miller. Whose Office? Daily Prayer for the People of God. Nottingham: Grove Books, King s library. Margot E. Fassler and Rebecca A. Baltzer. The Divine Office in the Latin Middle Ages: Methodology and Source Studies, Regional Developments, Hagiography. New York: Oxford University Press, Dalhousie Killam library. W.J. Hankey et al, eds. Common Prayer: A Commentary on the Prayer Book Lectionary, Vol. 1 Advent-Epiphany. Charlottetown: St. Peter Publications, King s library. George Hartford and Morley Stevenson, eds. The Prayer Book Dictionary. London: The Waverley Book Company, Limited, King s library. Charles Hefling and Cynthia Shattuck, eds. The Oxford Guide to The Book of Common Prayer: A Worldwide Survey. Oxford: Oxford University Press, King s library. General Synod of the Anglican Church of Canada. The Book of Alternative Services. Toronto: Anglican Book Centre, My library. General Synod of the Anglican Church of Canada. The Book of Common Prayer Canada. Toronto: Anglican Book Centre, My library. Michael Ingham. Rites for a New Age: Understanding the Book of Alternative Services. Toronto: Anglican Book Centre, My library. J. H. Maude. A History of the Book of Common Prayer. London: Rivingtons, King s library.