Texts for Common Prayer

"The Bible Arranged for Worship"

Offer Feedback on the Liturgies (Send an email to liturgytaskforce@anglicanchurch.net)

Feedback Deadlines

    Hundreds of responses have been received since “working texts” – approved for use by the College of Bishops – began to appear in 2013. There have been numerous affirmations, as well as suggestions for consideration of deletions, alterations, or additions to the working texts. The Liturgy Task Force is now undertaking the task of evaluating and incorporating the feedback, and of finalizing the texts that are, God willing, to be printed in the Book of Common Prayer (2019). Here are the important deadlines:

    Deadline for Church-wide Feedback: November 1, 2017

    Daily Morning Prayer

    Daily Evening Prayer

    Supplemental Canticles

    Daily Office Lectionary

    Holy Eucharist: Standard Text

    Holy Eucharist: Common Text

    Holy Eucharist: Ancient Text

    Holy Eucharist Supplemental Texts

    Collects of the Christian Year

    Deadline for Church-wide Feedback: November 1, 2018

    All Other Working Texts

    Generally speaking, adherence to the above feedback deadlines will permit the Liturgy Task Force to seek approval of finalized Prayer Book texts at the 2018 and 2019 January Meetings of the College of Bishops. The attendant hope is to present the Book of Common Prayer (2019) to the 2019 Provincial Assembly.

Archbishop Duncan sharing the Liturgy Task Force's mandate.


The Liturgy and Common Worship Task Force, on behalf of the College of Bishops, is pleased to offer the the following Texts for Common Prayer in PDF and Microsoft Word formats (last updated: 02/10/17):

Additional Resources & Translations

Reception Process

With the exception of The Ordinal, which has been authorized and adopted, and is The Ordinal of the Province, the other materials offered in Texts for Common Prayer are “working texts” approved for use by the College of Bishops. These working texts are not yet finalized, awaiting response from the experience of their wide use in the Church. With that in mind, these rites are commended as appropriate forms for worship in the present season. The Archbishop’s instruction to the Liturgy and Common Worship Task Force was the production of rites that were “so faithful and attractive that the Church would want to use them.” The hope in making Texts for Common Prayer available now is to give evidence that the assignment is well underway, and to invite the whole Body of Christ into the process of receiving and perfecting. Responses can be sent via email to: liturgytaskforce@anglicanchurch.net


Texts for Common Prayer is being printed in installments until the Book of Common Prayer (2019) is made available. Volume I texts (Offices, Eucharist, Ordinal) is available for purchase here, and Volume II (the additional completed rites) is expected to be available some time after Pentecost 2017.

Congregations and Diocese are eligible for a bulk ordering discount of up to 45%. Learn more here.

FAQ for Volume I

These liturgies closely follow the traditional theology of the BCP 1662. What follows are answers to anticipated questions. If you have any further questions, do not hesitate to contact your bishop or the Task Force at liturgytaskforce@anglicanchurch.net.

Acclamation: Why has an article been placed before each Person of the Trinity? (i.e., "Blessed be God, the Father, the Son, and the Holy Spirit ...").

By using "the" we emphasize the nature of God as three persons rather than one person in three aspects (e.g., "Creator, Redeemer, Sanctifier"). Avoidance of the article, "the," can lead to Unitarianism/modalism and undercut the Trinity.

The Collect for Purity: Why allow the whole congregation to say this prayer?

This historic prayer was originally said in the sacristy by the priest alone, but is now intended as a preparation for the whole congregation.

Summary of the Law/Decalogue: Why do we recite the Summary of the Law/Decalogue at the beginning of the Liturgy?

Our baptismal vows require sponsors to teach The Decalogue, The Lord's Prayer, and the The Creeds. Cranmer introduced The Decalogue as preparation for worship and as a reminder of our duties as Christians. The loss in our current society of absolute values requires the Church's response.

Kyrie: Why do we sing or say the Kyrie at every Liturgy?

In ancient times the congregation offered personal intercessions before the Liturgy began, using the Kyrie as the response to each petition. Later it was retained as a reminder that we, by virtue of sin, are unable to approach Almighty God apart from His Mercy and Grace.

Collect of the Day: Why are we changing the response to the greeting?

The Collect is intended to express the theme of the lessons for the day. It is prefaced by a greeting, "The Lord be with you," and the response, "And with your spirit." The greeting and response are direct translations from the Greek (cf. Galatians 6.18), and the Latin, "et cum spiritu tuo," which Cranmer translated correctly as "and with your spirit."

Lessons: Why are we including the reading of more than two lessons?

In the 1662 BCP the assumption was that the whole congregation would be present for the reading of the Old Testament in daily Morning and Evening Prayer. The current situation is such that the Old Testament is often ignored. In providing three lessons at the Eucharist, the congregation is given the benefit of hearing the clear inter-connection of Old and New Testaments; where the prophecies of the Old Testament are shown to be prefigurements of the New.

Nicene Creed: Why, in the Nicene Creed, are we saying "We believe" rather than "I believe?"

The original Greek text used "We Believe" because this Creed reflects the belief of the whole Church as a united body, as contrasted with the Apostles' Creed which is a personal profession of faith used at baptism. The translation we are using for the Creed is that used by The Church of England in "Common Worship," an adaptation of 1662 BCP.

Long form of the Prayer of Consecration: Where does this form of the prayer come from?

This form follows the 1928 American BCP and the 1962 Canadian BCP, both of which closely conform to the 1662 BCP.

Invocation: Why include the invocation of the Holy Spirit (epiclesis) in the prayer, and why in the placement represented here?

The prayer reflects the Trinitarian nature of the Deity, and acknowledges that all sanctifying action is by God's Spirit. The invocation is upon both the elements and the people. The placement is true to Cranmerian form and the ancient Sarum usage.

The Fraction: What is the purpose of the Fraction and why does it refer to the Passover in the present tense?

We have kept as optional the '79 BCP "Alleluia, Christ our Passover IS sacrificed for us" because it is a common ecumenical text and communicates the on-going, living reality of the sacrifice of Christ; the sacrifice is not something the priest is accomplishing, nor something which occurred only in the past, but "anamnesis," an on-going, living reality. A second option, "Christ our Passover Lamb..." is a reference to I Corinthians 11.24 as used by Cranmer in the first Prayer Book.

Prayer of Humble Access: Why was the language of the prayer changed?

Words such as "abundant" (changed from "manifold") and "...delights in showing mercy" (changed from "...whose property is always...") were considered more true to the intention of the text as it is understood in modern English. Furthermore, the original parallelism of "Body" and "Blood" of the 1662 text was restored.

Ministration of Communion: Why were the Words of Invitation changed?

The familiar text, "The gifts of God for the people of God," was first used in the 1979 BCP and was derived from a Greek Orthodox source. By contrast, "Behold the Lamb of God..." comes directly from Scripture and was used by Cranmer in the 1549 BCP.

Offices: Why has some of the language been changed in the Offices?

The format for both Morning and Evening Prayer are closely based on 1662, with changes in language to accommodate modern usage (e.g., "devices and desires" no longer means what it did in the 17th century but "deceit" communicates more clearly to a modern audience).

Phos Hilaron: Why was The Phos Hilaron added to Evening Prayer?

This ancient greek hymn was added in Evening Prayer to parallel the opening canticle, Psalm 95, in Morning Prayer. All the Canticles are rooted in Scripture and organized according to season.

Canticles: Where did the translations of the Canticles come from?

Following the directives of the Archbishop, we sought to update the Cranmerian texts. Further, we sought to include Canticles that have been part of the Daily Office for many Anglicans.

Collects: Why is there an option for a different collect for each day of the week?

These Collects were all present in previous prayer books but were little used. The intention is to re-appropriate them in such a way that they are used more regularly.

Antiphons: Why are there no "ordinary time" antiphons for the Venite?

This is an unfortunate oversight which will be corrected.

Venite: Why is the Venite shortened except in Lent?

This follows the form of the 1979 BCP (USA). The rubric will be corrected in the future to read, "The last section is especially appropriate for penitential occasions."

Confession: Why are the words, "apart from your grace..." added to the Confession?

This phrase underscores the importance of God's Grace at work in all of our lives.

Suffrages: Why, in the suffrages, was "Save the State" or "Save the Queen" omitted in the prayers?

Because the book will be used both in Canada and the US, the use of "nations" is more inclusive. Why did we include the additional versicle, "Let not the needy be forgotten" and the response, "and the hope of the poor be taken away"? This versicle and response come from the American BCP '79 and calls us to the Biblical commitment to care for the poor.

Ordinal: Why is the Ordinal not identical to the 1662 version, and why is it very different from the American BCP '79?

The new Ordinal is not new; it closely follows the 1662 texts, in particular it restores the strong language regarding the responsibility of Bishops, priests, and deacons to lead holy lives, and teach pure doctrine. The only additions are optional presentations of objects symbolic of each office which are part of the ancient customs of the Church frequently used even when not noted in previous prayer books.

FAQ for Volume II

These liturgies closely follow the traditional theology of the BCP 1662. What follows are answers to anticipated questions. If you have any further questions, do not hesitate to contact your bishop or the Task Force at liturgytaskforce@anglicanchurch.net.

Evolution not Revolution: Why do Baptism and Confirmation not follow more closely the 1979 Rites?

Baptism and Confirmation follow the 1662 Book of Common Prayer form and substance more faithfully than does the 1979 Book of Common Prayer. The 1979 book was revolutionary, not evolutionary, especially in its initiatory rites, assessed by many as being more concerned with affirmation than transformation.

Opening Acclamations/Dialogues: Why use two different acclamations?

There is a much greater sense of differentiation throughout the rites of Baptism and Confirmation, and the opening dialogues reflect this. The baptismal acclamation is based on the doctrinal affirmations of Ephesians 4, introduced in the 1979 Book of Common Prayer. The acclamation at Confirmation, Reception and Reaffirmation reflects the promises of Pentecost (Acts 2:17,21), and the traditional association of these promises with the apostolic laying-on-of-hands (2 Timothy 1:6-7).

Exhortations: Why are there now exhortations in the separate Baptism and Confirmation rites?

Exhortations (teachings) have been restored to each rite. Also instruction to sponsors of infants and young children has been restored to the baptismal rite. The purpose of these additions is public teaching about what the Church believes is the purpose of these rites. The combined rite, Baptism with Confirmation, does not contain the fullness of this teaching, and is principally intended for use at the (Bishop’s) Easter Vigil or at a visitation where Baptism and Confirmation are to be administered together.

Sponsors at Baptism: Why are qualifications introduced for sponsors at Baptism?

Sponsors at Baptism are expected to be “committed to Christ and commended by the example of their own holy living.” This applies, as well, to Godparents and Sponsoring Parents. (Books of Common Prayer prior to 1928 did not expect parents to be among the sponsors.) Earlier Books of Common Prayer also specified that sponsors be “baptized and confirmed.” Since sponsors are sometimes drawn from the wider Christian community, the requirement for “confirmation” was replaced by “committed… and commended….”

Exorcism: Why is a prayer inserted after the threefold Renunciations?

Given the spiritually confused environment to which most candidates for Holy Baptism are presently exposed, the ancient prayer of exorcism traditionally spoken at this point has been restored. The simultaneous use of the Oil of Exorcism (Catechumens) is also allowed.

Signing at Baptism: Why is there such a long formula at the making of the sign of the cross?

The signing with the sign of the cross is accompanied by a form of the words used in all previous Books of Common Prayer, except that of 1979. It is summary instruction about a transformed life.

Garments and Candles: What provision is made for additional symbolic actions at Baptism?

Within the Additional Directions are provisions for the ancient bestowal of a white garment and the modern custom of a baptismal candle. Neither are required, each is permissive.

Visitations for Confirmation: Is there a change of practice proposed?

The College of Bishops is recommending that episcopal visits to congregations focus on confirmation, reception and reaffirmation, rather than on baptism. The focus thus proposed is on adult discipleship, Anglican “membership,” and the importance of all adults to receive the laying on of hands.

Preface to Confirmation: Is Confirmation expected of every adult believer?

Yes. Confirmation, or its equivalent in Reception or Reaffirmation, is expected of every member of the Anglican Church. An adult profession of the Faith is expected of every member of the Church, and these rites are the liturgical expression of that profession. Moreover, the laying on of hands by a bishop at the time of this profession is a truly Anglican expression of an apostolic action manifest in Holy Scripture.

Reception Redefined: Why is Reception re-defined?

Historically, reception was limited to those confirmed in Catholic and Orthodox churches. Because confirmation has become overwhelmingly presbyteral in those traditions (and is presbyteral in the Protestant churches) – thus neglecting the laying on of hands by a bishop – the College of Bishops has chosen to emphasize an adult confession of the Faith in any other Christian church as the doorway to reception in the Anglican Church in North America, mandating that all receptions be accompanied by the laying on of hands by the Bishop.

Presenters at Confirmation: How are Godparents and Sponsoring Parents involved?

A new rubric encourages those who sponsored infants and young children at Baptism to be among their presenters at Confirmation.

Nicene Creed at Confirmation: Why is the Nicene Creed used at Confirmation?

The Apostles’ Creed is used at Baptism, and is the historic creed for Christian Initiation. Confirmation comes after the fullness of the Faith has been appropriated by the baptized believer and after incorporation of the believer into the worshiping community. The Nicene Creed is the universal creed of the believing and worshiping community.

Liturgy and Common Worship Task Force - Rosters

Central Committee

Duncan Abp. Bob Duncan, Chair
Ackerman Bp. Keith Ackerman, Vice-Chair
Packer Dr. JI Packer, Senior Reader
Critch Archdeacon Darrell Critch
Kanary The Rev. Jonathan Kanary
Klukas Dr. Arnold Klukas
Moock Canon Ron Moock
Mueller Canon Andrea Mueller, Chair
The Rev. David Puick
The Rev. Marcus Kaiser

Bishops Review Panel

Duncan Abp. Bob Duncan, ex officio
Guernsey Bp. John Guernsey, ex officio
Iker Bp. Jack Iker
Lebhar Bp. Neil Lebhar
Masters Bp. Charlie Masters

Calendar, Collects, and Lectionaries

Klukas Dr. Arnold Klukas, Chair
DeFusco The Rev. Andrew DeFusco
Giles Deacon Erin Giles
Riches Dean Jonathan Riches
Fry The Rev. Michael Fry
Klukas The Rev. Christopher Klukas

Episcopal Offices

Mueller Canon Andrea Mueller, Chair
Dudley The Rev. Eric Dudley
Guill The Rev. James Guill
Guill Canon Allan Graves

Office of the Hours and Occasional Rites

Kanary The Rev. Jonathan Kanary, Chair
Gonzalez Abbot Luis Gonzalez
Lipka Archdeacon Michael McKinnon
McGlynn Rev. Doug McGlynn
Skillen Canon Susan Skillen

Pastoral Offices

Edgar The Rev. Chip Edgar, Chair
Crocker The Rev. Richard Crocker
Moock Canon Ron Moock
Reed Dean Ryan Reed
Jenkins The Rev. Jon Jenkins


Critch Archdeacon Darrell Critch, Chair
Bott Dr. Travis Bott
Bott Dr. John Crutchfield
Dorrington Bp. Charles Dorrington
Dorrington Dr. Erika Moore

Editorial, Secretarial, Translation Team

Gonzalez Abbot Luis Gonzalez
Jefferies The Rev. Ben Jefferies
Leung Bp. Stephen Leung
Morales Bp. Alberto Morales