Compendium of Changes in the Anglican Use Order of Mass

St. Mary the Virgin (Anglican Use), Arlington, Texas.
St. Mary the Virgin (Anglican Use), Arlington, Texas.

UPDATE (16 August 2013 10:10 AM EDT): Two spelling errors in no. 13 below corrected.

An anonymous parishioner of St. Mary the Virgin (Anglican Use), Arlington, Texas, has painstakingly worked to provide us with an extremely detailed analysis of the changes to the Book of Divine Worship eucharistic liturgy, which revised order was published and celebrated in that parish for the first time on Sunday last (the Eleventh Sunday after Trinity), and which is purported to represent the recently "promulgated" Mass of the Personal Ordinariates.

As our contributor rightly observes, his experience is based entirely on the Order of Service as printed in the pew booklet (which could hardly be thought to constitute the editio typica of the Rite, such an aid being provisional and incomplete by nature) and the ritual and ceremonial options exercised in the Liturgy as offered on this particular day.

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Compendium of Changes in the Anglican Use Order of Mass

1. The Exhortation from the Book of Divine Worship (identical to that of the 1979 American Prayer Book) is no longer included as an option (though it may simply not be printed in the Pew Booklets being used at Saint Mary the Virgin).

2. The Decalogue is likewise absent (though, again, it may simply not be included in this Pew Booklet).

3. “Penitential Rite A” has been removed as an option altogether (or, again, it may simply not have been included in this Pew Booklet).

4. The Heading “Introductory Rites” has been inserted where “Liturgy of the Word” appears in the Book of Divine Worship, and the latter removed to its position in the Ordinary Form of the Roman Use (i.e., just before the First Lesson). This may be a change only in this Booklet, however.

5. The Introductions “Blessed be God, etc.” “Alleluia. Christ is risen,” and “Bless the Lord who forgiveth, etc.” have been replaced with the Introduction “In the Name of the Father, and of the Son, and of the Holy Spirit” from the Roman Use.

6. The Kyrie is now printed to be said as in the Roman Use (i.e., with the People repeating each line after the Priest), rather than as it is printed in the Book of Divine Worship (i.e., with the Celebrant saying the first and third lines, and the People the second).

7. The Trisagion has been removed as an optional replacement for the Kyrie.

8. The introduction to the Gospel Lesson has been changed from “The Holy Gospel according to” to “A reading from the holy Gospel according to,” which is in accord with the Ordinary Form of the Roman Use.

9. “Form I” of the Prayers of the People remains unchanged, with the exception of the way in which the Ordinary and Bishop are prayed for, which will be discussed below.

10. “Form II” has been replaced with a version of the general intercession from the 1552 English and subsequent Prayer Books; however, it has not been incorporated untouched: (a) The initial invitation, which appears in the 1552 and 1662 as “Let us pray for the whole state of Christ’s Church militant here in earth” and in the 1928 American Book as “Let us pray for the whole state of Christ’s Church” has been changed to read “Let us pray for the whole Church of God in Christ Jesus and for all men according to their needs.” (b) The phrase “to accept our alms and oblations,” optional in the 1662, has been removed with the prayer proceeding straight through from “We humbly beseech thee most mercifully” to “to receive these our prayers.” (c) The second paragraph from the 1928 that begins “We beseech thee also, so to direct and dispose” has been removed to the third paragraph and reads as follows: “We beseech thee also to lead all nations in the way of righteousness and peace; and so to direct all rulers that under them thy people may be godly and quietly governed. And grant unto thy servant N. our President, and to all that are put in authority under him that they may truly and impartially administer justice to the punishment of wickedness and vice and to the maintenance of peace and virtue.” (d) The third paragraph from the 1928 which begins “Give grace, O heavenly Father” has been moved to the second paragraph and now reads, “Give grace, O heavenly Father, to N., our Pope, (N. our Ordinary] or [N. our Bishop], and to all bishops, priests, and deacons, that they may, both by their life and doctrine, set forth thy true and lively Word, and rightly and duly administer thy holy sacraments.” (e) A new paragraph has been inserted here which reads, “Guide and prosper, we pray thee, those who are labouring for the spread of thy Gospel among the nations and enlighten with thy Spirit all places of education and learning; that the whole world may be filled with the knowledge of thy truth.” (f) The final paragraph from the 1928 Book which begins “And we also bless thy holy Name” has been changed to read as follows: “And we commend to thy gracious keeping, O Lord, all thy servants departed this life in thy faith and fear, beseeching thee according to thy promises to grant them refreshment, light, and peace.” (g) A new paragraph has been inserted here which reads, “And here we give thee most high praise and heart thanks for all thy Saints, who have been the chosen vessels of thy grace and lights of the world in their several generations; and we pray that rejoicing in their fellowship and following their good examples, we may be partakers with them of thy heavenly kingdom. Grant this, O Father, for Jesus Christ’s sake our Mediator and Advocate. Amen.”

11. “Form III” remains unchanged, with the exception of the prayer for the Ordinary and Bishop, which will be discussed below.

12. The old “Form II” (which begins “Let us offer our prayers to Almighty God” and has unique responses to each intercession) is now “Form IV” and the old “Form IV” (which begins “In peace let us pray to the Lord”) has been removed entirely.

13. The old “Form V” (which begins “Let us pray for the Church and for the world”) has been removed and replaced with an (almost) entirely new form, which reads as follows (rubrics have included and are in italics): “As pastoral circumstances suggest, some of the following petitions may be omitted. The Priest says: In the power of the Spirit and in union with Christ, let us pray to the Father. The Deacon or reader continues: Almighty God, our heavenly Father, who hast promised through thy Son Jesus Christ to hear us when we pray in faith: Strengthen N. our Pope and [N. our Ordinary] or [N. our Bishop], and all thy Church in the service of Christ, that those who confess thy Name may be united in thy truth, live together in thy love, and reveal thy glory in the world. Bless and guide our President N.; give wisdom to all in authority; and direct this and every nation in the ways of justice and peace; that we may honour one another and seek the common good. Give grace to us, our families, and friends, and to all our neighbours that we may serve Christ in one another and love as he loves us. Comfort and heal all those who suffer in body, mind, or spirit [especially N.]; give them courage and hope in their troubles; and bring them the joy of thy salvation. Hear us as we pray for those who have died in Christ [especially N.]; according to thy promises grant us with them a share in thy eternal kingdom. Rejoicing in the fellowship and prayers of [Saint N. and] all thy Saints, we commend ourselves and all peoples to thy unfailing love. Silence may be kept. The Priest concludes with a Collect.”

14. A new “Form VI” has been added, which reads as follows (rubrics have been included and are in italics): “This form may be used either with the insertion of specific subjects at the points indicated or as a continuous whole, with or without brief biddings addressed to the people before the prayer begins. The Priest says: Let us pray for all men according to their needs. The Priest or Deacon continues: O God, the Creator and Preserver of all mankind, we humbly beseech thee for all sorts and conditions of men; that thou wouldest be pleased to make thy ways known unto them, thy saving health unto all nations . . . . We pray for the good estate of the Catholic Church; that it may be so guided and governed by thy good Spirit, that all who profess and call themselves Christians may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace, and in righteousness of life . . . . We commend to thy fatherly goodness all those, who are any ways afflicted, or distressed, in mind body or estate; . . . that it may please thee to comfort and relieve them, according to their several necessities, giving them patience under their sufferings, and a happy issue out of all their afflictions . . . . We remember those who have gone before us in the peace of Christ and we give thee praise for all thy faithful ones with whom we rejoice in the communion of Saints . . . . This we beg for Jesus Christ’s sake. Amen.”

15. A new “Form VII” has been added, which reads as follows (rubrics have been included and are in italics): “The Priest says: In the power of the Spirit and in union with Christ, let us pray to the Father. The Deacon or reader continues: Hear our prayers, O Lord our God. Hear us, good Lord. Govern and direct thy holy Church; fill her with love and truth; and grant her that unity which is thy will. Hear us, good Lord. Give us boldness to preach the Gospel in all the world and to make disciples of all the nations. Hear us, good Lord. Enlighten N. our Pope and N. [our Ordinary] or [our Bishop], and all thy ministers with knowledge and understanding that by their teaching and their lives they may proclaim thy word. Hear us, good Lord. Give thy people grace to hear and receive thy Word and to bring forth the fruit of the Spirit. Hear us, good Lord. Bring into the way of truth all who have erred and are deceived. Hear us, good Lord. Strengthen those who stand, comfort and help the faint-hearted; raise up the fallen; and finally beat down Satan under our feet. Hear us, good Lord. Guide the leaders of the nations into the ways of peace and justice. Hear us, good Lord. Guard and strengthen our President N.; that he may put his trust in thee and seek thy honour and glory. Hear us, good Lord. Endue thy ministers of government and all others in authority with wisdom and understanding. Hear us, good Lord. Bless those who administer the law that they may uphold justice, honesty, and truth. Hear us, good Lord. Give us the will to use the fruits of the earth to thy glory and for the good of all creation. Hear us, good Lord. Bless and keep all thy people. Hear us, good Lord. Help and comfort the lonely, the bereaved, and the oppressed. Lord, have mercy. Keep in safety those who travel and all who are in danger. Lord, have mercy. Heal the sick in body and mind and provide for the homeless, the hungry, and the destitute. Lord, have mercy. Show thy pity upon prisoners and refugees and all who are in trouble. Lord, have mercy. Forgive our enemies; persecutors, and slanderers and turn their hearts. Lord, have mercy. Hear us as we pray for those who have died in the peace of Christ, both those who have confessed the faith and those whose faith is known to thee alone, and grant us with them a share in thy eternal kingdom. Lord, have mercy. Silence may be kept. The Priest concludes with a Collect.”

16. Throughout the Prayers of the People, the way in which the Ordinary and Bishop are prayed for has been changed. In the provisional Ordinariate Liturgy, the form was “for N., our Ordinary, for N. the local Bishop” and has now been changed to “for N., our Ordinary or for N., our Bishop.”

17. In the Penitential Rite, the Priest’s invitation to the Confession of Sin beginning “Ye who do truly and earnestly repent you” has been returned to its original form (i.e., exactly how it appears in the 1549, with the notable exception of ‘You’ in the 1549 remaining ‘Ye’), and reads: “Ye that do truly and earnestly repent you of your sins, and are in love and charity with your neighbours, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways: Draw near with faith, and make your humble confession to Almighty God, meekly kneeling upon your knees.”

18. The secondary invitation to the Confession “Let us humbly confess our sins unto Almighty God” (taken from the Daily Office and introduced here with the 1928 American Prayer Book) has been replaced with the final sentence of the longer invitiation: “Draw near with faith and make your humble confession to Almighty God, meekly kneeling upon your knees.”

19. The second Confession of Sin given as an option in the Book of Divine Worship beginning, “Most merciful God,” has been removed (though, again, this may simply be a feature of this Pew Booklet).

20. The heading “Preparation of the Altar and Gifts” has been changed to “The Offertory.”

21. The Offertory prayers (as previously incorporated from the Ordinary Form of the Roman Use) have been converted to the hieratic language of the Prayer Book; e.g., “Blessed art thou, O Lord, God of all Creation, for of thy bounty have we received this bread which we offer unto thee, fruit of the earth and the work of human hands: whence it shall become for us the bread of life.”

22. The subheading “Old English Translation” after the heading “Roman Canon” in the Book of Divine Worship was removed for the provisional Order of Mass, and is still nowhere to be found.

23. The People’s responses to “The Mystery of Faith” have been converted into hieratic English; e.g., “We proclaim thy Death, O Lord, and profess thy Resurrection, until thou come again.”

24. As earlier reported a second, shorter “Eucharistic Prayer” has been included.

25. The rubrics now instruct the People to stand immediately following the Great Amen.

26. The Priest’s invitation before the Lord’s Prayer has been changed from “And now as our Savior Christ hath taught us, we are bold to say,” to “As our Saviour Christ hath commanded and taught us, we are bold to say” (as it appears in the 1549 Book).

27. The Embolism has been added after the Lord’s Prayer and the Doxology “For thine is the kingdom, etc.” moved to after it.

28. The option provided in the Book of Divine Worship to perform the Peace just after the Penitential Rite (as in the 1979 Prayer Book) or during the Communion Rite just after the Lord’s Prayer (as in both forms of the Roman Use) has been removed. Only the latter option is now available.

29. An introduction to the Peace has been introduced, which reads, “O Lord Jesus Christ, who saidst to thine Apostles, Peace I leave with you; my peace I give unto you: Regard not our sins, but the faith of thy Church; and grant to her peace and unity according to thy will; who livest and reignest with the Father and the Holy Spirit, one God, world without end. Amen.”

30. Contrary to reports, (in this Pew Booklet anyway) there is thankfully an explicit instruction to kneel for the Agnus Dei.

31. The Prayer of Humble Access has been returned to its original Prayer Book form; i.e., the phrase “that our sinful bodies may be made clean by his Body, and our souls washed through his most precious Blood” has been re-inserted.

32. The “Ecce Agnus Dei” has changed from “The Gifts of God for the People of God. Behold the Lamb of God, who taketh away the sins of the world,” to “Behold the Lamb of God, behold him that taketh away the sins of the world. Blessed are those who are called to the Supper of the Lamb.”

33. The Prayer of Thanksgiving after Communion has been revised to fall more into line with its original Prayer Book form; i.e., the phrase “by the merits of the most precious Death and Passion of thy dear Son” has been re-inserted following the words “heirs, through hope, of thy everlasting Kingdom.” It does not, however, appear exactly as it does in the early Prayer Books. Where in the 1549 Book it read, “we most heartily thank thee for that thou hast vouchsafed to feed us,” it reads instead “we most heartily thank thee for that thou dost feed us,” upholding a change from the 1979 American Prayer Book. Likewise, the phrase “which have duly received these holy mysteries,” introduced with the 1552 Book remains simply “in these holy mysteries,” which is how the prayer appears in the 1549 (which version was likely favored in light of this phrase’s potential Lutheran connotations).

34. In the Prayer of Thanksgiving after Communion, and likewise throughout the entire Order for Mass, “Holy Ghost” has been changed to “Holy Spirit.”

35. The proper Postcommunion Prayer is now no longer an optional replacement for the preceding Prayer of Thanksgiving after Communion. Instead, both are now obligatory, the Postcommunion coming after the Thanksgiving.

36. The option to use a shorter form of the Final Blessing has been removed.

37. The only option provided for the Dismissal is now “Go forth in peace,” except when “the Mass issues in a procession,” in which case the Dismissal is “Let us proceed in peace,” or in Masses for the Dead, in which case it is “May they rest in peace.”

38. Throughout the Rite American spellings (e.g., “honor”) have been replaced with their British equivalents.

39. Lastly, throughout the Rite, forms have been inserted which are proper for Masses of the Dead, including: a special form of the prayer “Remember, Lord, thy Church” in the alternative “Eucharistic Prayer” which begins “Remember thy servant N., whom thou hast called (today) from this world to thyself;” the responses “grant them rest” and “grant them rest everlasting” in the Agnus Dei; and the special Dismissal mentioned above.

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Moderator: Was I the only one to notice that the above Compendium is set forth in thirty-nine articles?

Author: Christian Clay Columba Campbell

Christian Clay Columba Campbell is a Roman Catholic of the Anglican Use. As Senior Warden of the Cathedral of the Incarnation (Orlando, FL), he organized the process by which the parish accepted the Apostolic Constitution Anglicanorum Coetibus, petitioning to join the Catholic Church. The Anglican Cathedral is now the Church of the Incarnation in the Personal Ordinariate of the Chair of St. Peter. He is also the CEO of Three Fish Consulting, LLC, an Information Technology consultancy based in Orlando, FL. He can be reached via email at ccampbell at threefish dot co.

15 thoughts on “Compendium of Changes in the Anglican Use Order of Mass”

  1. Thank you for this. It appears that – in this Pew Booklet at least – the rite presented, apart from having its language corrected to the hieratic form throughout, is more closely conformed to the Ordinary Form of the Roman Rite than before. From what I have read – and experienced – elsewhere, I thought that the new form of the Anglican Use Mass had, at least as options: (1) Psalm 42(43) &c. as a "Devotion" at the outset of Mass (as in the English 1928 Proposed BCP, for example); (2) some or all of the Roman Rite offertory prayers from the Extraordinary Form (as commonly in the English Missal and suchlike Anglo-Catholic liturgical books of yore); (3) the Last Gospel at the end of Mass. Of course, a moment's thought shews that adding devout prayers before and after Mass is perfectly permissible, so (1) and (3) are acceptable even now (as I have seen done at an Ordinariate parish here in Australia – indeed, they went on to say the Angelus and so forth as well); it will be interesting to see if (2) is to be allowed – since, as the Abbot of Le Barroux asked at the time the last edition of the Roman Missal (Ordinary Form) was issued, it would be excellent to have the Extraordinary Form offertory prayers as an option in all Masses. Another source also reported that the fuller gestures and ceremonial of the Extraordinary Form during the Canon of the Mass was to be an option (at least!) for the Anglican Use Mass – any information?

      1. Undoubtedly the Pew Booklet I used was adapted from the full Rite to reflect the actual use of the Parish. I'm sure there will be considerably more options in the editio typica. I also hope Psalm 42, the traditional Offertory Prayers, and the Last Gospel are offered. I'm not particularly a fan of the first or last of those, but I know some are, and it would be disappointing if the Liturgy made no accommodation for them.

  2. Mr. Campbell,

    You have been expressly requested not to make the new Ordo public – this is the wish of the Prefect of CDF – until such time as the trials have been completed and the Ordo has been officially released. You will note that all Ordinariate websites and blogs are doing precisely this.

    This disregard of specific requests is completely unacceptable!!

    1. Mr. Murphy:

      Again, another "pointed" comment from you, but one I am happy to allow.

      Please pardon me, but I honestly do not recall being asked by the Cardinal Prefect of the Congregation for the Doctrine of the Faith to refrain from any of my blogging activities. Were this to have occurred, I can assure you that I would have, at least, taken note; however, even were this "request" to have been made, my understanding of Catholic obedience would not have necessarily bound my conscience to abide by it.

      Indeed, as it is, my conscience informs me that the whole notion of liturgy-by-committee and (openly) "secretive" ad experimentum celebrations of the Holy Sacrifice of the Mass are not in accord with the Teaching and Tradition of the Church. Was I supposed to check my Right Reason at the door?

      1. There is a significant difference between secretiveness and limiting the discussion on the new Ordo to the Ordinariates themselves. The wish of the Prefect, which I too have not received directly from him personally, is that the process is not disturbed, yes maybe even jeopardised, by unlimited and often destructive debate in the public forum!

        Just out of interest, the usual method of liturgy revision in the Catholic Church (e.g. the introduction of the Ordinary Form, the permission to use the Extraordinary Form, the latest retranslation of the Missal) is not by plebiscite. The decision to permit the Extraordinary Form was indeed made in a Motu Proprio, a lone decision of Pope Benedict.

        As far as I know, it is not planned to revise the Ordo after the experimental period. However, should specific elements need to be altered, the most effective way of achieving this would be by a wrfitten request from the Ordinary to Rome, preferably by all three Ordinaries in consort. Our blogs may permit people to let off steam, but they are not going to change the new liturgy.

        1. How can we know – of course, not doubting your word! – what the Prefect of the CDF thinks about this issue? I do hope that is not secret as well. I do reiterate that sensible, pleasant, informed discussion – which I recall was a hallmark of this blog in the main – is perfectly acceptable, or ought be. Anglican Patrimony hopefully includes a mature, adult, gentlemanly approach, which if so should be a gift to be shared with the wider Church (whose penchant for keeping things quiet has, to be frank, not worked out well of late).

  3. I am in the Ordinariate but am prevented by travel distance from regularly attending Ordinariate services and I am not an expert on every jot and tittle of the Anglican liturgical tradition but it would be nice if:

    –we said "Holy Ghost" instead of Holy Spirit,
    –offertory from the TLM or some Anglican source
    –abolish hand shaking Tom Foolery right before communion
    –"Alternate Eucharistic Prayer" (if there must be one) derived from Anglican sources instead of EPII
    –at least the option of the KJV for readings, and mandatory for versicles and Canticles
    –10 Commandments (if that's not patrimony I don't know what is!!!!!!!)

  4. Keep up the good work Christian. If we had Roman Congregations full of Padre Pio's or
    John Vianney's, there'd be no worries. Today…it's much better to be informed and be permitted to place "orthodox" pressure on our Roman leaders. My prayers and best wishes to you.

    John Ambs

  5. Mr Murphy's comment "The decision to permit the Extraordinary Form was indeed made in a Motu Proprio, a lone decision of Pope Benedict." is only true in a very narrow sense. His Holiness decided to publish his motu proprio after a history that began, and which he was part of, in the 1960s with the Second Vatican Council and the subsequent Consilium group, continued through the work of the SSPX, the Ecclesia Dei Adflicta of Blessed John Paul II and the letters and writings of thousands of the faithful who begged for a wider confirmation of the legitimacy of the 1962 Missal and for its availability.

    So in this case. Any final decision will be the lone decision of Pope Francis, but he will be guided by his counselors such as Archbishop Mueller, who in turn will listen to the Ordinaries. But will the Ordinaries be deaf to the voices and concerns of their flock? Are they to be likened to the man who would give a snake to his son who asked for a fish, a stone when asked for bread?

    How will the Ordinaries know unless they hear? How will they hear except from fora such as this one, since there is no mechanism provided by the Ordinariate web site?

  6. Anonymous wrote "Undoubtedly the Pew Booklet I used was adapted from the full Rite to reflect the actual use of the Parish." Indeed, it is worth recollecting that St. Mary the Virgin always had a preference for Rite II in the Book of Divine Worship, so it would be expected that a pew version of the revised Order of the Mass would use the options that most closely resembled the traditional use of the parish. In fact, the only time I have ever assisted at an Anglican Use Mass that was offered using the Rite II version was when Fr. Hawkins, pastor emeritus of St. Mary's, was celebrant at a Mass at one of the Anglican Use Conferences (in Washington, DC that year).

  7. Perhaps if you are a member of an experimental congregation you could get a petition going among the members (after all, it is the congregation members' views which are supposed to be taken into consideration) for any changes they would like to see (for eg stuff I've mentioned above). If thet make the petition public the CDW can hardly ignore it.

  8. I think it would be helpful for a member of another more traditional, ahem, "ad experimentum," parish to post details of the version being used where they worship.

    The Novus Ordo Preparatio, the High Five of Peace, EPII , and lack of the 42nd Psalm and the Last Gospel are quite worrying.

    Sarum or Bust.

  9. I had hoped that one of the ancient English uses would be adjusted to contemporary needs and then adopted as the liturgy of the ordinariates. Sadly that is not the case.

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