The Customary

THE CUSTOMARY
FOR COMMUNITY CHAPEL WORSHIP AT
BEING THE COLLECTION OF CHAPEL POLICIES, PROCEDURES,

AND INSTRUCTIONS, COMPILED WITH REFERENCES TO
LITURGICAL MANUALS IN COMMON USE.
G
  
1st Complete Edition
PRINTED WITH THE APPROVAL OF THE TWENTIETH DEAN
AS ORDINARY OF THE CHAPEL
IN THE YEAR OF OUR LORD MMXVI.

Contents
Principles of Community Chapel Life..................................................................................................... 1
On Style ................................................................................................................................................... 1
On Personal Preferences ....................................................................................................................... 2
On Jurisdiction........................................................................................................................................ 3
On Attendance, Lateness, and Illness ................................................................................................. 4
On Dress & Accoutrements .................................................................................................................. 5
On Comportment ................................................................................................................................... 6
On Stability, Novelty, and Flexibility.................................................................................................. 7
On Partisanship ...................................................................................................................................... 7
On Optional Worship Services and Devotional Societies ................................................................ 8
On the Use of the Chapels and their Fabric for Special Liturgies ................................................... 8
On the Approved Celebrants for Community Worship................................................................... 9
The Arrangements of the Ministers in St. Mary’s Chapel .................................................................. 10
The Architecture and Customary Nomenclature of the Chapel ................................................... 10
The Seating of Ministers at the Ferial Daily Office when Chanted ............................................... 11
The Seating of Ministers at the Festal Daily Office when Chanted .............................................. 12
The Position of Ministers at the Daily Eucharist in St. Mary’s ...................................................... 13
1. Standing at the “foot of the altar”, facing the altar ............................................................. 14
2. Standing before the altar ad orientum .................................................................................... 14
3. Standing at the altar versus populum ...................................................................................... 15
Entrances and Exits .............................................................................................................................. 15
Concerning the Service of the Church .................................................................................................. 17
On Homilies and Sermons .................................................................................................................. 17
On Forms of Service............................................................................................................................. 17
The Liturgical Calendar ...................................................................................................................... 17
The Lectionary ...................................................................................................................................... 19
The Daily Office Lectionary ............................................................................................................ 19
The Eucharistic Lectionary ............................................................................................................. 20
The Collect of the Day at the Eucharist ............................................................................................. 22
The Collect of the Day at the Daily Office ........................................................................................ 23
The Proper Prefaces ............................................................................................................................. 23
The Liturgical Colors of Vestments and Ornaments ...................................................................... 24
The Chapels and Worship Schedule throughout the Year............................................................. 25
On the Use of the Voice in Leading Worship................................................................................... 26
On Manual Actions .............................................................................................................................. 26
The Major Occasions of the Academic Year ..................................................................................... 26
The Orders of Service for the Daily Office ........................................................................................... 27
The Daily Office throughout the Year ............................................................................................... 27
Ferial Days in and out of Seasons – Said Morning Prayer when the Eucharist Follows ....... 27
Major Feast Days – Said Morning Prayer when the Eucharist Follows ................................... 28
Ferial and Festal Days – Sung Morning Prayer when the Eucharist does not Follow ........... 29
Ferial and Festal Days – Said or Sung Evening Prayer when the Eucharist does not Follow
............................................................................................................................................................ 30
Ferial and Festal Days – Said Evening Prayer when the Eucharist follows ............................ 31
A Table for Finding the Appointed Collect at Morning Prayer .................................................... 32
A Table for Finding the Appointed Collect at Evening Prayer ..................................................... 32
A note concerning offices outside of term time ............................................................................... 32
A Table of Canticles appointed for use at Morning Prayer ........................................................... 33
Ordinary Time – The Seasons after Epiphany and Pentecost.................................................... 33
The Season of Advent through the Baptism of Christ ................................................................ 33
The Season of Lent including Holy Week .................................................................................... 33
The Season of Easter through Pentecost ....................................................................................... 33
The Orders of Service for the Holy Eucharist ...................................................................................... 34
Rite I and Rite II.................................................................................................................................... 34
The Daily Celebration of the Holy Eucharist in Term Time .......................................................... 35
Daily Celebrations: Ferial & Lesser Feasts and other Commemorations in RITE I ................ 35
Daily Celebrations: Major Feasts of the Church in RITE I .......................................................... 37
Daily Celebrations: Ferial & Lesser Feasts and other Commemorations in RITE II ............... 39
Daily Celebrations: Major Feasts of the Church in RITE II ........................................................ 41
The Solemn Celebration of the Holy Eucharist in Term Time ....................................................... 43
Ferial & Lesser Feasts and other Commemorations ................................................................... 43
Major Feasts of the Church ............................................................................................................. 45
The Proclamation of the Gospel at Daily Celebrations ................................................................... 46
The Eucharistic Elements .................................................................................................................... 46
Standard Operating Procedures ............................................................................................................ 47
The Ministers in Community Worship – Chapel Duties ................................................................ 47
Bellringer ........................................................................................................................................... 48
Torchbearer ....................................................................................................................................... 49
Thurifer .............................................................................................................................................. 49
Lector/Server/Crucifer................................................................................................................... 52
Officiant/Subdeacon ....................................................................................................................... 53
Deacon ............................................................................................................................................... 55
Guest Preachers .................................................................................................................................... 56
Chapel in Petertide .............................................................................................................................. 57
Distance and Advanced Degree Student Chapel Orientation ....................................................... 61
Distance and Advanced Degree Student Music Orientation ......................................................... 65
Appendices ............................................................................................................................................... 67
Appendix 1: Names for Books of the Bible....................................................................................... 67
Appendix 2: Traditional Places to Make Bows in the Liturgy ....................................................... 69
Appendix 3: Traditional Places to Make the Sign of the Cross ..................................................... 71
Appendix 4: The Calendar .................................................................................................................. 74
Principles of Community Chapel Life
ON STYLE
While worship in the Anglican tradition has been united by the Book of Common Prayer since
the Act of Uniformity of 1548,1 there have long since been differences in approach, emphasis, and
general style of liturgy. These have, with more or less success, been categorized into broad
classes such as high church, broad church, low church, evangelical, charismatic, Anglo-Catholic,
ritualist, etc. It must be noted that there is no single standard that exists for this classification;
there is no checklist on can use to find out if a parish should be described as “High Church
Evangelical” rather than “Ritualist” or “Anglo-Catholic”.2 That being the case, such categories
are of limited use, while they remain wildly popular among those who wish to distinguish
themselves from the worship and mission of neighboring parishes.
Worship at Nashotah House is governed by a catholic mindset, noting that we owe our very
existence to the ecclesial and missional concerns of the Oxford Movement; while decidedly
adhering to the worship of The Book of Common Prayer (1979), where a variety of options are
given by the rubrics, or where a variety of common practices exist in the wider church,
preference is given to those that are most consistent with the historic practice of the Church,
particularly the Church as it developed in Western Europe in the 1500 years prior to the era of
protestant reformations, but which still follow the rubrics and texts of the 1979 BCP.
Within the English Anglican tradition, different liturgical approaches have been found in
different contexts: parishes, cathedrals, and colleges have developed distinct ways of
worshipping while using the same set texts. As a seminary preparing students for lay and
ordained ministry in a variety of contexts, care is taken to expose seminarians to a variety of
approaches:
 daily celebrations of the Eucharists follow a parochial model with a single server and
simplified ceremonial, the music is congregational in nature;
 weekly Solemn Eucharists and annual academic celebrations (such as Convocation and
Commencement) follow more closely a cathedral model with assisting ministers,
multiple acolytes, and solemn processions, with the music being split between
congregational pieces and works for clergy and choir alone; and,
 the choral offices in term time follow a collegiate model, with the faculty and student
body forming both the ecclesiastical and musical choir, seated by rank, with large
1 Passed through Parliament on 21 January 1549. See Haigh, Christopher, English Reformations (Oxford:
Clarendon Press , 1993), p. 173.
2 For a fuller discussion of this reality, particularly as it references Anglo-Catholicism, see the Preface to
John-Julian Swanson, OJN, Elements of Offering (Nashotah, WI: Nashotah House Press, 2016).
First Edition - Ante Diem XVII Kal. Sept. 1|Page

portions of the music being appointed for choir alone (though this is done generously,
with congregational participation encouraged as guests are able).
Musically, Nashotah House seeks to follow the “Anglican Choral Tradition”, the living tradition
begun with Tallis and Byrd in the 16th-century, carried on in the college chapels and Chapel
Royal, and re-energized with the work and scholarship of the 19th and early 20th century
following John Mason Neale, John Keble, Percy Dearmer, and Ralph Vaughan Williams. This
Tradition acknowledges that there are two branches of music: music for clergy and choir, and
music for congregations.3 That is to say, not all music is written to be accessible to everyone in
the pews on the first reading, while also acknowledging that there is value in rehearsal to
achieve aesthetic beauty in divine worship. The organ and four-part choral harmony
predominate, with the goal that no voices should stand alone – as there is one Body of Christ
made up of the faithful, our worship should seek to be in one unified voice. At Nashotah
House, students are members of the choir by virtue of their enrolment, though some music is
appointed to be sung by the choral scholars only.
In community life in general, Nashotah House has adopted a Benedictine model, with the Dean
and Administration adapting The Rule of St. Benedict as appropriate to a non-monastic,
transitory community, particularly with reference to humility in service, obedience to authority,
and interpersonal relations.
It must be noted that, in stating these stylistic preferences in terms of liturgy and music, no
statement is being made regarding the propriety or impropriety of other styles found in the
Church. Rather, worship in liturgy and music must, canonically, be appropriate to its local
context as determined by the clergy with oversight.4 Our worship practices will certainly be
different than those at students’ sending parishes; likewise, no suggestion is made that our
community practices should be imposed in another context upon graduation.
ON PERSONAL PREFERENCES
Those who have been charged with the responsibility of leading the worship of an established
community have accepted a duty that transcends the piety or preferred practices of any
individual. Nashotah House is a community of over 2000 living members functioning in
countless ministries around the world united with thousands more who have gone to their
eternal reward after years of faithful service for which they were formed at this House, together
with, God-willing, countless future generations who will receive, preserve, and build upon the
foundation which we lay in our daily prayers. This is made manifest daily in our prayers for
alumni as well as for “this House” – an institution bigger than the current student body, faculty,
or administration, but rather an enduring mission founded as a college of learning and piety for
3 Thomas Helmore, untitled article, The Ecclesiologist vol. 1 (Cambridge: The Cambridge Camden Society,
1839).
4 Canons of the Episcopal Church (2015), Title II, Canon 5.
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the benefit of the Church. While each individual member is vitally important, there is little use
for personal preferences in the continuance, preservation, and perfecting of a living Tradition.
To that end, students and faculty alike are reminded to be careful and conscientious when they
are called to do their part in the leadership of the worship of this community of the Body of
Christ. Both the Episcopal Church and other jurisdictions have authorized many alternatives to
enrich the Book of Common Prayer. While these ought to be studied and learned in the classroom
and evaluated for their potential use in a parish, individual Celebrants and Officiants are not to
insert them into community worship of their own accord, for the sake of unity. Likewise, even
the pacing of daily prayer, which is something the gathered community each year arrives at by
unspoken consensus, should not be willingly assaulted by an individual who wishes that
prayers were faster or slower, and who seizes their time on the rota as an opportunity to
passive-aggressively impose their will on the whole. To this end, chapters 19 and 20 of the Rule
of St. Benedict are commended to be read by those who take leadership in community worship.
Likewise, all ought to remember the first, second, and third degrees of humility which Benedict
lays out in chapter 7:
The first degree of humility, then, is that a person keep the fear of God before his eyes and beware
of ever forgetting it. …Let him keep himself at every moment from sins and vices, whether of the
mind, the tongue, the hands, the feet, or the self-will, and check also the desires
As for self-will, we are forbidden to do our own will by the Scripture, which says to us, "Turn away
from your own will" (Eccles. 18:30), and likewise by the prayer in which we ask God that His will be
done in us. And rightly are we taught not to do our own will when we take heed to the warning of
Scripture: "There are ways which seem right, but the ends of them plunge into the depths of hell"
(Prov. 16:25); and also when we tremble at what is said of the careless: "They are corrupt and have
become abominable in their will."
The second degree of humility is that a person love not his own will nor take pleasure in satisfying
his desires, but model his actions on the saying of the Lord, "I have come not to do My own will, but
the will of Him who sent Me" (John 6:38). It is written also, "Self-will has its punishment, but
constraint wins a crown."
The third degree of humility is that a person for love of God submit himself to his Superior in all
obedience, imitating the Lord, of whom the Apostle says, "He became obedient even unto death." 5
While chapter 45 of the Rule is not specifically enjoined, the seriousness with which it speaks to
carelessness in community worship ought to be noted by all.
ON JURISDICTION
Like most seminaries in the Episcopal Church, with the exception of The General Seminary,
Nashotah House is an independent institution, owned and held in trust by the Board of
5 Benedict, Rule for Monasteries, Leonard J. Doyle, trans. (Collegeville, MN: OSB, 1948).

Directors of Nashotah House, an elected body of clergy and lay people who elect the Board of
Directors and appoint the Dean and President.
Thus, Nashotah House is an ecclesiastical peculiar, a worshipping body that, while being
situated in a geographical diocese, is not subject to the jurisdiction of the local bishop or the
governance of the local diocese.6 That is to say that, while Nashotah House is situated in the
Diocese of Milwaukee of The Episcopal Church, the Diocese of the Upper Midwest of the
Anglican Church in North America, and the local dioceses of any number of other jurisdictions,
those bishops do not exercise authority here except over their own students.
Traditional symbols of episcopal jurisdiction within one’s own diocese – principally the crozier
and giving The Episcopal Blessing while the congregation genuflects – are not appropriate at
community chapel worship, except on occasions when the ranking bishop of the Board of
Directors is functioning in that elected role.
The worship of Nashotah House is under the jurisdiction of the Dean-President as the elected
Ordinary. In matters pertaining to the spiritual care and well-being of the seminary, the Dean-
President works in conjunction with the Faculty and the Chairman of the Board to oversee
community worship. From time to time, at the discretion of the Dean-President, a committee
may be appointed to assist in the governance of seminary chapel life. The Dean-President may
appoint a faculty or staff member to coordinate the day-to-day operations of the chapel
(including directing the sacristans and maintaining the chapel budget) in accordance with
established policies.
ON ATTENDANCE, LATENESS, AND ILLNESS

Chapel attendance is required at the Daily Office and Eucharist for all students from Monday
AM through Friday AM, as well as occasional special services to be announced in advance. On
occasion, this may include some weekend or evening services, particularly during Annual
Retreat, Holy Week, and Commencement Week.
Attendance means being vested and seated in one’s assigned stall in advance of the Angelus,
and is noted in the LT530-532 practicum as well as the Middler evaluation. If, for some pressing
reason, one must sit with a family member or guest, the student should speak to the faculty
member who coordinates the Chapel Practicum for approval and to ensure that attendance is
recorded properly.
If a student arrives late but before the canticle in Morning Prayer, they are to move to their seat
during the canticle. If a student arrives after the canticle, they may remain seated in the “Court
of the Gentiles”, though their attendance will not be recorded.
6For a discussion of the development of ecclesiastical peculiars in Anglican polity, see David Knowles,
The Monastic Order in England (Cambridge: Cambridge University Press, 2004).

If a student is contagiously ill (rather than simply tired), the student should contact their
Faculty Advisor and stay at home. The Faculty Advisor will arrange for the Sacrament to be
brought after mass upon request.
Habitual non-attendance, or non-attendance as a point of pride, is dealt with by the Dean as a

matter of community life.
Optional devotional rites which may be organized from time to time (Noonday Prayer, Rosary,
Benediction of the Blessed Sacrament, Requiem Masses, Compline), are optional and attendance
is not recorded.
ON DRESS & ACCOUTREMENTS

The basic chapel dress for all students and faculty is the black cassock, either Roman or
Anglican style, with which a black cincture of rope, leather, or cloth may be worn. Students and
guests who are in bishop’s orders or who have been recognized as Archdeacons or Canons by
competent authority may dress in a cassock reflective of that rank.
Cassocks are to be worn whenever one is in the chapel for official purposes, whether it is for
worship, for rehearsal, or for class.
Surplices are worn for the Choral Offices (sung services of Evening Prayer and Morning Prayer)
as well as for Processions. Residential Students and Faculty Members wear “Old English Style”
surplices from Wippell & Co. If ordained, students and faculty may wear black tippets and
preaching tabs with their surplices. Faculty and alumni may wear an academic hood and, if
desired, an appropriate ecclesiastical head-covering. This is referred to as Choir Dress. No
student may wear a hood or head-covering (zucchetto, biretta, or Canterbury cap) in chapel
before graduation, regardless of their academic or ecclesiastical rank or experience.7 Note that a
bishop sitting in choir may wear rochet and chimere.
In Anglican use, as with other churches in the Western Rite, the wearing of a cross outside the
cassock is reserved for use by bishops. To that end, no crosses or other items may be worn
outside the cassock without decanal permission. Devotional items (such as Society of Mary
medals or Pusey Guild crosses) may be worn on appropriate feast days (Marian feasts and Holy
Cross Day, respectively).
At Solemn Eucharists, those who are who are not serving in the altar party (ie, those who are
sitting in choir) wear cassock and surplice, without stole or tippet. This is a local modification
which, by longstanding custom, applies Roman choir habit (cotta [and mozzetta] without stole)
to our context. It emphasizes that the student body and faculty function as the liturgical choir
rather than simply the congregation, yet recognizes that those who are ordained and sitting in
choir are not functioning in a clerical manner. There are few situations in the wider church that
7 This is an adaptation of Chapter 63 of the Rule of St. Benedict to the context of our community.

mimic this, as even at ordinations – where clergy sit as a college and wear stoles – they are
functioning corporately in the liturgical action together with the bishop.
When serving on the rota, students and faculty are to dress so that the only color visible below
the cassock is black; this includes shoes, socks, and in some cases, pants.
When serving as deacons or assisting priests for daily Eucharists, students and faculty members
wear cassock, surplice, and stole. Those ordained priest wear stoles “priest-wise” when serving
as an assisting priest for daily celebrations. When serving as a Sacred Minister at a Solemn
Eucharist, students and faculty wear cassock and traditional alb with amice and cincture. A
priest serving as deacon of the mass wears the stole “deacon-wise” in recognition of the
indelible mark of diaconal ordination, and in keeping with the principle that, when possible, the
various orders should be represented.8 Cassock albs, or albs with excessive lace, are not to be
worn.
For academic occasions (Convocation, Commencement, etc.), the faculty and academic staff vest
in their academic regalia for the Procession. The basic academic dress of students is the cassock
and surplice, with tippet if ordained.
ON COMPORTMENT
There are two ways to think about daily chapel: either it is a constant burden placed upon
community members in addition to their work and other duties; or, it is a daily privilege that, in
the midst of the busyness of life, work, and school, we are called to come away and still
ourselves in prayer and worship.
Likewise, there are two ways to think about required chapel attendance: either it is a daily
decision that must be made (“shall I go to chapel today?”), and for which one can find countless
rationalizations and excuses (“no, for I did not finish my Greek homework and stayed up too
late at the Pub”); or it is simply a given, as much a part of the daily routine as visiting the
restroom in the morning – it is simply what you do because your life is better for it, regardless
of whether or not it is particularly fun or desirable at the time.
All members of the community should allow chapel worship to become a part of the fabric of
their lives, and to so acquaint themselves with it – with study, research, and remedial help, if
necessary – that it becomes as natural as breathing: something essential to daily life and over
which you may remain consciously engaged, but which does not require a conscious decision at
every moment.
8 BCP, p. 354.

ON STABILITY, NOVELTY, AND FLEXIBILITY
Liturgical and biblical text belong to the assembly. …The liturgical minister who cannot,
for whatever reason, read the assembly’s biblical and liturgical texts as they stand in the
assembly’s approved books should disqualify himself or herself from the assembly’s
liturgical ministry. Otherwise, the minister runs a high risk of polarizing the assembly by
focusing attention upon the minister’s own personal views about what he or she thinks is
best for the assembly to hear. Such matters should be threshed out in forums other than
that of the assembly’s liturgical worship. These other forums exist in abundance. 9
In any community that strives for stability, there are times when even the inflection of a
speaker’s voice may catch a community member off guard. In a transient community such as
ours, where the specific goal of one’s Matriculation is to leave and minister elsewhere in due
course, this can be exaggerated. For that reason, novelty, politicization, or polarization through
the choice of liturgical prayers or other options that are duly provided is to be avoided at all
costs. Likewise, all should be flexible enough to withstand mistakes and errors when they
happen, and to allow for junior members of the community to go through their learning
process, being corrected appropriately by those appointed to do so.
ON PARTISANSHIP
The reality of the Anglican world today with its many jurisdictions is that not all seminarians
and faculty members are in outward, visible, canonically-recognized communion with each
other. Whenever possible, and when not specifically prevented, members of the community are
to serve alongside whomever else in the community they are scheduled to serve with.
In rare cases where a bishop or other competent authority has specifically forbidden a student
or faculty member from serving with members of this or that jurisdiction or tradition, it is the
responsibility of the bishop to communicate that fact and the associated details to the Dean,
who will advise the faculty member with oversight of the chapel on how to accommodate the
request.
In general, the planning of the rota and altar parties for worship is not dictated by one’s
jurisdiction, but simply on common membership in the community.
Students should endeavor to avoid attitudes that create division, such as vocally refusing to
receive communion from this or that celebrant; if doing so would violate one’s conscience, one
should consider the health of the community in one’s response. In every case, impaired or
broken communion among the faithful is a sad wound in the ecclesial body of Christ, and it
should never be flaunted or celebrated, but rather mourned.
9 Aiden Kavanagh, Elements of Rite (Collegeville, MN: The Liturgical Press, 1982), p. 78.

ON OPTIONAL WORSHIP SERVICES AND DEVOTIONAL SOCIETIES
Services for Devotional Societies (for example, the induction of members) may take place in the
context of community worship by the express permission of the Dean, who shall first approve
the rite or liturgy to be used.
Episcopal functions, such as Ordinations and Confirmations, and other celebrations of ministry
such as the Commissioning of Chaplains are best celebrated in the context of a parish. When,
for some reasonable cause, they must take place at Nashotah House, they must first receive the
permission of the Dean, and may not take place in the context of regularly scheduled
community worship.
Members of the seminary community (faculty, staff, students, and their immediate families)
may be baptized or married on campus at the discretion of the Dean as Ordinary. Baptisms,
may take place in the context of community worship if desired.
All matriculated students, their spouses, and at the discretion of the Dean, their children may
be buried from the Chapel of St. Mary the Virgin with the Dean’s permission, and the payment
of the fees as set forth from time to time. As the burial of deceased Sons and Daughters of the
House is a function of the life of any community, students assigned to rota service will be called
to serve, though attendance of the community-at-large is encouraged rather than mandated.
ON THE USE OF THE CHAPELS AND THEIR FABRIC FOR SPECIAL LITURGIES
Students may gather for personal prayer in the chapel at any time the chapel is not otherwise
engaged, and are in fact encouraged to do so. Students may request permission from the Dean
to use a chapel and/or chapel resources for special liturgies or group events. This is especially
important in the case of groups with off-campus members, since it prevents the spread of
rumors or concerns, while also making it clear to staff and members of the Administration
whether or not a group is endorsed by Nashotah House in any official capacity.
Groups which are renting space on campus (retreats, conferences, etc.) may request permission
to use a chapel and/or chapel resources for the worship of their group. This is approved at the
Dean’s discretion, and does not imply specific endorsement.
When permission is granted by the Dean for any liturgy to be celebrated on campus outside of
regularly scheduled community worship, those who are arranging the liturgy are responsible
for payment for the resources used. This may include payment to the sacristans, musicians, and
Nashotah House clergy taking part either actively or as liaisons. While those on the rota may
volunteer to assist with these liturgies, they may not be pressed into service. No student may
offer up chapel or sacristy resources (including vestments, Eucharistic elements, books, sacred
vessels, etc.) without the approval of the faculty member with oversight of the chapel.

ON THE APPROVED CELEBRANTS FOR COMMUNITY WORSHIP
The Holy Eucharist is celebrated by the Dean-President, the ranking bishop of the Board of
Directors, elected members of the Faculty, and members of the seminary Administration and
seminary staff who have been duly ordained deacon and priest by a bishop in apostolic
succession, is not inhibited from celebrating by competent authority, and who has been
specifically invited to do the same by the Dean-President as Ordinary. No person should
presume to celebrate without the Dean’s invitation.
Alumni, ordained students, and other persons are not invited to celebrate at community
worship without a pressing reason. This policy exists to maintain the delicate balance of any
community with members from various jurisdictions.
For non-required, “non-Community” liturgies, the Dean may authorize other duly ordained
persons.

The Arrangements of the Ministers in St. Mary’s
Chapel
THE ARCHITECTURE AND CUSTOMARY NOMENCLATURE OF THE CHAPEL
It must first be noted that the Chapel of St. Mary the Virgin did not always look as it does today.
In the earliest days, it looked much more like an average parish church of its era, having been
retrofitted with choir stalls and carved rood and parclose screens in the early 20th century. In
general, it follows the floorplan of a gothic cathedral, though significantly truncated to fit the
building.
The Nave is known locally as The Court of the Gentiles, in reference to the floorplan of the
Temple in Jerusalem, which was divided with the Court of the Gentiles, the Court of the
Israelites, and the temple sanctuary containing the Holy of Holies. This is the area behind the
rood screen, containing the black folding chairs.
The Quire (pronounced “choir”) is the section of stalls between the nave and the sanctuary.
Normally, the quire would be separated from the Nave by steps. The side on which the dean
sits (on the right looking East) is called “Decani”. The side on which the Director of Chapel
Music (or “precentor”) sits is called “Cantoris”.
The Sanctuary is the area between the step at the head of the quire and the Reredos – note that
the entire worship space is not called the sanctuary, as found in many non-denominational
places of worship today. Normally, the step would be between the Quire and the Nave. The
right side (looking East) is the “Epistle” side, while the left is the “Gospel” side.
The raised platform where the prayer desks and sedilia are found is referred to as the
Presbytery or the Pace (from footpace). The point closest to the altar steps is named The Foot
of the Altar.
The 3 steps leading up to the altar have no specific name. In older ceremonial sometimes used,
the top step is for the Celebrant, the second for the Deacon, and the third for the Sub-Deacon,
though these steps are not large enough to walk about on.
The platform on which the altar is located is called the Predella.
The wall behind the altar is called the Reredos.
The area behind the parclose screen on the Decani side of the quire is the St. Joseph Chapel.
The area behind the parclose screen on the Cantoris side of the quire is the Corpus Christi
Chapel.
10 | P a g e THE CUSTOMARY
THE SEATING OF MINISTERS AT THE FERIAL DAILY OFFICE WHEN CHANTED
The Ferial Daily Office is, in our context, rightly understood as a Choir Office in the tradition of
the English Colleges of Oxford and Cambridge. This is discussed in greater detail above (see
ON STYLE). As in the case at Colleges and Cathedrals which sing Evensong on a daily basis,
there is no reason to “use” the High Altar on a ferial day; this means that the candles remain
unlit, the dustcover remains in place, and the spotlights used during services at the High Altar
are not necessary.
The Officiant officiates at the head of the choir on the Cantoris side, in the stall occupied by the
Torchbearer when there are solemn processions. The Lector sits in the same stall on the Decani
side. For the retiring procession, the two meet in the aisle and lead the reverence from there.
First Edition - Ante Diem XVII Kal. Sept. 11 | P a g e

THE SEATING OF MINISTERS AT THE FESTAL DAILY OFFICE WHEN CHANTED
For Major Feast Days and their Eves (as described above), the High Altar is used, with candles
lit, dustcover removed, and spotlights on.
The Officiant sits at the prayerdesk on the Gospel side while the Priest who will offer incense
sits at the prayerdesk at the sedilia on the Epistle side. The lector sits at the priest’s left. A
Preacher sits in the stall closest to the Officiant. The Torchbearers sit at the head of the choir
stalls, one on each side, and the Lector serves as Crucifer.
THE POSITION OF MINISTERS AT THE DAILY EUCHARIST IN ST. MARY’S
First it must be noted that the stalls provided at the base of the steps to the altar are,
architecturally speaking, sedilia rather than presidential chairs (in the Novus Ordo
arrangement) or the Rector’s stall found between the nave and choir (in the traditional Anglican
arrangement; in the architectural arrangement of St. Mary’s, if this existed, it would be at the
place where the Dean currently sits). This is particularly difficult given the collegiate-style
seating of the Chapel of St. Mary the Virgin, as those on the Decani side and those sitting
behind the rood screen on the Cantoris side are physically unable to see the sedilia when the
stalls are occupied.
In the 1990s, the High Altar was placed below the steps, and three presidential chairs were
installed on the predella, the platform closest to the reredos, in an effort to demonstrate ritual
that is more consistent with the architecture of many parishes and the liturgical reforms
reflected throughout the Book of Common Prayer (1979). This proved unsatisfactory.
Liturgical manuals of all stripes are in agreement that the sedilia are for sitting only;10,11,12,13,14
indeed, in a traditional low mass, the Celebrant would not go there at all, as everything would
take place at the altar.15
Thus, Celebrants have several options when celebrating at the High Altar:
10 E.C.R. Lamburn, Ritual Notes 11th ed. (London: W. Knott & Son, 1964): in general, p. 17; Low Mass, pp.
125-127; High Mass, pp. 154-164.
11 Percy Dearmer, The Parson’s Handbook 1st ed., reprinted (Gloucester: Dodo Press, 2009), pp. 83-86.
12 Charles Walker & Thomas Ball, The Ritual Reason Why (London: Mowbray, 1866), pp. 9-10.
13 Aiden Kavanagh, Elements of Rite (Collegeville, MN: The Liturgical Press, 1990): about being seen by the
assembly, p. 13; on opposition to sedilia as clericalization, pp. 17-18.

14 Dinnis Michno, A Priest’s Handbook: The Ceremonies of the Church 3rd ed. (Harrisburg, PA: Morehouse,
1998): concerning the Acclamation through the Collects being done at the altar, pp. 32-35 (note “when the
collect is concluded, the celebrant … goes to the sedilia”); on being visible to the assembly for the Prayer
of the People, p. 43; it is reasonable to deduce that, as with all other times the congregation is addressed,
the Deacon and Celebrant are visible to the congregation for the Confession and Absolution, p. 45.
15 Ibid, passim.

1. Standing at the “foot of the altar”, facing the altar
The Celebrant is assisted by the Deacon and the Lector/Server, and face the Altar, the Celebrant
turning to face the congregation for biddings and salutations as appropriate, while the others
turn gently and fluidly to face the Celebrant. After the Collect, the Celebrant and Deacon
reverence and retire to the sedilia as the Lector heads to the Lectern. They return to this
position for the Confession & Absolution, the lector who holds the book standing alongside the
Absolution if the Celebrant so requests. After the Peace, all three reverence together, the
Celebrant going to the sedilia, the Lector and Deacon preparing the altar.
2. Standing before the altar ad orientum
The Celebrant is assisted by the Deacon and the Lector/Server, and face the Altar, the Celebrant
turning to face the congregation for biddings and salutations as appropriate, while the others
turn gently and fluidly to face the Celebrant. After the Collect, the Celebrant and Deacon
reverence and retire to the sedilia as the Lector heads to the Lectern. They return to this
position for the Confession & Absolution, the lector who holds the book standing alongside the
Absolution if the Celebrant so requests. After the Peace, all three reverence together, the
Celebrant going to the sedilia, the Lector and Deacon preparing the altar. The Altar Book on the
Missal Stand would appropriately be used for all texts.
3. Standing at the altar versus populum
The Celebrant is assisted by the Deacon and the Lector/Server, and face the Altar towards the
people, the Deacon and Lector/Server facing slightly inward, with the exception of when the
Deacon is addressing the congregation. After the Collect, the Celebrant and Deacon reverence
in place and retire directly to the sedilia as the Lector heads to the Lectern, the people being
seated after the reverence. They return to this position for the Confession & Absolution, the
lector who holds the book standing alongside the Absolution if the Celebrant so requests. After
the Peace, all three reverence together, the Celebrant going to the North end of the altar to allow
space for the Lector and Deacon preparing the altar. The Altar Book on the Missal Stand would
appropriately be used for all texts.
ENTRANCES AND EXITS

Whenever possible, one should avoid travelling to one’s stall via the central aisle, as an aid to
those who are already seated and preparing themselves for worship; rather, enter one’s stall via
the side chapels whenever possible.
Note that, by longstanding tradition of the Western Church, one does not reverence a side-altar
unless the liturgy is being celebrated there or, for instance, a procession is stopping to make a
stational collect. Further, unlike many parishes, the sacrament is reserved at a side chapel
rather than at the High Altar; therefore, it may be appropriate to genuflect on first entering the

chapel (as the Domus Dei), but not when passing in front of the High Altar unless the sacrament
is physically there. When passing any altar that is in use, one stops briefly, faces the altar, and
makes a simple bow, and carries on; if one is holding or carrying something, one stops briefly,
faces the altar, but does not bow.
When entering individually, it is customary to stand and pray for a brief time. Please do not
kneel to pray, as this makes it impossible for those sitting further in the row to enter.
When the community enters in procession (on Major Feast Days), move from the central aisle to
your stall without reverencing the high altar. Stand and face (liturgical) East, and the entire
community will reverence together with the Altar Party.
When the community exits in procession (generally after the Choral Offices), all turn and face
(liturgical) East as the procession forms. All reverence with the Altar Party, then turn back
towards the central aisle to acknowledge the Processional Cross as it passes. As community
members leave the stall, they observe the Benedictine custom of greeting the person opposite
them with a simple bow, acknowledging the presence of Christ in each other.
Concerning the Service of the Church
ON HOMILIES AND SERMONS
While the terms homily and sermon are sometimes used interchangeably, we acknowledge that
they are different forms, both in terms of length and depth. Homilies are generally short (for
our purposes, three minutes but no more than five), focus on one idea or theme generally
drawn directly from the propers for the day, and are generally not works representing great
scholarly effort. Sermons are more in-depth pieces (for our purposes, twelve minutes but no
more than fifteen), in which multiple ideas or a thesis can be presented, developed, and applied,
and which may move from the lessons appointed to address theological or spiritual matters
more generally.
Homilies are prescribed for daily celebrations of the Holy Eucharist. Sermons are normally
reserved for weekly Solemn Eucharists and the “Senior Sermon” slots at Evensong. Students,
faculty, and guest preachers would do well to remember the difference between these two
forms.
ON FORMS OF SERVICE
The approved forms of service for community worship are those found in the Book of Common
Prayer (1979) of The Episcopal Church. When desired and with the approval of the Dean as
Ordinary, the forms of worship found in The Book of Occasional Services (2003) may be used
either by themselves, or in the context of regular BCP services.
It is recognized that, among the jurisdictions represented in the student body, a wide variety of
approved liturgies are in place, ranging from the American or Anglican Missal, the BCP (1928),
the Canadian BCP (1962), Common Worship of the Church of England, and the ACNA Texts for
Common Prayer. For the sake of unity at prayer, and in recognition of the Chapel of St. Mary the
Virgin as the center of community life, these other forms of worship are not used in the course
of community worship at which attendance is required. By permission of the Dean, they may
be used for other liturgies, provided that they do not compete with or take students from
regularly scheduled community worship.
THE LITURGICAL CALENDAR

The Liturgical Calendar takes into account two cycles: the temporal cycle and the sanctoral
cycle. The temporal cycle describes the major seasons of the Church year and covers the major
events in the life of Christ from his birth to the sending of the Holy Spirit at Pentecost. It begins
with the four Sundays before December 25. Unlike secular calendars, it is variable in length; the
date of Easter is always the Sunday after the full moon that occurs on or after the spring

equinox,16 and that natural lunar occurrence then assigns the dates for Easter and thus Ash
Wednesday (forty days exclusive of Sundays prior to Easter) and Pentecost (fifty days after
Easter). The sanctoral cycle is the cycle of fixed dated holy days to commemorate the saints,
days of special devotion (Holy Cross Day, All Souls Day) and events in Christ’s life prior to his
birth (the Annunciation, the Visitation).
Nashotah House follows the calendar published on pages 19-30 of the Book of Common Prayer
(1979), with few local additions:
 15 October – Feast of Our Lady of Walsingham (Preface of the Incarnation)

 2 November – All Souls Day or All Faithfully Departed (propers LFF2006, p. 439)
 8 December – Feast of the Conception of the BVM (Preface of Advent)
 15 January – Martin Luther King, Jr., Civil Rights Leader (Preface of Baptism)
 30 January – King Charles the Martyr (Preface of a Saint II)
 4 April – John McKim, Missionary to Japan (Preface of Apostles and Ordinations)
 7 April – Tikhon, Patriarch of Russia (Preface of Trinity Sunday)
 23 April – Michael Ramsey (Preface of the Dedication of a Church)
 9 August – Herman of Alaska (Preface of Apostles and Ordinations)
The rules for interpreting the calendar are provided on pages 15-18 of the Book of Common
Prayer. The following “Days of Optional Observance” found on page 18 are observed at
Nashotah House:
 The Ember Days, traditionally observed on the Wednesdays, Fridays, and Saturdays
after the First Sunday in Lent, the Day of Pentecost, Holy Cross Day, and December 13
 The Rogation Days, traditionally observed on Monday, Tuesday, and Wednesday before
Ascension Day
Transferring of feasts is to be avoided except as outlined on pages 16-17, with the exception of
the feasts James Lloyd Breck (April 2) and Jackson Kemper (May 24) and the commemoration of
Land Day (September 1), which may be transferred to a convenient date on the academic
calendar.17
It should be noted that, while Lesser Feasts and Fasts 2006 is referenced in the LECTIONARY
section below, the calendar itself comes from the Book of Common Prayer 1979.
16The process for determining the date of Easter is found in BCP 1979 at p. 880.
17These days celebrate our founders and founding, and are functionally our feasts of dedication or
patronal festivals, for which permission to transfer to a Sunday is given at BCP p. 16. In our use, these are
most often transferred to Thursdays, as our principal community Eucharistic celebration each week.
THE LECTIONARY
As the regular service of the Church consists of two different liturgical actions – the Holy
Eucharist, and the Daily Office18 - throughout the year, so likewise there are two different but
related lectionaries which govern the portions of scripture appointed to be read on any given
day. It is imperative that those assigned to officiate, read, preach, and plan the liturgy
understand the difference between the Eucharistic and Daily Office lectionaries.
The Lectionary ought to be seen as a gift to community worship, as it allows for a balanced
reading of the scriptures by those who are faithful in their attendance at public and private
prayer. Thus preachers must be cautious to prepare their sermons and homilies on the correct
lessons. While every lectionary errs in its omissions and the divisions of pericopes, it is helpful
neither to community life nor personal devotion for preachers to habitually preach about their
preferences regarding where divisions ought to have been made. For the sake of community,
preachers should likewise be cautious not to preach exclusively on the verses following their
appointed pericope, as they are more often than not appointed for the following day for another
preacher.
The Daily Office Lectionary

The Daily Office Lectionary is found on pages 936-1001 of the Book of Common Prayer (1979). It
runs on a two-year cycle for ferial days, while Major Feast days are listed separately on pages
996-1000. The BCP provides directions at page 934.
 When two lessons are to be read, the first is always from the Old Testament or
Apocrypha.19
 When a lesson has a suggested lengthening indicated by rounded brackets, use the
longer version.20
 If desired for reasonable cause, for instance to expose the community to sung versions,
and with the permission of the Dean as Ordinary, psalms appointed for morning may be
sung at the evening and vice versa for an entire 7-week period.21
 For the sake of exposure and the integrity of the Psalter, the optional exclusions of
deprecatory psalms indicated in the lectionary by square or rounded brackets will be
ignored.22
18 “Concerning the Service of the Church”, BCP 1979, p. 13.

19 BCP 1979, p. 934.
20 Local custom, permitted by rubric on p. 934.
21 Permitted by rubric on p. 934.
22 Permitted by rubric on p. 935.

 When the Lectionary provides proper lessons for the eve of Major Feasts, these are
observed. If no specific proper lessons are provided, as is the case for all Apostles, the
ferial lessons are read (though the collect proper to the saint and other customary
solemnities would be used)23.
o The only eves provided with proper lessons on pp. 996-1000 of the BCP 1979 are:
 Eve of the Presentation
 Eve of the Annunciation
 Eve of the Visitation
 Eve of St. John the Baptist
 Eve of the Transfiguration
 Eve of Holy Cross
 Eve of All Saints
o If an eve is appointed in the course of the ferial lectionary (for instance, the Eve
of the Epiphany), it is observed in course.
o Eves are subject to the order of precedence set forth in The Calendar of the
Church Year (BCP pp. 15-18).
 For instance, if the Annunciation fell on a Monday, it would be improper
to observe the Eve of the Annunciation at Evening Prayer on Sunday if
the Principal Celebration of the Eucharist for the Lord’s Day was to
follow.24
 On several occasions in the 6-year lectionary cycle (3 years of Eucharistic lectionary with
2 years of Daily Office lectionary), there are noted occasions of overlap. When this
occurs, the alternate lessons provided are to be used at the Office, while the Eucharistic
Lectionary continues unhindered.
The Eucharistic Lectionary

The Sunday Eucharistic Lectionary comes from the Revised Common Lectionary (RCL), as
described on page 888 of the Book of Common Prayer (1979) in editions printed after 2007.25 The
Daily Eucharistic Lectionary is found in Lesser Feasts and Fasts 2006 (LFF2006. It must be noted
that our Calendar is not the one printed therein, but is the one described above. ). It is on a
two-year cycle, the year being the same as that of the Daily Office. The lessons are appointed as
follows:
23 This is permitted by rubric on p. 158, noting that it is irrespective of the lessons read.
24 BCP 1979, p. 16.
25 The RCL was adopted by the General Convention of the Episcopal Church in 2006. BCPs printed after
February 2007 were, by action of the General Convention, updated to include the revised lectionary. The
only way to tell the difference between the two books is to look at the “Certificate of the Custodian of the
Standard Book of Common Prayer” printed on the second page of the BCP.
 The lessons for Sunday are taken from the Revised Common Lectionary (RCL).
o In Ordinary Time, when two “tracks” are provided, the second option (called
“Alternative” or “Track B” in some sources) is to be used.26
 Major Feast Days are given individual pages (arranged chronologically by date) found
in pages 83-474 of LFF2006. Following the instructions at BCP1979 pp. 15-18, these
lessons take precedence over the normally appointed lessons.
 Lesser Feasts and other Commemorations do not have proper lessons which interrupt
the continuous readings otherwise appointed.27
 Weekdays are provided as follows:
o Advent, Christmas, and Epiphanytide: LFF2006 pp. 19-26
 Note that dated days (December 17-24) take precedence over the Third
Week of Advent28
 Monday after the Baptism of Christ begins Ordinary Time, regardless of
the dated lessons listed at LFF2006 p. 26.
o (Pre-Lenten) Ordinary Time: LFF2006 pp. 505-510
 Note, Monday-Tuesday in the Last Week after Epiphany are found on
page 510, regardless of how many weeks passed between the Epiphany
and Ash Wednesday.
o Lent: LFF2006 pp. 27-62
o Eastertide: LFF2006 pp. 63-82
o The Season after Pentecost (Propers 5-29): LFF2006 pp. 511-527
 Note, the Last Week after Pentecost is found on page 527, regardless of
how many weeks have passed since Pentecost.
 The Ember Day Eucharistic lessons provided at BCP p. 930 shall not be used at
community worship. The Rogation Day lessons at p. 931 shall.29
26 Track A chooses related Old Testament passages week-to-week while Track B chooses independent Old
Testament passages that relate narratively or typologically to the Gospel lesson. As a different preacher
is responsible for each Sunday, and the Sunday evening congregation is not as stable as would be found
in most parishes, Track B is more appropriate.
27 This is a change from prior practice. The proper lessons appointed for many lesser feasts are quite
repetitive (for instance, Matthew 13:47-52 appears 9 times each year). In a given week, the continuous
lectionary could be interrupted for several consecutive days, which runs counter to the purpose of
maintaining a consecutive lectionary.
28 The 7 final days of Advent were traditionally given greater solemnity with the development of the “O
Antiphons”. See The Oxford Dictionary of the Christian Church for more information.
29 The rationale being that the Ember Days occur four times per year, while only one set of propers is
provided, interrupting the continuous lectionary in the midst of Lent, and Advent. The Rogation Days
take the 3 days prior to Ascension Day as a preparation for the change of season both liturgically and
secularly, and the Daily Office lectionary is constructed to reflect similar themes, regardless of whether or
not one is purposefully observing Rogationtide.

 For special services with reasonable cause the Dean as Ordinary may direct or approve
the use of lessons not listed in the lectionary. This may be for special devotions not
provided for by the BCP.30
As directed by the Book of Common Prayer (1979), “any reading may be lengthened at
discretion”.31 This is interpreted to mean at the discretion of the preacher, and if the
preacher is a student, then it requires the approval of the faculty or staff celebrant or else the
faculty member with oversight of the chapel. No rubrical permission is granted for the
shortening of readings.
THE COLLECT OF THE DAY AT THE EUCHARIST

For Sundays and Major Feasts, the Collect of the Day is found in the Book of Common Prayer
(1979) pp. 159-261. Collects are said in Traditional language when the liturgy follows Rite I or
Contemporary language when the liturgy follows Rite II.
For Lesser Feasts and other Commemorations, the Collect at the Eucharist at which the
commemoration is being made is that of the saint or occasion as found in Lesser Feasts and Fasts
2006, or in “The Common of Saints” or “Various Occasions” in the BCP. Note that, for lesser
feasts, the collect does not apply at the daily office. For instance, if Robert Grosseteste is
appointed for commemoration at the morning Eucharist, his collect shall not be repeated at
Evensong.
On ferial days (including ferias in Advent and Lent), the Collect of the Day is that of the
previous Sunday.
From 1662 to 1979 seasonal collects were set to be repeated each day in the seasons of Advent
and Lent, a feature unique to Anglicanism.32 To better observe these seasons in daily worship,
these “seasonal collects” are appointed to be used after the collect of the day as described above:
 In Advent, the Collect for the First Sunday of Advent. Rite I, p. 159; Rite II, p. 211.
 In Lent, the Collect for Ash Wednesday. Rite I, p. 166; Rite II, p. 217.
Note that this is done only at the Eucharist, not at the Daily Office in Advent or Lent.33
30 Permitted by rubric at BCP p. 13, the Dean being the Ordinary with jurisdiction.
31 BCP1979, p. 888.
32 Marion J. Hatchett, Commentary on the American Prayer Book (New York: HarperOne, 1995), p. 166.
33 For a discussion of collects in the Anglican (and Roman) Missal tradition, see E.C.R. Lamburn, Ritual
Notes 11th ed. (London: W. Knott & Son, 1964), pp. 101-104. Lamburn does not address the repetition of
the Advent collect directly except to acknowledge the rubrical requirement under the 1662 BCP (p. 276).
However, he addresses the Ash Wednesday collect on p. 283, concluding that, in Western Rite usage, it
THE COLLECT OF THE DAY AT THE DAILY OFFICE
When the office immediately precedes a celebration of the Eucharist, the Collect of the Day is
omitted.34
The Collect of the Day for the Daily Office is that of the preceding Sunday. The only exception
is for Major Feasts and the Eve of Major Feasts as appointed in the Calendar above, where the
Collect of the Day is that of the Major Feast.
THE PROPER PREFACES

The Proper Prefaces appointed for the major liturgical seasons in the Book of Common Prayer
(1979) at pages 345-347 and 378-380 are to be used daily in those seasons, even on days when a
lesser feast or commemoration is observed.35 On a Major Feast, the preface is that appropriate
to the occasion from pp. 347-349 or 380-382. If Baptism, Marriage, the Burial or
Commemoration of the Dead, or a votive eucharist for one of the “Various Occasions”
appointed in the BCP is observed, then that Proper Preface is used, provided that such
celebrations to not take place on Ash Wednesday or the Pascal Triduum,36 or, by tradition, in
the week after Easter,37 for which the RCL provides daily propers in each of the three lectionary
years.
When a lesser feast or commemoration falls on a day other than a Sunday in Ordinary Time, the
proper preface is that suggested in Lesser Feasts and Fasts 2006.
should “properly be said with the collect of the day, and, strictly, under one conclusion with it – so
making one “Lent” collect [by combining the two together with one concluding formula]” (p. 283-84).
34 The rubrics only require for “one or more” collects to be said, not requiring the Collect of the Day to be
said at all (BCP1979, p. 55). The Additional Directions direct for the Creed and The Lord’s Prayer to be
omitted when the Eucharist follows (p. 142); this principle of non-repetition in back-to-back liturgies is
applied here.
35 Note that, while the Extraordinary Form of the Roman Mass provides for the historic Octave of
Pentecost, the Ordinary Form does not. BCP1979 follows the modern usage, as with the merger of Lent
and Passiontide, making no reference of a privileged octave or the prohibition of other commemorations
in the week following Pentecost. For a discussion of the former use see Lamburn, Ritual Notes, pp. 261-63.
36 BCP1979, p. 18.
37 Lamburn, Ritual Notes, p. 261.

THE LITURGICAL COLORS OF VESTMENTS AND ORNAMENTS
The colors of the liturgical year as used in the Chapel of St. Mary the Virgin are as follows:
Seasons:
Advent: Violet
Christmas: Gold
Christmastide: White
Epiphany: Gold or White
Baptism of Christ: White
Ordinary Time: Green
Lent: Drab Lenten Array with Bare Frontal
Holy Week: Passiontide Red (“Oxblood”)
Maundy Thursday: White
Good Friday: Black with Bare Frontal
Easter: Gold
Eastertide: White
Pentecost: Red
Ordinary Time: Green
Feasts:
Apostles & Martyrs Red
Other Saints White
Christological Feasts38 White
Holy Cross Day Passiontide Red
All Souls’ Day Black with Bare Frontal
Rogation Days Violet
Ember Days Violet
James Lloyd Breck Gold
Jackson Kemper Gold
In Seasons, the frontal is that of the season.
For Major Feasts (including their proper Eves), the frontal is that of the Feast.
For lesser commemorations outside of Ordinary Time, the chasuble is of the color of the season.
In Ordinary Time, the chasuble is that of the feast. For example, for a martyr in Advent or Lent,
the color would be Violet. For a martyr in Ordinary Time, the color would be red.
38 Including those commonly called “Marian”, such as the Annunciation, Visitation, etc.
Any Chasuble, Dalmatic, or Tunicle, or Maniples worn should match the stoles being worn as
closely as possible.
Copes properly have only two colors: festal and black. By tradition, one wears one’s finest cope
– regardless of the color of the fabric – for the days of greatest dignity. In practice, copes should
match the color of the day whenever possible, with gold or ivory being appropriate at most
times.
It should be noted that the colors of orphreys and decorations do not impact the colors of the
vestment (ie, there is no difference between a white chasuble with green orphreys or a white
chasuble with red orphreys, apart from preference and aesthetic).
THE CHAPELS AND WORSHIP SCHEDULE THROUGHOUT THE YEAR

The normal worship schedule in term time is as follows. Optional services for students not on
the rota are in rounded brackets. This includes the Epiphany I and Petertide terms.
Day Morning Location Evening Location

Monday MP & Euch St. Mary’s Evensong39 St. Mary’s
Tuesday (Rosary) Bethlehem
MP & Euch St. Mary’s Evensong St. Mary’s
Wednesday MP & Euch St. Mary’s Evensong St. Mary’s
(Benediction) Corpus Christi
Thursday Matins St. Mary’s EP & Euch St. Mary’s
Friday MP & Euch St. Mary’s (EP) St. Joseph
Saturday (MP & Euch) St. Joseph (EP) St. Joseph
Sunday (EP & Euch) St. Sylvanus
Outside of term time, during academic recesses, and in the Epiphany II term, the schedule is as
follows:
Day Morning Location Evening Location

Mon - Sat MP & Euch St. Sylvanus/Joseph EP St. Sylvanus/Joseph
Sunday (EP & Euch) St. Sylvanus/Joseph
The Dean may approve the use of other chapels on campus at various times of year.
39Note that, technically, the terms “Evening Prayer” and “Evensong” or “Morning Prayer” and “Matins”
are interchangeable. We use them to distinguish between sung or said in a ready manner, though in
some places they will speak of a “Said Evensong” or a “Sung Evening Prayer”.

ON THE USE OF THE VOICE IN LEADING WORSHIP
It is important that vocal health and integrity be maintained in leading worship. Good vocal
health requires good breath and the relief of tension in the vocal mechanism. As poor vocal use
can be detrimental to a life of ministry, when errors are detected, the Dean or the faculty
member with oversight of the chapel may direct for remedial exercises to be completed. Vocal
integrity means using the same voice in leading worship that one uses in speech, though
appropriately amplified, paced, and annunciated for the benefit of listeners. The assumption of
accents, mannerisms not used in everyday speech, or performance-like effects are not tolerated
in liturgical ministry.
In communal prayers, it is central that the Celebrant or Officiant allow the people to play their
role. After the prayer has been begun, the Celebrant or Officiant will lower their voice so as not
to be heard over the assembly. This is of particular importance in St. Mary’s, as seating
arrangements and architecture can cause a Celebrant to feel as though a prayer is dragging,
when for the congregation it seems as though the Celebrant is rushing. On rare cases, when less
than 10 people are present, the Celebrant or Officiant may join with the people on their parts,
though it is preferred that any dialogue (including the “Amens” to prayers) be true dialogue
reflective of the assembly; if a few people are present it may be feeble, if many are present, it
will be hearty.
ON MANUAL ACTIONS
Celebrants have the option to choose which manual actions they employ in celebrating the
Eucharist, as long as any actions dictated by rubric are employed.
The normative practice is that servers will hold the book during ritual actions.
THE MAJOR OCCASIONS OF THE ACADEMIC YEAR

Academic events are the purview of the Academic Dean under the direction of the Dean-
President. Chapel services for major academic events are coordinated with the faculty member
with oversight of the chapel.
As indicated above, Major Occasions of the Academic Year follow a cathedral pattern, with the
use of assisting ministers and acolytes. When in procession, the faculty wear full academic
regalia (“Convocation habit”).
At the direction of the Dean-President, academic events may be in the context of separate
ceremonies, or inserted in the midst of community Eucharist or Evening Prayer.
The Orders of Service for the Daily Office
THE DAILY OFFICE THROUGHOUT THE YEAR
Ferial Days in and out of Seasons – Said Morning Prayer when the Eucharist Follows
Note: This list is exhaustive. Omitted items are to be omitted. Rite I Rite II
All stand.
 The Angelus is rung during a period of silent prayer
 An Opening Sentence appropriate to the occasion 37-41 75-78
 The Confession & Absolution are omitted
 The Versicle “[O] Lord, open [thou] our lips.”, etc. 42 80
 An Antiphon from the list provided except with the Pascha nostrum 43-44 80-82
 Venite or Jubilate (Officiant’s option) 44-45 82-83
o In Lent: Jubilate omitted. Full version of the Venite used: 146 724
o Daily from Easter to Pentecost: Pascha nostrum w/ Gloria 46 83
All sit.
 The Psalter as appointed, followed by a single Gloria Patri
o Said antiphonally when classes are in session.
o Responsively by whole verse when classes are not in session.
o The Lector moves to the lectern at
“as it was in the beginning…”
 The Lesson as appointed.
o The Lector pauses 2 seconds before saying
“Here end[eth] the lesson”.
The Officiant says Our Father silently. Then, all stand with the Officiant.
 The Canticle as found in the list below,
the Officiant reading the first half verse.
 The Apostles Creed40 53 96
 The Salutation (“The Lord be with you…”) said standing 54 97
 Suffrages B 55 98
 A Collect from the following table (omit Collect of the Day) 56-57 99-100
 The Versicle “Let us Bless the Lord…” 59 102
 A Concluding Sentence of Scripture (Officiant’s option) 59-60 102
40There is a pious practice of uncertain origin to turn East during the recitation of the Creed. Lamburn
describes it as being “of recent growth, and [it] cannot claim ancient precedent or rubrical authority” (RN,
p. 244). It is described elsewhere as a “purely Anglican custom… not easily justified on any obvious
ground” (Palmer & Hawkes, SSJE, Readiness and Decency (Bracebridge, ON: SSJE, 1961), p. 48. Ritualists
added mystagogical meaning to this change of directionality (Walker & Ball, The Ritual Reason Why
(London: Mowbray, 1866), p. 70. It is perhaps a protestant post-Reformation development when the rood
screen or reredos was replaced with tablets containing the text of the Apostles Creed, the Lord’s Prayer,
and the Ten Commandments, the texts which were required to be taught in the Catechism of 1662.

Major Feast Days – Said Morning Prayer when the Eucharist Follows
All stand.
 An Opening Sentence appropriate to the occasion 37-41 75-78
 The Confession & Absolution are omitted
 The Versicle “[O] Lord, open [thou] our lips.”, Gloria Patri 42 80
 An Antiphon from the list provided except with the Pascha nostrum 43-44 80-82
 Venite or Jubilate (Officiant’s option) 44-45 82-83
o In Lent: Jubilate omitted. Full version of the Venite used: 146 724
o Daily from Easter to Pentecost: Pascha nostrum w/ Gloria 46 83
All sit.
 The Psalter as appointed, followed by a single Gloria Patri
o Said antiphonally when classes are in session.
o Responsively by whole verse when classes are not in session.
o The Lector pauses 2 seconds before saying
“Here end[eth] the lesson”.
 The Officiant says Our Father silently. Then, all stand with the Officiant.
 The Te Deum is said 52 95
 The Apostles Creed is omitted
 Suffrages B 55 98
 A Collect from the following table (omit Collect of the Day) 56-57 99-100
 A Concluding Sentence of Scripture (Officiant’s option) 59-60 102
Ferial and Festal Days – Sung Morning Prayer when the Eucharist does not Follow
In keeping with the widespread usage of Cathedrals and Colleges in the US, UK, and Canada which have
choral foundations which sing the daily office, the sung office is exclusively sung in Rite I.
Note: This list is exhaustive. Omitted items are to be omitted. Rite I
All stand.
On Major Feast Days, the Community processes following the Angelus
 An Opening Sentence (without note) appropriate to the occasion 37-41
The Confession & Absolution are omitted
 The Versicle “[O] Lord, open [thou] our lips.”, Gloria Patri Hymnal S-1
 Venite or Jubilate (Director of Chapel Music’s option) Posted on hymn boards
o In Lent: Full version of the Venite used
o Daily from Easter to Pentecost: Pascha nostrum
o Because of the musical settings in The Hymnal 1982, the Gloria Patri is sung in place of
an antiphon
All sit.
 The Psalter as appointed, followed by the Gloria Patri after each Psalm.
o Sung as directed by the Director of Chapel Music
 The First Lesson as appointed.
o The Lector pauses 2 seconds before saying “Here end[eth] the lesson”.
 The Te Deum is sung (Director of Chapel Music’s option) Posted on hymn boards
o On Major Feast Days, incense is offered during the Te Deum
 The Second Lesson as appointed, read as before.
 The Benedictus Dominus Deus (Director of Chapel Music’s option Posted on hymn boards
 The Apostles Creed (monotone with Sarum ending).
 The Salutation (“The Lord be with you…”) said standing Hymnal S-21
 Suffrages B (Sarum setting) Printed on office cards
 The Collect of the Day as described above
 The Collect for Guidance 57
 The Prayer for Mission (note, only that on p. 57 is permitted) 57
 An Office Hymn is Sung Posted on hymn boards
 The General Thanksgiving (without note) 58
 The Prayer of St. John Chrysostom (without note) 59
 The Versicle “Let us Bless the Lord…” Hymnal S-24 or S-25
 The Grace, sung to the Collect Tone 59

Ferial and Festal Days – Said or Sung Evening Prayer when the Eucharist does not Follow
In keeping with the widespread usage of Cathedrals and Colleges in the US, UK, and Canada which have
choral foundations which sing the daily office, the sung office is exclusively sung in Rite I.
Note: This list is exhaustive. Omitted items are to be omitted. Rite I Rite I Rite II
SUNG SAID SAID
All stand.
On Major Feast Days, the Community processes following the Angelus
 The Preces & Gloria Patri S-26 63 117
 Phos Hilaron or Invitatory Hymn posted 64 118
All sit.
 The Psalter as appointed:
o Antiphonal if classes are in session, responsively by whole verse otherwise
o If sung, a Gloria Patri follows each Psalm. If said, a single Gloria Patri follows the
appointed psalms
o The Lector moves to the lectern at “as it was in the beginning…”
 The First Lesson as appointed.
 The Magnificat posted 65 119
o On Major Feast Days, incense is offered during the Magnificat
 The Second Lesson as appointed, read as before.
 The Nunc Dimittis posted 66 120
 The Apostles Creed (monotone with Sarum ending or said as appointed).
 The Salutation (“The Lord be with you…”) said standing S-21 67 121
 The Lord’s Prayer (said or sung to match the Creed)
 Suffrages A (Sarum setting or said, as appointed) printed 67 121
o From time to time, Suffrages B may be used by permission
 The Collect of the Day as described above.
 A Collect from the following table 69-70 69-70 123-24
 A Prayer for Mission (Officiant’s Option) 70-71 70-71 124-25
 An Office Hymn is Sung if appointed Posted
 The Sermon when scheduled
 Authorized Biddings and Intercessions. Allow a full 30 seconds.
 The Prayer for Nashotah House
 The General Thanksgiving (without note on Festal Days only) 71 71 125
 The Prayer of St. John Chrysostom (without note) 72 72 126
 The Versicle “Let us Bless the Lord…” S-24 or S-25 126
 A Concluding Sentence of Scripture, sung to the Collect Tone 72-73 72-73 126
Ferial and Festal Days – Said Evening Prayer when the Eucharist follows
All Stand
 The Preces & Gloria Patri 63 117
 Phos Hilaron 64 118
All sit.
 The Psalter as appointed:
o Antiphonal if classes are in session, responsively by whole verse otherwise
o A single Gloria Patri follows the appointed psalms
o The Lector moves to the lectern at “as it was in the beginning…”
 The Magnificat 65 119
 The Nunc Dimittis is omitted.
 The Apostles Creed omitted if the Nicene Creed follows at Eucharist
 Suffrages A 67 121
o From time to time, Suffrages B may be used by permission
 The Collect of the Day is omitted
 A Collect from the following table 69-70 123-24
 Authorized Biddings and Intercessions. Allow a full 30 seconds.
 The Prayer for Nashotah House
 A Concluding Sentence of Scripture 72-73 126

A TABLE FOR FINDING THE APPOINTED COLLECT AT MORNING PRAYER41
Day of the Week Rite I Rite II
Sunday p. 56 – for Sundays p. 98 – for Sundays
Monday p. 56 – for Renewal of Life p. 99 – for Renewal of Life
Tuesday p. 57 – for Peace p. 99 – for Peace
Wednesday p. 57 – for Grace p. 100 – for Grace
Thursday p. 57 – for Guidance p. 100 – for Guidance
Friday p. 56 – for Fridays p. 99 – for Fridays
Saturday p. 56 – for Saturdays p. 99 – for Saturdays
A TABLE FOR FINDING THE APPOINTED COLLECT AT EVENING PRAYER

Day of the Week Rite I Rite II
Sunday p. 69 – for Sundays p. 123 – for Sundays
Monday p. 69 – for Peace p. 123 – for Peace
Tuesday p. 70 – for Aid against Perils p. 123 – for Aid against Perils
Wednesday p. 70 – for Protection p. 124 – for Protection
Thursday p. 70 – for the Presence of Christ p. 124 – for the Presence of Christ
Friday p. 69 – for Fridays p. 123 – for Fridays
Saturday p. 69 – for Saturdays p. 123– for Saturdays
A NOTE CONCERNING OFFICES OUTSIDE OF TERM TIME

When there is a shortage of trained personnel, such alterations concerning movement, seating,
and the person leading or reading each portion of the liturgy may be made as necessary for
good order. For example, the Celebrant at the Eucharist might serve as Officiant, or the
Officiant may also read the lessons. In all cases, good judgement and an aim toward fullness
should be employed.
41 These tables simply cycle through all 7 appointed collects in an orderly fashion.
A TABLE OF CANTICLES APPOINTED FOR USE AT MORNING PRAYER
Ordinary Time – The Seasons after Epiphany and Pentecost
Day Canticle Page number
Monday Magna et mirabilia 94
Tuesday Dignus es 93
Wednesday Benedictus Dominus Rite I: 49, Rite II: 92
Thursday Te Deum Rite I: 52, Rite II: 95
Friday Dignus es 93
Saturday Benedicite omina opera Rite I: 47, Rite II: 88
The Season of Advent through the Baptism of Christ42

Monday Ecce, Deus 86
Tuesday Quaerite Dominum 86
Wednesday Surge, illuminare 87
Thursday Surge, illuminare 87
Friday Magna et mirabilia 94
The Season of Lent including Holy Week

Monday Ecce, Deus 86
Tuesday Quaerite Dominum 86
Wednesday Kyrie Pantokrator 90
Thursday Magna et mirabilia 94
Friday Kyrie Pantokrator 90
The Season of Easter through Pentecost

Monday Magna et mirabilia 94
Tuesday Dignus es 93
Wednesday Benedictus Dominus Rite I: 49, Rite II: 92
Thursday Te Deum Rite I: 52, Rite II: 95
Friday Cantemus Domino 83
42 The “Songs of Isaiah” are emphasized due to their Incarnational and Eschatological themes.

The Orders of Service for the Holy Eucharist
RITE I AND RITE II
Rite I and Rite II are not intended, as some imply, to be employed solely in penitential and non-
penitential seasons respectively. Rather, either can be used in any season of the year.
That being said, in the 30 years since their trial use, the penitential or more reverent character of
Rite I language has been recognized in common use, as evidenced by the practice in some
places of reserving Rite I for Advent and Lent.
At Nashotah House, the rites are used as follows:
 All sung instances of the Daily Office are in Rite I, though, by interpretation of the rubric
on p. 14, other appropriate versions of the approved texts may be used when it is
desirable to use music composed for them.
 Rite I will be employed for the daily office and all celebrations of the Eucharist during
the seasons of Advent and Lent.
o This is not because Rite I has a necessarily penitential character, but for the
purposes of exposure, though the reverential nature of its texts are noted.
 Rite II will be employed for all celebrations of the Eucharist and observances of the daily
office not described above.
THE DAILY CELEBRATION OF THE HOLY EUCHARIST IN TERM TIME
Daily Celebrations: Ferial & Lesser Feasts and other Commemorations in RITE I
Note: This list is exhaustive. Omitted items are to be omitted. Rite I
The Celebrant waits at least enough time to silently say “Our Father”.43
The Celebrant, Deacon, and Lector move to one of the appointed places described above.
If near the altar, the Celebrant kisses it now.44
 The Opening Acclamation appropriate to the Season.45 323
 The Collect for Purity is recited by the Celebrant alone. 323
 The Ten Commandments (p. 317) or the Summary of the Law are said.46 324
 The Kyrie47 or Trisagion are sung when scheduled, one is said otherwise. 324
 The Collect of the Day is said, as appointed above. 325
The Celebrant, Deacon, and Lector reverence and move to the sedilia. All sit.
 The Lesson is read from the Lectern as appointed.
o The Lector pauses 2 seconds before saying “The Word of the Lord”.
 The Gospel Acclamation is sung or said.
The Deacon retrieves the Gospel Book as described below.
 The Gospel Lesson is read as appointed.
 The Sermon is preached.
 The Creed is omitted.
The Celebrant, Deacon, and Lector return to the position used at the Acclamation
 The Prayer for the Whole State of Christ’s Church is said by the Bellringer 328
o Responses are made after each paragraph or petition.48
 The Deacon bids the Confession using the fuller form, waits 5 seconds, and begins 330
 The Celebrant stands to pronounce Absolution facing the people 331
 At least one of the Comfortable Words are spoken 331
 The Celebrant bids the people to stand. The Peace is exchanged.49 332
 The Celebrant begins the Offertory with any appropriate Offertory Sentence 333
The Celebrant retires to the sedilia. The Deacon and Lector prepare the altar.
43 The custom of saying the Our Father under one’s breath before celebrating the mass is enshrined In the
Books of Common Prayer until
44 Michno, A Priest’s Handbook, p. 33.
45 There is a variance of opinion on whether this is an “Acclamation” made with the congregation and
directed to God in the manner of Eastern liturgies, or a simple “greeting” or Salutation spoken between
the Celebrant and congregation, as that may impact the direction of the Celebrant’s action and focus.
Hatchett (Commentary, p. 318) makes no distinction, nor does Michno. Swanson (Elements of Offering, p.
43) describes this exchange as the liturgical equivalent of “Good Morning”.
46 On Fridays in Lent, the Penitential Order is to be used in place of the preceding.
47 The Kyrie is not a penitential text, but an everyday text, as “God save the Queen” is not reserved for
when Her Majesty is in particularly danger (see Hatchet, Commentary, p. 319).

48 Permitted by rubric, p. 328.
49 Rubric requires the people to stand before the Peace is said (p. 332).

 A Hymn is sung when scheduled.50,51
When allowed by the architecture, the altar is prepared either ad orientem or versus populum
at the Celebrant’s direction. When the architecture dictates one direction, that is to be used.
When the elements are prepared, the Deacon summons the Celebrant for the Offertory proper.
The Celebrant says his customary Offertory Prayers. The Celebrant and Lector
do the Levabo at the south side of the altar while the Deacon places the missal stand
in place. The Deacon stands at the Celebrant’s right, the Lector at the left.
The Deacon is responsible for removing and replacing the pall as directed by the Celebrant.
The Lector is responsible for turning the pages of the Altar Book.
 The Sursum Corda is chanted when classes are in session (said otherwise) 333
 The appointed Proper Preface is chanted (or said, as above) 344-49
 The Sanctus is sung or said, as scheduled. 334
 The Celebrant continues with Prayer I or Prayer II (Celebrant’s option)
o Bells and Elevations/Genuflections are the Celebrant’s option
 The Lord’s Prayer is said without note. 336
 The Fraction Anthem is sung as scheduled, or otherwise said. 337
 The Prayer of Humble Access is said 337
 The Celebrant invites the people to communion with an appropriate Invitation
The Celebrant, Deacon, and Lector communicate, along with the Officiant at Morning Prayer.
The Celebrant administers the host, the Deacon (and Officiant) the chalice(s).
The Lector assists with the flagon as necessary, placing it on the corporal with a small
amount of water when empty.
The Celebrant ablutes the paten and one chalice, served by the Lector.
The Deacon ablutes the flagon and other chalice. This is conveniently done at the south side.
 The Salutation and Post-Communion Prayer 339
 The Celebrant gives the Blessing52 339
 The Deacon says the Dismissal, Alleluias being used only in Eastertide. 339-40
The Altar Party reverence and leave in procession. The Dean and Faculty leave. Others follow.
50 In the Prayer Book tradition from 1549, the Hymn or Anthem is an extension of the Offertory Sentence,
rather than the Offertory Sentence being tacked on to the hymn. See Hatchett, Commentary, p. 349.
51 In traditional catholic practice, the Offertory is accomplished when the Celebrant “offers” the gifts on
the corporal, rather than when the Deacon prepares them (in both Lamburn RN and Dearmer TPH, this is
made evident by private prayers; RN requires that the Deacon place the chalice and paten off to the side of
the corporal, specicially so that the priest can offer them at the appropriate time, p. 164). Michno
emphasizes this same point in a 1979 context (PH, p. 48). As the Offertory (though not necessarily the
preparation for the Offertory, which has historically happened at any number of various points in the
liturgy, or even before the liturgy began) is an act of the entire assembly (emphasized by “representatives
of the congregation” presenting the gifts, see Hatchett, Commentary, p. 348), it is appropriate for the
congregation to assume an active posture of sitting or standing. Therefore, whether or not a hymn is
sung, the congregation stands when the priest is placing the elements on the corporal.
52 Note the rubric “The Bishop…” refers to the bishop with jurisdiction. To help remove politics from
community chapel life, a visiting bishop (for example, preaching) does not pronounce the blessing.
Daily Celebrations: Major Feasts of the Church in RITE I
Note: This list is exhaustive. Omitted items are to be omitted.
Footnotes for the Ferial version (above) apply here as well. Rite I
The Celebrant waits at least enough time to silently say “Our Father”.
If near the altar, the Celebrant kisses it now.
All stand.
 The Opening Acclamation appropriate to the Season is chanted when classes are in session. 323
 The Collect for Purity is chanted by the Celebrant alone. 323
 The Ten Commandments (p. 317) or the Summary of the Law are said. 324
 The Kyrie eleison is sung when scheduled, said otherwise. 324
 The Gloria in excelsis is sung when scheduled, said otherwise. 324
 The Collect of the Day, as appointed above, is chanted. 325
 The First Lesson is read from the Lectern as appointed.
 The Psalm is chanted from the NASHOTAH HOUSE PLAINSONG PSALTER or else said if no
musicians are scheduled.
o The only exception is for St. Joseph (March 19), when the Psalm shall be 89:19-20, 26-29, as the
verses set forth in the Lectionary do not correspond to those in the NASHOTAH HOUSE PSALTER.
 The Second Lesson is read as before.
 The Nicene Creed is recited, chanted if possible.
 The Prayer for the Whole State of Christ’s Church is said by the Bellringer 328
o Responses are made after each paragraph or petition.
 The Deacon bids the Confession using the fuller form, waits 5 seconds, and begins 330
 At least one of the Comfortable Words are spoken 331
 The Celebrant bids the people to stand. The Peace is exchanged. 332
 A Hymn is sung when scheduled.

If the Celebrant did not kiss the altar at the Entrance, he does so now.
 The Celebrant continues with Prayer I or Prayer II (Celebrant’s option)
 The Lord’s Prayer is said without note. 336
 The Prayer of Humble Access is said 337
 The Celebrant gives the Blessing 339
 The Deacon chants the Dismissal, Alleluias being used only in Eastertide. 339-40
Daily Celebrations: Ferial & Lesser Feasts and other Commemorations in RITE II
Note: This list is exhaustive. Omitted items are to be omitted. Rite II
The Celebrant waits at least enough time to silently say “Our Father”.53
If near the altar, the Celebrant kisses it now.54
All stand.
 The Opening Acclamation appropriate to the Season.55 355
 The Collect for Purity is recited by the Celebrant alone. 355
 The Kyrie56 or Trisagion are sung when scheduled, one is said otherwise. 356
 The Collect of the Day is said, as appointed above. 357
 The Lesson is read from the Lectern as appointed.
 The Prayers of the People are said by the Bellringer 383-95
 The Deacon bids the Confession, waits 5 seconds, and begins 360
 The Celebrant bids the people to stand. The Peace is exchanged.57 360
 A Hymn is sung when scheduled.58,59
53 The custom of saying the Our Father under one’s breath before celebrating the mass is enshrined In the
Books of Common Prayer until
54 Michno, A Priest’s Handbook, p. 33.
55 There is a variance of opinion on whether this is an “Acclamation” made with the congregation and
directed to God in the manner of Eastern liturgies, or a simple “greeting” or Salutation spoken between
the Celebrant and congregation, as that may impact the direction of the Celebrant’s action and focus.
Hatchett (Commentary, p. 318) makes no distinction, nor does Michno. Swanson (Elements of Offering, p.
43) describes this exchange as the liturgical equivalent of “Good Morning”.
56 The Kyrie is not a penitential text, but an everyday text, as “God save the Queen” is not reserved for
when Her Majesty is in particularly danger (see Hatchet, Commentary, p. 319).

58 In the Prayer Book tradition from 1549, the Hymn or Anthem is an extension of the Offertory Sentence,
rather than the Offertory Sentence being tacked on to the hymn. See Hatchett, Commentary, p. 349.
59 In traditional catholic practice, the Offertory is accomplished when the Celebrant “offers” the gifts on
the corporal, rather than when the Deacon prepares them (in both Lamburn RN and Dearmer TPH, this is
made evident by private prayers; RN requires that the Deacon place the chalice and paten off to the side of

 The Celebrant continues with the Eucharistic Prayer (Celebrant’s option from the BCP)
o Prayers should be chosen based on their connectedness to the sermon and/or texts,
rather than preference, taking the Proper Preface appointed for the day into account.
Prayer C takes no preface, but deals especially with creation and reconciliation. Prayer D
takes no preface, but uses a fuller description of the reality of Heaven in which we
participate mystically. Prayer A and B become proper to the occasion being
commemorated by the use of the prescribed preface.
 The Lord’s Prayer is said without note in the traditional language 364
 The Salutation and Post-Communion Prayer 365-66
 The Celebrant gives the Blessing60 366
 The Deacon says the Dismissal, Alleluias being used only in Eastertide. 366
the corporal, specicially so that the priest can offer them at the appropriate time, p. 164). Michno
emphasizes this same point in a 1979 context (PH, p. 48). As the Offertory (though not necessarily the
preparation for the Offertory, which has historically happened at any number of various points in the
liturgy, or even before the liturgy began) is an act of the entire assembly (emphasized by “representatives
of the congregation” presenting the gifts, see Hatchett, Commentary, p. 348), it is appropriate for the
congregation to assume an active posture of sitting or standing. Therefore, whether or not a hymn is
sung, the congregation stands when the priest is placing the elements on the corporal.
60 Note the rubric “The Bishop…” refers to the bishop with jurisdiction. To help remove politics from
community chapel life, a visiting bishop (for example, preaching) does not pronounce the blessing.
Daily Celebrations: Major Feasts of the Church in RITE II
Note: This list is exhaustive. Omitted items are to be omitted.
Footnotes for the Ferial version (above) apply here as well. Rite II
The Celebrant waits at least enough time to silently say “Our Father”.
If near the altar, the Celebrant kisses it now.
All stand.
 The Opening Acclamation appropriate to the Season is chanted when classes are in session. 355
 The Collect for Purity is chanted by the Celebrant alone. 355
 The Gloria in excelsis is sung when scheduled, said otherwise. 356
 The Collect of the Day, as appointed above, is chanted. 357
 The First Lesson is read from the Lectern as appointed.
 The Psalm is chanted from the NASHOTAH HOUSE PLAINSONG PSALTER or else said if no
musicians are scheduled.
o The only exception is for St. Joseph (March 19), when the Psalm shall be 89:19-20, 26-29, as the
verses set forth in the Lectionary do not correspond to those in the NASHOTAH HOUSE PSALTER.
 The Second Lesson is read as before.
 The Nicene Creed is recited, chanted if possible.
 The Prayers of the People are said by the Bellringer 383-95
 The Deacon bids the Confession, waits 5 seconds, and begins 360
 The Celebrant bids the people to stand. The Peace is exchanged. 360
 A Hymn is sung when scheduled.

If the Celebrant did not kiss the altar at the Entrance, he does so now.
 The Celebrant continues with the Eucharistic Prayer (Celebrant’s option from the BCP)
o Prayers should be chosen based on their connectedness to the sermon and/or texts,
rather than preference, taking the Proper Preface appointed for the day into account.
Prayer C takes no preface, but deals especially with creation and reconciliation. Prayer D
takes no preface, but uses a fuller description of the reality of Heaven in which we
participate mystically. Prayer A and B become proper to the occasion being
commemorated by the use of the prescribed preface.
 The Lord’s Prayer is said without note in the traditional language. 364
 The Celebrant gives the Blessing 366
 The Deacon says the Dismissal, Alleluias being used only in Eastertide. 366
THE SOLEMN CELEBRATION OF THE HOLY EUCHARIST IN TERM TIME
Ferial & Lesser Feasts and other Commemorations
Note: The footnotes respective to each rite should be consulted.
The liturgy begins with a Procession of the Altar Party from the Chapter Room, headed by the
thurifer and cross flanked by torches. The Preacher, if not one of the Sacred Ministers, precedes
the Sub-Deacon. The Sub-Deacon carries the Celebrant’s BCP. The Deacon carries the Gospel
Book in an elevated position. Upon arriving at the steps before the altar, the Deacon places the
Gospel Book before the candle on the Gospel side of the Altar.
If no Gloria is appointed, the Celebrant and Thurifer ascend to the altar to cense it. If desired,
the Deacon and Sub-Deacon may attend the Celebrant to lift his cope.
 The Opening Acclamation appropriate to the Season is chanted

 The Collect for Purity is chanted by the Celebrant alone.
 In Rite I, The Ten Commandments (p. 317) or the Summary of the Law are said.
 The Kyrie, Trisagion, or Gloria in excelsis is sung. The incensing may take place at this point.
 The Collect of the Day is chanted.
 The Lesson is recited by the Sub-Deacon from the middle of the chancel.
 The Psalm is chanted by the congregation while the Gospel Procession forms.
o The Deacon and Thurifer meet before the altar. The Deacon ascends to retrieve the
Gospel Book and waits before the Altar while the Thurifer is charged by the Celebrant at
the sedilia. The Torchbearers and Crucifer stand at the ready, but do not fall into
position. The Thurifer moves into the central aisle to the first roof-supporting column,
turns and faces east, as he or she passes, the Crucifer and Torchbearers fall into position
and turn likewise. The Deacon goes to the Celebrant and kneels on the left knee to receive
a blessing. The Deacon stands, and the Sub-Deacon and Deacon line up, facing East.
When the Celebrant stands, all turn and process to the font for the proclamation of the
Gospel.
 If appointed, an Alleluia & Verse or Tract is chanted.
 The Deacon introduces The Gospel and censes the book. The Gospel is then recited.
 Following the customary conclusion, the Sub-Deacon carries the book to the Celebrant,
who kisses it. The Procession follows the Sub-Deacon, going into position as at the
beginning. The Preacher joins as they stand before the altar, and the Deacon leads the
reverence. All except the Preacher retire to their seats.
 The Prayers are recited by the Deacon. A collect follows, if appropriate.
 The Deacon bids the Confession, waits 5 seconds, and begins

 The Celebrant stands to pronounce Absolution facing the people. If a book is required,
the Deacon and Sub-Deacon stand to assist.
 In Rite I, at least one of the Comfortable Words are spoken
 The Celebrant bids the people to stand. The Peace is exchanged.61
 The Celebrant begins the Offertory with any appropriate Offertory Sentence
 A Hymn is sung.
The Deacon spreads the corporal. The Deacon and Sub-Deacon descend to receive the Eucharistic
elements from representatives of the congregation at the chancel steps; the Deacon receives the
ciborium, the Sub-Deacon receives the flagon. The Thurifer crosses in front of the altar to be
charged by the Celebrant at the sedilia.
The Deacon places the ciborium on the corporal or removes the hosts and place them on the paten.
The Deacon turns to the Sub-Deacon, placing the cover of the ciborium on the altar within reach
of the Sub-Deacon.
The Sub-Deacon attends the Deacon with the flagon (stopper removed) and the cruet of wine.
The Deacon places some wine in the chalice and places the flagon on the corporal and mixes a
little water into both. The Sub-Deacon comes away to the credence with both the water and the
cover of the ciborium.
The Deacon summons the Celebrant for the Offertory proper, while the Deacon and Sub-Deacon
stand back to allow the Celebrant and Thurifer access.
The Celebrant comes to the center of the altar, where he is met by the thurifer. Both ascend
together (going around opposite sides of the altar, if versus populum). The Celebrant says his
customary Offertory Prayers and censes the elements and the altar.
The Deacon and Sub-Deacon fall into position at the Celebrant’s right and left.
The Thurifer censes the Celebrant (or, if desired, the Deacon censes the Celebrant); or, the
Thurifer censes the Sacred Ministers as a group (long chain, center, left, and right swings).
The Celebrant and Sub-Deacon do the Levabo at the south side of the altar while the Deacon
places the missal stand in place. The Deacon stands at the Celebrant’s right, the Lector at the left,
forming and “I” formation on the steps and reverencing together, if necessary.
Meanwhile, the Thurifer censes the Preacher and any other ministers, then the congregation, then
kneels on the chancel step.
 The Sursum Corda is chanted
 The appointed Proper Preface is chanted
 The Sanctus is sung or said, as scheduled
 The Celebrant continues with the Eucharistic Prayer
o The Deacon and Sub-Deacon follow the Celebrant’s action in the appropriate manner. At
Elevations, the Thurifer offers incense.
 The Lord’s Prayer is sung as appointed. At the Doxology, the Thurifer exits and hangs the
thurible.
 The Fraction Anthem is sung as scheduled
 In Rite I, The Prayer of Humble Access is said
The Celebrant, Deacon, and Sub-Deacon communicate, along with the Thurifer.
The Celebrant administers the host, the Deacon and Sub-Deacon the chalices.
The Thurifer assists with the flagon as necessary, placing it on the corporal with a small
The chalices move together, communing two-by-two. The Preacher receives at the end of the first
line.
The Celebrant ablutes the paten and one chalice, served by the Sub-Deacon.
 The Salutation and Post-Communion Prayer
 The Celebrant gives the Blessing
 The Deacon chants the Dismissal, Alleluias being used only in Eastertide.
The Altar Party form up for the procession at the foot of the altar. They reverence and leave in
procession. If a Voluntary is scheduled, the community sits in silent prayer.
Major Feasts of the Church

When a Major Feast of the Church is commemorated at a Solemn Eucharist, it is as above except
with the Creed and an additional lesson.
 After the First Lesson is read by the Crucifer at the Lectern, the Psalm follows in the
customary fashion.
 The Sub-Deacon recites the Second Lesson from the midst of the chancel step.
 The Gospel Procession, Gospel, and Sermon continue in their customary fashion.
 Following the Sermon, the Sacred Ministers resume the position they had at the
Acclamation, as the Celebrant begins the Nicene Creed, chanted if possible.

THE PROCLAMATION OF THE GOSPEL AT DAILY CELEBRATIONS
The Gospel Book is not carried in procession, and serves a functional rather than symbolic
purpose. It is placed at the center of the altar before the daily office begins. At the Gospel
Acclamation, the Deacon reverences, ascends to the altar, retrieves the book, and descends the
steps. At the foot of the altar, the Deacon makes his or her customary signs of the cross on the
book and on the head, lips, and heart at the beginning of the Announcement and during the
congregational response, respectively. The Deacon may announce chapter and verse if they are
not printed. The Deacon may kiss the book during the congregational response to the
conclusion. The Deacon ascends and replaces the book on the north end of the altar, before the
Gospel candle. The Deacon reverences with the Preacher before returning simply to his or her
seat at the sedilia.
THE EUCHARISTIC ELEMENTS

The authorized elements for community celebrations of the Holy Eucharist are fermented grape
wine and pure wheat bread. White wine is preferred, as is wafer-style bread. While it is
acknowledged that, from time to time, there are people who cannot consume alcohol or wheat,
the Church has taught through the centuries that to receive in one kind is to receive fully, as
Christ is fully present in each of the Eucharistic elements. Non-alcoholic or non-wheaten
alternatives are not to be used in community liturgies.
Standard Operating Procedures
THE MINISTERS IN COMMUNITY WORSHIP – CHAPEL DUTIES
CHAPEL DUTY ROTATIONS
 Chapel Rota will be posted in the chapter room.

 Responsibilities for Officiant, Lector/Server, and Bell Ringer begin at 3:00 p.m. Sunday and
end after Evening Prayer the following Saturday.
 You are required to be at the Chapel no later than 30 minutes prior to each service.
 You are to be at each service.
 If you cannot attend a service, you are responsible for finding a replacement and notifying
the chapel scholar on duty.
 Notices will be posted and announced for rehearsals of upcoming services. Be prompt for
the rehearsal, and if you cannot attend the rehearsal, you must find a replacement for both
the rehearsal and the service in question. Consequences are outlined in the LT Chapel
Practicum syllabus.
 Students already ordained Deacon/Priest will be included on the clergy Rota for weekly
service as a Deacon or Assisting Priest. If these duties conflict with your other assigned
Chapel duties you are responsible to find an appropriate replacement.
 Juniors serve as
o Bellringer
o Torchbearers
o Thurifer (in Easter Term)
 Middlers serve as
o Lector/Server/Crucifer
o Thurifer (Michaelmas Term)
 Seniors serve as:
o Officiant/Subdeacon.

Bellringer
SERVICE PREPARATIONS
 On Sunday and Wednesday afternoons, put out new Sick, Other, and Dead index cards on
the board in the Chapter Room.
 The Bellringer is responsible for maintaining the St. Joseph votive candle stand each
morning by replacing the burned out votives with fresh candles.
 The Bellringer is responsible for removing the dust cover and lighting candles in
conjunction with Lector and Officiant.
 Fill in the Service Book for each service.
 Ring the warning bell (outside St. Luke’s Lounge) 10 minutes before the beginning of each
service.
 Mornings:
o Prepare the Prayers of the People for the daily Mass. Make sure that the proper
Form is used according to the bulletin. Include:
 Sick, Other, and Deceased prayer requests
 Alumni List
 Other Seminary List
 Community prayer list:
 Distance and Residential Students, Faculty/Staff
 Birthdays
 If the PoP form includes a Confession, verify with the Celebrant whether he
wants it used or omitted as well as whether he will initiate it.
o Check with the Celebrant whether or not he wants bells during the Eucharist, and if
so, when and how many they would like.
o Complete Alumni prayer postcards.
 Afternoons: Set the Eucharistic vestments for the next mass
SERVICES
 Ring the Angelus (or Regina Coelli in Easter Season) when sent out by the Chapel Scholar.
 After ringing the Angelus, take a count of everyone in the chapel. Be discreet when doing
this, so as not to draw attention to yourself.
 Morning Prayer/Mass (except Thursday):
o Return to the Chapter Room and put on your Surplice.
o During the Canticle after the lesson during Morning Prayer, walk to the bell ringer’s
seat through the Joseph Chapel, give the count to the Lector, and take your place in
the bell ringer’s seat.
o Read the Prayers of the People following the Gospel and Homily/Sermon. (Note: On
Sundays and Major Feast Days the Nicene Creed is said before Prayers of the People)
o Ring Sanctus Bells as needed/instructed by Celebrant
 Evening Prayer and Matins
o Return to the Chapter Room and put on your Surplice if it is a sung service.
o During the Canticle after the first lesson walk to the bell ringer’s seat and join the
liturgy.
AFTER SERVICES
 Assist sacristans to straighten up the Court of the Gentiles chairs and books.
 Finish entering information in the Service Book, and ensure that the Celebrant and/or
Officiant has signed it.
ADDITIONAL RESPONSIBILITIES
 Attend rehearsals for all Services.

 Ring the class bell (by the Coffee Room) 10 minutes before the start of each class, and at the
beginning and end of each class.
 Ring the Angelus at 12:30 on Monday-Friday. You will need to leave class a few minutes
early to do this.
 On Friday, the bell ringer for the following week should “shadow” the bell ringer for the
current week. This will allow the following week bell ringer to become familiar with the
duties before having to perform them.
Torchbearer
 Attend scheduled rehearsals

 Retrieve torch prior to the beginning of the service and be sure it is lit 5 minutes before the
liturgy begins
SERVICE
 Process in and out just behind the Crucifer in tandem with the other torchbearer62
 In the Mass, the torchbearers will also participate in the Gospel procession
AFTER SERVICES
 Return torches to their stands in the Chapel or sacristy as instructed
Thurifer

 Be sure that there are boats in the Chapter room and at the Celebrants prayer desk and that
both have sufficient incense for the liturgy
62Note, in a chapel of appropriate dimensions, the torchbearer walks in line with the Crucifer, as the
torch is meant to illuminate the Cross.

 Light the charcoal 10-15 minutes before the service to allow time to warm-up
 Put on smaller Thurifer surplice then retrieve thurible from the smoke room waiting outside
until it is time to charge the thurible
 Just before the Angelus, have the Celebrant charge the thurible with incense from the boat.
SERVICE
 Lead the procession in up to the steps of the altar.

 Evensong
o Bow with the altar party and immediately enter the smoke room
o Thurifer steps out at “Here Ends the Lesson”. Thurifer reverences the cross and
moves toward Celebrant when the music starts. Thurible charged at Celebrant’s seat.
Thurifer returns to face the Altar in the presbytery just left of the crucifix.
o Officiant stands to signify the beginning of the Magnificat and proceeds to the center
of the presbytery in front of the Altar. Thurifer and Celebrant ascend altar steps and
Thurifer hands thurible to Celebrant and steps back to the north wall of the chapel.
Celebrant censes the altar. After censing the altar, Thurifer steps out to meet
Celebrant. Celebrant and Thurifer descend steps.
o Thurifer takes thurible and goes to the middle of the pace
 bows, and censes Celebrant (3, short chain, doubles-center, left, right), and
bows.
 Repeat with Lector (1, short chain, double).
 Thurifer turns, reverences cross, turns, bows, and censes Officiant (1, short
chain, double, 2 if ordained), and bows.
 Thurifer then turns, bows, and censes the congregation. Long chain – One
middle, one left and one right.
 Returns to presbytery just left of crucifix and waits until Magnificat is over
and returns to smoke room.
o Exit the smoke room and stand in front of the door sometime between the Nunc
Dimitis and the Prayer of Chrysostom
o Altar party stands in front of altar. Once Crucifer and Torch Bearers are in place,
Thurifer moves to face altar at the Officiant’s left. Entire party reverences the cross,
turns, and processes out. Thurifer processes out first among the altar party behind
Crucifer and Torchbearers
 Mass
o Altar Party Process (as soon as singing starts). Thurifer processes to altar, bows, and
moves to stand in front of the smoke room and waits for the Gloria.
o Gloria in excelsis
 Thurifer and Celebrant ascend altar steps and Thurifer hands thurible to
Celebrant, picks up the Gospel Book and steps back to the north wall of the
chapel.
 Celebrant censes the altar, and after censing the altar, Thurifer steps out
replacing the Gospel Book before taking the thurible and descending.
 When the Gloria concludes the Thurifer exits to the smoke room
o Gospel
 Thurifer steps out at “Here Ends the Lesson”. Thurifer meets the Deacon,
reverences the cross and moves toward Celebrant. After the thurible charged
at Celebrant’s seat. Thurifer proceeds to the 4th choir stall and turns to face
the altar. When Deacon and Subdeacon bows, Thurifer turns and processes
to the Court of the Gentiles.
 Thurifer processes to the south side of the Baptismal font. Thurifer gives
thurible to the Deacon after the Gospel is announced. Thurifer receives
thurible and swings gently throughout the reading/chanting.
 Following the reading of the Gospel, Thurifer follows Subdeacon back to the
altar, bows, and returns to the smoke room.
o Offertory
 Thurifer comes out of smoke room as Offertory begins and stands next to
Preacher. After Deacon and Subdeacon go up to altar with the elements,
Thurifer steps out, reverences altar, and gets a charge from the priest.
Thurifer goes back and stands in the presbytery to the left of the crucifix.
Celebrant proceeds to the center of the presbytery in front of the Altar -
Thurifer and Celebrant ascend altar steps and Thurifer hands thurible to
Celebrant and steps back to the north wall of the chapel picking up the
Gospel Book. Celebrant censes the altar.
 After censing the altar, Thurifer steps out to meet Celebrant. Thurifer takes
thurible and descends to the middle of the presbytery (at the edge of the
step), bows, and censes Celebrant, Deacon, and Subdeacon (3 long chains –
center, left, right), and bows.
 Thurifer turns, bows to the Preacher, censes them, and bows.
 Thurifer then turns, bows, and censes the congregation ( 3 Long chain – One
middle, one left and one right), and bows.
 Thurifer then descends to the pace and kneels on the gradual step.
o Eucharist
 3 short chain triples at each of the elevations
 Thurifer stands at “For thine is the kingdom” in the Lord’s Prayer, genuflects,
and goes to the smoke room.
 Thurifer comes back out at Fraction Anthem and may dispense wine from the
flagon during Communion.
 Thuriger stands in front of the smoke room door for the rest of the service
 Altar party stands in front of altar. Once Crucifer and Torch Bearers are in
place, Thurifer moves to face altar at the Officiant’s left. Entire party
reverences the cross, turns, and processes out. Thurifer processes out first
among the altar party behind Crucifer and Torchbearers
 Benediction
o IF BENEDICTION IS NOT YOUR PERSONAL PIETY YOU ARE NOT REQUIRED
TO SERVE, BUT YOU ARE RESPONSIBLE FOR FINDING A SUBSTITUTE
o Lead the procession to the Corpus Christi Chapel.
o Kneel while the Priest removes the Sacrament.
o Lead the procession to the high altar moving to the right kneeler and waiting on the
priest to kneel.
o Hand the thurible to the priest as directed.

o 3 short chain triples towards the Sacrament at the Benediction (sign of the Cross
made by the priest with the Sacrament)
o Lead the procession back to the Corpus Christi Chapel, kneeling upon arrival.
o Lead the procession back to the chapter room.
AFTER SERVICES
 Return to smoke room and extinguish coals in pot outside. Be sure they are completely
extinguished. Retrieve water if needed.
 Return Thurifer’s surplice to Chapel Scholar on duty or to the rack from which it was taken.
Lector/Server/Crucifer
 The Lector is responsible for maintaining the Bethlehem votive candle stand each morning
by replacing the burned out votives with fresh candles.
 The Lector is responsible for removing the dust cover and lighting candles in conjunction
with Officiant and Bellringer.
 The Lector sets the lessons to be read at the service in advance and is encouraged to read
through the lessons prior to the beginning of the liturgy.
 Afternoon: The Lector cleans and sets the tray used for the Eucharist.
o The Stack
 Chalice (cross facing back of tray) with Purificator draped on top
 Paten with a Priest Host on top
 Pall
 Corporal
o Second Chalice with Purificator
o Ciborium/Bread Box set with 80 (8 stacks of 10)
o Large Glass Flagon filled with wine as directed
o Small Glass Cruet filled with water
o Lavabo bowel and Towel
 Prior to Mass: Be sure that the tray with the Eucharistic vessels is out on the north credence
table prior to the service.
SERVICES
 The Lector will read the lessons at all offices as well as the non-Gospel lessons at the daily
Mass. The Lector will serve the Celebrant whenever the Celebrant is standing, speaking, or
praying, apart from the Sermon.
 Mass
o Stand to the Celebrant’s left whenever he is standing. Hold and operate the book.
o The Lector will also serve as the acolyte/Server at the altar
o Assist the Deacon, Assisting Priest, or Celebrant to set the altar
 The Stack (as outlined above)
 The Ciborium with a verbal relay of the count to the minister at this point
 Wine flagon
 Have water blessed by the Celebrant before handing it to the minister
 Retrieve the lavabo bowl and towel and wash the Celebrant’s fingers
o The Server will then stand on the Celebrant’s left and point and/or turn pages in the
Altar Book.
o After receiving communion, the Server will then distribute the remaining wine from
the flagon as needed to the chalice bearers at the foot of the altar steps
o Returning the flagon to the corporal the Server will retrieve the wine and water
cruets to assist with the ablution of the vessels and Celebrants fingers according to
their directions
o Receive from the ministers the Eucharistic vessels and return them to the credence
table
o Stand at the Celebrant’s Left.
 Solemn Evensong
o The Lector/Server will also function as the Crucifer
o The Lector/Crucifer will process in following the Thurifer
o After placing the cross and reverencing the alter with the altar party, the Lector will
ascend the steps and sit in the Lector’s seat continuing to serve in the usual manner
for the rest of the office
o At the procession out of the church, the Lector/Crucifer will retrieve the cross and
step into the aisle facing East. As the altar party turns to process out, the Crucifer
turns and leads the procession to the chapter room.
 Solemn/Sung Eucharist
o The Lector/Server will also function as the Crucifer processing in following the
Thurifer
o After placing the cross and reverencing the alter with the altar party, the Lector will
sit in the Bellringer seat and if applicable will read the Old Testament lection
o The Crucifer also participates in the Gospel procession
o Ring bells according to the Celebrant’s preferences
o At the procession out of the church, the Lector/Crucifer will retrieve the cross and
step into the aisle facing East. As the altar party turns to process out, the Crucifer
turns and leads the procession to the chapter room.
AFTER SERVICES
 Pray with the rest of the altar party
Officiant/Subdeacon
 The Officiant is responsible for maintaining the Corpus Christi votive candle stand each
morning by replacing the burned out votives with fresh candles.

 The Officiant is responsible for removing the dust cover and lighting candles in conjunction
with Lector and Bellringer.
 Afternoon: The Officiant sets the Altar and Celebrant Books
o The Altar Book
 Set the marker for the proper opening for Holy Eucharist (Rite I or Rite II).
 Set the Preface for the day, found on the Lectionary Sheet.
 Set for Eucharistic Prayer I or A. The Celebrant will move as desired.
 Set the marker for the Post Communion Prayer(s).
o The Celebrant’s Prayer Book
 Set the appropriate opening for Morning Prayer, which ever Rite is in use.
 Set the Psalm with a Post-It notes to indicate the beginning and the ending.
 Set a book mark on the Apostle’s Creed.
 Set a book mark for the Opening Prayer for Holy Eucharist.
 Mark the page for the Collects after the Prayers of the People.
 Mark the Confession
 Set the appropriate Collect Card in the front pocket of the Celebrant’s Prayer
Book. The appropriate Collect with be listed on the Lectionary Sheet.
 Set the book marks on an angle in the order they are used for easy access.
o Once the books are set properly, place them on top of the Celebrant Vestments/ dust
cover to remind the Celebrant to check the books.
 Prior to Mass: After the books have been checked and approved, set the Altar Book on the
Missal Stand on the window sill on the left side of the High Altar. Set the Celebrant’s Prayer
Book on his prayer desk.
 The Officiant’s Prayer Book: The Officiant sets their book according to the published bulletin.
SERVICES
 The Officiant will lead Morning and Evening Prayer. When the service is a Sung service, the
Officiant will chant the appropriate portions.
 During the Mass, the Officiant serves as a chalice bearer.
o Following the invitation to communion, “The Gifts of God for the People of God
(take them in remembrance…),” reverently walk up to the Altar.
o Administer communion with the Celebrant and Deacon or Assisting Priest moving
from left to right along the row in tandem with the Deacon.
o Never completely release the Chalice, but grip it light enough so that the
communicant can guide it to his/her lips.
o Do not let anyone dip the Host into the Chalice. If the person wishes to intinct, you
will take the Host, dip it in the Chalice, and place it on his/her tongue.
o After communion, take the Chalice up to the middle or south end of the Altar
(sometimes you will place it on the Altar, sometimes the Priest or Deacon will take it
from you. Cue off them). Then reverently return to your seat for the Post
Communion Prayer.
 During Thursday PM Eucharists the Officiant will also serve as the
Lector/Server/Subdeacon.
AFTER SERVICES
 Pray with the rest of the altar party. Lead the prayer if it there is either no Celebrant or
chapter meeting.
 Sign the registry of services as the Officiant.
Deacon
SERVICE PREPARATION
 Must arrive 15 minutes before serving or replaced by first available/compatible deacon.

 Cassock, surplice, and stole are expected except for solemn services.
 The Deacon of the mass sets the Gospel book for the service and is responsible for its
appropriate placement on the Altar.
 The Deacon for the Thursday PM Mass must attend rehearsal or find a replacement for both
the rehearsal and the service.
SERVICES
 The Deacon reads the Gospel

 Set the Altar for the Eucharist
 During the Mass, the Deacon serves as a chalice bearer.
o Administer communion with the Celebrant and Officiant moving from left to right
along the row in tandem with the Officiant.
o Never completely release the Chalice, but grip it light enough so that the
communicant can guide it to his/her lips.
o Do not let anyone dip the Host into the Chalice. If the person wishes to intinct, you
will take the Host, dip it in the Chalice, and place it on his/her tongue.
o After communion, take the Chalice up to the middle or south end of the Altar
(sometimes you will place it on the Altar, sometimes the Priest or Deacon will take it
from you. Cue off them). Then reverently return to your seat for the Post
Communion Prayer.
 Assist with the ablutions following communion
 Dismiss the congregation
AFTER SERVICES
 Pray with the rest of the altar party.

GUEST PREACHERS
 All official invitations for off-campus guests to preach at Nashotah House must
originate from the Dean-President, having ordinary jurisdiction.
o The Dean-President, or his designee, extends the invitation and arranges for a
mutually agreeable date and time for the guest sermon.
o In an e-mail to the guest preacher confirming the date of the guest sermon, the Dean-
President (or his designee) states:
 “I have copied the relevant staff here at the seminary who will be in
contact with you regarding the lessons, your transportation, and
overnight housing arrangements.”
 cc: Alexander Pryor (apryor@nashotah.edu)
o Liturgical Feast, Lessons, instructions regarding vestments,
musical questions, media release
 cc: Kelly Medina (kmedina@nashotah.edu)
o Airport Shuttle & Housing (if required)
 When the invitation is extended, K. Medina contacts the guest preacher regarding
transportation and housing.
o K. Medina arranges housing and meals through student affairs and airport
transport through Riteway, communicating those arrangements to the guest
preacher.
o K. Medina states:
 “Fr. Alexander Pryor will be in contact about 3 weeks before your visit
with the lessons and other liturgical details for your visit.”
 When the invitation is extended, A. Pryor confirms the availability of the AV Scholar
and updates the AV schedule.
 3 weeks in advance of the sermon, A. Pryor contacts the guest preacher using the
following form letter (adapted as circumstances require)
Dear ____,
Thank you for making yourself available to preach here at the seminary on [Date] - we look forward to
your visit.
I'm writing to confirm the lessons for that liturgy. The propers for the [Day/Time] [Liturgy] are:
[OT]
[Psalm]
[NT]
[Gos]
For the purposes of planning a coherent liturgy it would be helpful to know the central idea of
your sermon as early as possible in the week of your visit. Specifically, it is helpful to know which of the
themes in the lessons you will be focusing on so that the hymns and, if possible, the anthem can better
undergird your message.
If you could bring your own rochet, we will provide you with a stole and cope to match the altar
party. Alternatively, if you prefer to preach in your rochet and chimere, that is also quite acceptable. The
Eucharist begins at 5PM and is preceded by Evening Prayer at 4:30, with a break between the liturgies.
I understand that your housing arrangements are already in hand, and I will follow up with you regarding
this service in the week prior to your visit.
Thanks again for your willingness to preach at Nashotah House. Please let me know if I can be of any
further assistance.
 The Monday before the guest preacher’s visit:

o K. Medina confirms housing arrangements.
o A. Pryor confirms the lessons given to the preacher match those on the chapel
lectionary and those printed in the service leaflet.
o A. Pryor alerts the Sacristan on Duty of their duties for the visit.
 The day of the visit:

o A. Pryor ensures that the Sacristan on Duty is aware of any special requests
(cope, etc.)
Chapel in Petertide
Governing Principles
Petertide Term is one of two possible entry points into the Distance and Advanced Degree
programs. All students in these programs begin when the residential programs are in recess.
Thus, it is important to establish healthy expectations, patterns, and habits for worship in order
to better integrate these students with the residential students when they worship together.
As DMin/STM students only worship alongside the residential students at their graduation, it is
imperative for the success of their formation as Nashotah House alumni that they be presented
with a well-ordered model for worship that is as consistent as possible with that offered to other
students throughout Michaelmas and Easter terms.
Schedule, Dress, and Seating
Rationale: Setting healthy patterns for incoming students (DL and AD) and offering consistency
in liturgical formation for DMin/STM candidates.
Procedures:

 The schedule of community liturgies is identical to the standard term-time schedule for
residential students.
o Sunday: 4:30PM Evening Prayer & Eucharist in the Red Chapel
o Monday-Wednesday: 8AM Morning Prayer & Eucharist & 4:30PM Evensong in St.
Mary’s
o Thursday: 8AM Matins in St. Mary’s
o Thursday: 4:30PM Evening Prayer & Solemn Eucharist in St. Mary’s
o Friday: 8AM Morning Prayer & Eucharist in St. Mary’s
o Friday: 4:30PM Evensong in St. Mary’s (in weeks with afternoon classes) or Evening
Prayer at the Bethlehem Altar (in weeks with no afternoon classes)
o Saturday: 8AM Morning Prayer & Eucharist and 4:30PM Evening Prayer at the
Bethlehem Altar
 The Angelus is rung on Michael at 8AM, 12:30PM (or the scheduled start of lunch, if
different), and 4:30PM when classes are in session.
 The schedule of additional devotions is as follows:
o Wednesday: Benediction of the Blessed Sacrament is to be offered following
Evensong.
 The morning celebrant is the default officiant for Benediction.
o Other devotions (rosary, noon-day prayer, compline, stations of the cross, healing
prayer, etc.) are to be encouraged if students are willing and interested in leading
them. Summer Sacristans will offer assistance during the course of their regular
duties, but are otherwise not responsible for these devotions apart from
Benediction.
 The dress for worship is identical to the standard term-time expectations for students, as
the chapel is now adequately air conditioned (which was the concern in former times).
o Morning Prayer and Eucharist: Cassock
o Choral Offices: Choir Dress
 Students: Cassock, Surplice, opt. Bands, and Tippet if ordained
 Instructors: Cassock, Surplice, opt.Bands, Hood, and Tippet if ordained
o Care must be taken to ensure that expectations are communicated early to students,
workshop participants, and faculty (especially visiting faculty).
 Chapel Seating during Distance Modules

 Rationale: Inviting distance learners (especially those in their first module)
into the choir with the proper community vesture will aid their integration and
sense of community during Michaelmas and Easter. The chapel is also
generally twice as full during Distance Modules compared to Advanced
Degree intensives.
o Cassock (and surplice at choral offices) is required in the Choir.
o Students are encouraged to claim a choir stall for the duration of their residence.
Return Stalls and those with cushions in the back row are reserved for faculty and
o
instructors.
 Chapel Seating during other weeks in Petertide
 Rationale: Worshipping according to the historic pattern of the daily office
while seated in choir and properly attired is a distinctive aspect of
programs at Nashotah House. While some students may choose not to
wear choir vesture, it ought to be encouraged, and is certainly required of
any who are serving in the chapel.
o Depending on the number of students registered, the Dean or his Associate (in
his absence) may instruct the Summer Sacristans to announce that we will have
open seating for the week in question, regardless of vesture. At the Dean’s
discretion, worship may move to the Bethlehem Altar if there are less than 20
students registered.
Clergy Rota, Volunteer Rota, Chapel Training
Rationale: Attempting to carry out the full schedule of sung and solemn liturgies requires a
healthy body of volunteers. So that the sacristy remains a learning environment, and chapel
service remains an aspect of practical formation for those who volunteer, training should be an
on-going component of the Petertide term.
Procedures:
 The clergy rota is prepared in June by the assigned sacristan.

o The Dean or an Associate Dean must preside at each Matriculation that is
scheduled (commonly there are 2).
o All faculty members are to be invited and given the opportunity to share the
preaching load, even if they are not teaching in Petertide.
o By specific permission of the Dean, visiting instructors may be invited to preach
and celebrate; being hired to teach a course does not require celebrant or preacher
duties without the Dean’s invitation.
 Deacons are generally assigned on a volunteer basis, and are certainly not required except
for Thursday Solemn Eucharists.
o Unless there is sufficient time and desire to train non-residential deacons, it is best
to leave the deacon’s role to members of the residential community who happen
to be available.
 A weekly volunteer rota is produced by the Sacristans (or, by arrangement, the Music
Office)
o If DL Liturgy, the Liturgy Workshop, or an appropriate AD Liturgy course is being
taught, the instructor of that course is asked to solicit volunteers from their
number.

After liturgy students have signed up, the rota is placed in the Refectory and an
o
announcement made about the need for volunteers. It may be helpful to remind
people of the ‘skeleton crew’ running the sacristy, the ideals of community service, and the
words from the Rule regarding being put to work if staying more than 3 days.
o Any positions not filled are filled by the Summer Sacristans.
 Students who have signed up for the rota receive one-on-one chapel training from the
Summer Sacristans.
o Ideally, one Summer Sacristan will train each position (Bell Ringer, Lector/Server,
Officiant) each morning and/or evening as required.
Music, and Music Rehearsals
Rationale: Music should be in keeping with the traditions of the House, and as close to that used
in the Michaelmas and Easter terms as possible. The manner for chanting the psalms
(antiphonal, responsively, etc.) is at the discretion of the Director of Chapel Music or his
designee. In a rare week with particularly poor attendance coupled with low enthusiasm
among students, music may be dispensed with at the evening office.
3-5 minute music rehearsals (which also cover required aspects of ceremonial) may take place
before liturgies as required. These are to be done by one person throughout the week
(consistency), and it must be noted – though not publically shared - that no great improvement
can be expected in a single week, and the standard of excellence must be adjusted accordingly.
Orientation
A chapel orientation is to be scheduled either on Sunday evening or before chapel on Monday,

in coordination with the Registrar.
Role of the Summer Sacristan
The Summer Sacristan is a functional rather than administrative role. Unlike the Michaelmas
and Easter terms, where the sacristan oversees those functioning in the chapel, during academic
breaks it falls to the sacristan to perform the required duties in the absence of an able, trained
volunteer. Additionally, the sacristan maintains responsibility for ensuring that the hardware
and fabric of the chapel are cared for, and that consumables are ordered and restocked in
coordination with the faculty member with oversight of the chapel.
The number of summer sacristans is variable, though the total amount to be paid is not. If two
people share the duties equally, each receives 50% of the budgeted amount. If the split is 60/40,
they receive their respective pay accordingly. Likewise, it could be split between 3 or more
people. It is the sole responsibility of those fulfilling the duties to account for their time in a
mutually agreeable way. It is suggested that this be done using a simple calendar to record
who functions in each liturgy on each day. At the end of the Summer, tally each person’s total.
All the totals together and divide to find each person’s percentage, which then equals their
percentage of the total budgeted amount.
DISTANCE AND ADVANCED DEGREE STUDENT CHAPEL ORIENTATION

Preamble
The Chapel Orientation for Distance & Advanced Degree students is a critical tool to ensure that
these non-residential students feel properly integrated into the seminary community, and is an
essential element in ensuring that these students view the chapel as a learning environment,
helping them better assimilate what they see at the House with the worship styles they know.
Principles
The Chapel Orientation should not be carried out by a student, even a sacristan, as some of the
ideas being taught in the orientation will be foreign to many students, or at least be something
that they had not consciously reflected upon before. Because many distance and advanced
degrees are older than residential students, it is helpful to have the authoritative voice of a
faculty member to ensure that the principles of “Nashotah House” worship are received
positively and openly.
Script
 Introduction
 Welcome to Nashotah House – Welcome to Your Chapel
o Chapel exists for the students of Nashotah House.
o The Chapel is always open for prayer and Eucharistic adoration.
o It’s Your Chapel, so do your part to take care of it: Books, etc.
o If you have questions or even concerns about chapel worship, I want to hear
them!
o It’s important to remember that you are a part of making our community
worship happen. Over the course of your time as a student, you will be asked to
serve in the chapel.
Move into the Court of the Gentiles

 As you know, Nashotah House prides itself on being the inheritors of a Tractarian
heritage, the High Church revival coming out of Oxford in the 19th century.
o Chapel Worship is decidedly “high church”, while we strive to follow the 1979
Book of Common Prayer as much as possible, so that we can all be as useful as
possible to the wider Church.
o There will be aspects of our chapel worship that are different than what you’re
used to. As you know, it’s the reality today that no two parishes in Anglicanism
are alike, and in many aspects of worship there are multiple traditions that are
equally viable as part of the tradition.
 When you’re called to serve, or even when you’re worshipping here in
residence, please remember that you are not here as a guest, but as a
member of the community.
 In humility, we try to worship God with one voice – because Nashotah
House is much bigger than the group of students gathered here at any
given time, it’s important that we try our best to ‘get past’ our individual
preferences and worship together as a united community.
 The idea of “corporate” worship comes back to the word corpus – body.
We are one body gathered here, and it’s important that, in spite of our
own preferences or styles, we learn to submit ourselves to the discipline
that allows us to worship together in harmony.
 Very practically, for those who are used to leading worship or
leading the singing or responses from the congregation, it’s
important that we retain some situational awareness – which is
essential to good liturgy. Here at the House, you’re not leading
the congregation, but part of it, and it’s important that you use
your voice in that way, just as it’s important that you know – and
demonstrate to the faculty that you know – how to be adaptable to
the situation.
Move into the choir
 As you’ll notice, our seating arrangement is a little different than what you’ll find in
many parish churches. Architecturally speaking, this part of the church is known as the
“choir”, and it goes back to the early medieval period, where the monks would sit facing
each other across the central aisle for their community worship.
 During Petertide and Epiphany, you’re invited to claim a stall in the choir. During
Michaelmas and Easter, you’re invited to sit in the side chapels, as the residential
students are in their assigned stalls.
 Depending on your personality, you might find sitting in choir a little difficult.
o The monks knew this early on, and developed the idea of the “custody of the
eyes”.
 When sitting in chapel, we should practice the discipline of consciously
keeping our focus on the task at hand – the worship of God – rather than
on those around us.
 A very helpful tip is to find a “reset position”. Pick a place in the chapel
where, if you find your mind or eyes wandering, you will look to refocus.
For example, if you’re sitting here [choral scholar stall, organ side], you
might use the carving of the Resurrection, or the brilliant light coming
through Michael Ramsey in order to call your eyes back to attention.
 Now, a bit about the Psalms.
o As you might know, the Psalms are the center of the Daily Office. Historically,
most everything else is movable, but the recitation of the Psalter is the constant
part of our office – our officium or duty – of worship.
o At said offices we read the Psalms from the BCP, at Choral Offices, we chant
from the Nashotah House Plainsong Psalter, and copies are provided for you.
o We read and chant antiphonally across the aisle.
o Following ancient custom, the officiant or another appointed person will say or
chant the first half of the first verse. Then, everyone responds.
 Back in the days when monks had to memorize all 150 psalms, this was a
way of the community confirming that you started the right one.
o Then, verse 2 is said or chanted by the Gospel or Cantoris (Left) side of the
chapel, and verse 3 is said or chanted by the Epistle or Decani (Right) side. We
recite the Gloria Patri together, following the Benedictine custom of making a
simple bow.
o One thing that might be a little different – the rubrics of the prayer book require
a “distinct pause” to be made at the asterisk. When we say the psalms, we take a
little break of about a second or a second and a half – just long enough to take a
breath.
 This allows us to keep the pacing of the primary part of our daily worship
in check. Too many parishes race through the psalms. They’re poetry,
and they cover every aspect of life; we take the time to pray through
them.
 Now for some practical things:

o Travel for Communion is always difficult because of the furnishings of this
space. Today, a sacristan will get the process started, but it is fairly
straightforward.
 2 lines, Decani move back in side chapel, Cantoris in center aisle.
 6 people should come to receive communion at a time – it keeps things
flowing nicely.
o You may stand or kneel for communion, as long as it is reverent.

o We administer communion in both elements, but it is perfectly acceptable to
receive in only one, for example if consuming wine is problematic for you.
 To receive the chalice, we ask that you guide the chalice to your lips by
the base. We never release the chalice into your hands, but please do
touch it and guide it to your lips.
 If you desire a blessing, please place your arms over your chest.
 We ask that you not instinct (dip) the host into the chalice. If you want to
receive by intinction, hold the host in your hand, and the chalice bearer
will dip it for you and place it on your tongue. This reduces the chance of
getting fingernails (and their germs) in the wine.
o As you’ll see in each of the side chapels, votive candles are provided for your use.
We do request that you use only one candle on each visit.
 Very practically, it’s both expensive and time consuming to keep the
votive stands stocked and the candle holders clean, and the offering of
one candle is more than sufficient to accompany your entire prayer list.
o During your residence as a student, you are expected to be in chapel for the
Daily Office and Eucharist on any day that you have class.
 Throughout the week there will be various non-required devotional
opportunities which you are invited to participate in.
 Tuesday – Rosary
 Wednesday – Benediction of the Blessed Sacrament
 You’re certainly welcome to gather and say Noon Day Prayer or
Compline with your classmates.
 These are optional, but if you’ve never attended before, I highly
recommend them. This is a safe place to experiment in terms of your
piety, and if we are to serve the Church to the best of our ability, we have
to have a working knowledge of the entire toolbox at our disposal.
 If you’re not familiar with the Hymnal, any numbers preceded by an “S” are at the front
of the hymnal (the Service Music section), and Hymns without a number start about a
third of the way through the book.
 The white service leaflet will tell you which page we are on in the BCP.
o I want to acknowledge that it can be confusing your first time. In fact, it’s so
confusing that we do provide full-text leaflets for our guests. But, you are not
guests, and learning to use the resources of the BCP is one of your tasks as a
student. If you need help – please ask!
 This week we will be using both Anglican Chant and Plainsong (or Gregorian Chant).
We’ll take a couple minutes before Evensong and walk us through how those work.
 In Petertide:
o Also, now that you are students, you may take advantage of our lake and beach.
Just take the road behind the library and past the boiler house. We ask that you
clean up after yourself, and if you have a fire, make sure that it is out before you
leave.
 It’s a private beach only for students and staff, so don’t be alarmed if one
of our maintenance staff asks who you are. Just tell them that you’re a
distance or advanced degree student taking a class this week – they ask
only because they care about this place and they don’t recognize you!
 Finally, if you have questions, ask. If you have the opportunity, please serve. And
remember, this is your chapel and is the heart of your campus – love it and cherish it!
DISTANCE AND ADVANCED DEGREE STUDENT MUSIC ORIENTATION

Prior to the first Evensong
 English heritage – Choral with organ; a restrained style and sound.
 Basic principles for singing:

o We sing with “One Voice”
o What “corporate” means.
 As part of our discipline, we consciously work to sing as one body.
 We’re not a group of individuals who happen to be singing
together.
 We are one body, uniting ourselves – in the language of the
Sanctus – with angels and archangels, and all the saints who have
gone before.
o It’s important that we take our worship seriously, and do our best to “sing well”.
 The goal is never just to make nice music for its own sake.
But, we do our best to sing well together because God deserves nothing
less.
 When singing, be aware of yourself and those around you.

 Practically – small chapel. Loudness is not a virtue!
 Practical things:
o Chanting - Different than singing hymns! Looking for a reflective, introspective
sound. Chanting should almost never be harsh or loud. It must never have a beat.
o Don’t think about it as singing – it’s just a form of “heightened speech”

 Chanting is all about the text. We’re just letting the words float through
the air, and the fact that there is a tune is absolutely secondary.
 3 types of chanting used at the House
o “Anglican Chant”, harmonized chant, usually with organ accompaniment, used
for the Canticles and psalms for special occasions.
o Plainsong, which we use for our psalms every day and some canticles
o Anglican Chant – S-186.

 R – 1 – 2- 3
 The vertical lines in the text equal the barlines in the music.
 Once you memorize the tune, you’re all set!
o Plainsong Ps. 58.

 Bold = vertical lines in the text.
o Commas - we ignore most of them!
 In general, we observe the 2nd comma in a phrase.
 Gloria Patri:As it was in the beginning, is now;* and will be forever.
Amen.
 Te Deum - Holy, holy, holy, Lord God of Sabaoth.
Appendices
APPENDIX 1: NAMES FOR BOOKS OF THE BIBLE
From John-Julian Swanson, OJN, Elements of Offering (Nashotah: Nashotah House Press, 2016), pp. 83ff.
The Old Testament

A Reading from the Book of the Genesis
A Reading from the Book of the Exodus
A Reading from the Book of Leviticus
A Reading from the Book of Numbers
A Reading from Deuteronomy
A Reading from the Book of Joshua
A Reading from the Book of the Judges
A Reading from the Book of Ruth
A Reading from the First/Second Book of the Prophet Samuel
A Reading from the First/Second Book of the Kings
A Reading from the First/Second Book of the Chronicles
A Reading from the Book of Ezra
A Reading from the Book of Nehemiah
A Reading from the Book of Esther
A Reading from the Book of Job
A Reading from the First/Second/Third Book of the Psalms
A Reading from the Book of the Proverbs
A Reading from Ecclesiastes
A Reading from the Song of Songs
A Reading from the Book of the Prophet Isaiah
A Reading from the Book of the Prophet Jeremiah
A Reading from the Lamentations of Jeremiah
A Reading from the Book of the Prophet Ezekiel
…the Prophet Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Hábakkuk,
Zephaniah, Haggai, Zechariah, or Malachi.
The Apocryphal/ Deuterocanonical Books

A Reading from the First/Second Book of Esdras
A Reading from the Prayer of Manasseh
A Reading from the Book of Tobit
A Reading from the Book of Judith
A Reading from the Wisdom of Solomon
63 “Deuteronomy” means “A copy of this law”.

A Reading from Ecclesiasticus (or …the Book of Sirach )
A Reading from the Book of Baruch
A Reading from the Letter of Jeremiah
A Reading from the Prayer of Azariah
(or …from the Song of the Three Young Men )
A Reading from the Book of Susanna (…and the Judgment of Daniel )
A Reading from the Book of Bel and the Dragon
A Reading from the First/Second/Third/Fourth Book of the Maccabees
The New Testament

A Reading from the Gospel of Matthew/Mark/Luke/John
A Reading from the Acts of the Apostles
A Reading from the letter of Paul to the Church in Rome
A Reading from the First/Second Letter of Paul to the Church in Corinth
…in Galatia, Ephesus, Philippi, Colossae, …of the Thessalonians,
A Reading from the First/Second Letter of Paul to Timothy
A Reading from the Letter of Paul to Titus
A Reading from the Letter of Paul to Philemon
A Reading from a Letter to the Hebrews
A Reading from a Letter of James
A Reading from the First/Second Letter of Peter
A Reading from the First/Second/Third Letter of John
A Reading from a Letter of Jude
A Reading from the Revelation to John
64 “Sirach” is used in NRSV and NAB, but tends to be meaningless to Anglicans.

65 The first half of the book is the Prayer of Azariah; the second half is the Song of the Three Young Men.
66 The variations in title include “Susanna” (NRSV), “Daniel and Susanna” (REB), and “Susanna and the
Judgment of Daniel” (NJB), any of which is appropriate.

67 REB has “Daniel, Bel, and the Snake”.
68 It is wise to use this form of announcement of a reading from a Gospel outside of Eucharist (e.g., at
Offices) so as not to elicit a response, and to use “…according to…” only at Eucharist.
APPENDIX 2: TRADITIONAL PLACES TO MAKE BOWS IN THE LITURGY
From John-Julian Swanson, OJN, Elements of Offering (Nashotah: Nashotah House Press, 2016), pp. 91-93.
“Traditional” places for bows in the Liturgy.

BCP page numbers given in italics. All references to Rite II.
MEDIUM BOWS
(i.e., ±20° off vertical)
Morning Prayer:
Invitatory:
“Glory to the Father, and to the Son, and to the Holy Spirit…” (80)
“Father, Son, and Holy Spirit, one God…” (Trinity Antiphon, 81)
Venite:
“Come let us bow down, and bend the knee, *
and kneel before the Lord our Maker.” (82)
Psalms:
“Glory be…” at end of Psalter.
Canticles:
“Glory be…” at conclusion of Canticles 8, 9, 10,11, 15, 16, 17, 19 and names of Trinity in
Doxology of Canticle 12. (90)
Canticle 14 (A Song of Penitence):
“…And now, O Lord, I bend the knee of my heart, *
and make my appeal sure of your gracious goodness.” (91)
Canticle 20 (Glory to God):
“…we worship you…” and “…receive our prayer…” (95)
Canticle 21 (You are God): “…Come then, Lord, and help your people,
Bought with the price of your own blood.” (96)
Evening Prayer:
Invitatory:
“Glory to the Father, and to the Son, and to the Holy Spirit…” (117)
Phos Hilaron:
“…Father , Son, and Holy Spirit.…” (118)
Psalms:
“Glory be…” at end of Psalter.

Canticles:
“Glory be…” at conclusion of The Song of Mary (119) and
The Song of Simeon (120)
Holy Eucharist:
Gloria:
“…we worship you…” and “…receive our prayer…” (356)
“…worshipped and glorified…” (359)
SOLEMN BOWS
(90° from vertical)
Morning Prayer:
Canticle 21 (You are God):
“…Holy, Holy, holy Lord, God of power and might,’
Heaven and earthy are full of your glory…” (95)
Holy Eucharist:
Nicene Creed:
“…incarnate from the Virgin Mary. and was made man.” (358)
Confession of Sin:
We strongly recommend making a solemn bow for the Confession of Sin (360) rather than
kneeling, since the Peace follows immediately and it is difficult for everyone to shuffling up
from their knees to a standing position so quickly.
APPENDIX 3: TRADITIONAL PLACES TO MAKE THE SIGN OF THE CROSS
From John-Julian Swanson, OJN, Elements of Offering (Nashotah: Nashotah House Press, 2016), pp. 91-93.
Principle: The sign of the cross has been used by Christians from virtually the
beginning. Tertullian (c. 204 AD) remarks that it was already a “long-continued
observance”69, as does Cyril of Jerusalem (c. 360)70, Origen (c. 240)71, and Justin Martyr
(c. 150)72. At first it was a small cross, traced on the forehead with a finger or thumb in a
secret remembrance of one’s baptismal anointing (See Rev. 7:3; 9:4 and 14:1). It then
appears to have expanded to the large cross from shoulder to shoulder at least partly as
a sign of opposition to the fifth century Monophysite heresy. Then two fingers were
used to trace the larger cross, representing the orthodox teaching of the two natures and
two wills of Christ. In some cases, the thumb and forefinger were crossed to symbolize
the cross of Christ, and before long the thumb and first two fingers were commonly
used together to symbolize the Holy Trinity, and the cross was traced from forehead to
breast and from right to left (a practice retained to this day by the Eastern Orthodox
traditions) and often involved a kissing of the thumb at the end.
About the year 1000 AD, the Abbot Aelfric preached to his people that “…With
three fingers one must bless himself for the Holy Trinity”,73 and an Anglo-Saxon homily
exhorts Christians to “bless all their bodies seven times with Christ’s rood taken”74 and
in the 8th century the Venerable Bede advises Bishop Egbert to tell his people “with
frequent diligence to use upon themselves the sign of our Lord’s cross.”75 In the “Prayer
Book of King Henry” (11th century) there is a direction in the morning prayers to mark
with the holy Cross “the four sides of the body”.
Long before the close of the Middle ages, in the West, the sign of the cross came to
be made with the open hand and the bar of the cross traced from left to right.’ The 15th
century Bridgettine nuns of Sion wrote: “At this blessing, you begin with your hand at
the head downward, and then to the left side, and after to the right side, in token and
belief that our Lord Jesus Christ came down from the Head, that is from the Father,
unto Earth by His Holy Incarnation, and from the Earth into the left side, that is Hell, by
69 De Corona, 30.
70 Catechetical Lecture 13, 36.
71 Homilies on Ezekiel, c. 9.
72 Apology 60, P.G. 6, 447.
73 Aelfric (B. Thorpe, tr.) The Homilies of the Anglo-Saxon Church I, 462.
74 Blicking. Homilies, 47. (And it is recorded that people engaged in almost frenzied multiple crossings of
all parts of their bodies when the Sacrament was elevated at mass.)
75 Bede, Letter to Egbert.

His Bitter Passion, and from thence onto His Father’s right side by His glorious
Ascension.”76
Practice: There are times during the liturgy when it is traditionally appropriate to
make the sign of the cross on oneself (with BCP page numbers):
1. In Morning Prayer:
a. Small cross on the lips with the thumb at “Lord, open our lips.” (80)
b. At beginning of New Testament Canticles (#15, 16, 17, 18, 19)
This serves as recognition that the Canticle has a Christian origin.
c. At “…in the glory of God the Father” in Canticle 20. (94)
d. At “…resurrection of the body + …” in the Apostles’ Creed. (96)
Originally, this was an “acted prayer”, praying for one’s own resurrection.
e. At the concluding Grace. (102)
2. In the Eucharist:
a. At Salutation (“+ Blessed be God…”; or “+Alleluia…” or “+ Bless the Lord…”.
(355)
b. At Absolution (if Penitential Order is used) (353)
c. In Gloria at “…+ in the glory of the Father…”
d. Small crosses on forehead, lips and breast with thumb at Gospel
announcement. (357)
Note: This is not an anatomical display, so make the cross in the center of the breast.)
e. At “…resurrection of the body + …” in Creed (359)
f. In absolution (if the Confession is used) (360)
g. At “+Blessed is he…” in Sanctus (362, 367, 371, & 373)
h. At personal sanctification prayer:
Prayer A. “…Sanctify + us also…”
Prayer B. “…being sanctified by the Holy Spirit…”
Prayer D. “…your Holy Spirit may descend + upon us …”
h. While observing the Elevation of Consecrated Host and Chalice.
i. Before and after receiving Holy Communion.
j. At the final blessing, if there be one.
3. At Noonday Office
a. At Salutation: “+ O God, make speed to save us.” (103)
76 The Myroure of our Ladye, p. 80.
4. At Evening Prayer:
a. At Salutation: “+ O God, make speed to save us.” (117)
b. At beginning of Magnificat (119)
c. At beginning of Nunc Dimittis (if used) (120)
d. In Apostles’ Creed at “…resurrection of the body +…” (120)
e. At the Grace (126)
5. At Compline:
a. At “+Our help is in the Name of the Lord”. (127)
b. At the Absolution (128)
c. Before Nunc Dimittis (if used) (134)
d. At the Grace “…+ Father, Son, and Holy Spirit…”
A cautionary note on individual, personal ceremonial acts: almost

everyone is tempted at one time or another to begin to practice
some overt personal, unique, and idiosyncratic ceremonial acts—
an extra sign of the cross, a kissing of the fingers, a deeply
humble bow, some devout expressive hand movements, a
genuflection, etc. While I do not doubt the sincerity of such acts, I
vigorously caution against them! If they are being done overtly,
then they are being done with the knowledge that they will be
observed by others, and in our self-oriented culture, they can only
involve a recognition that one will be seen as especially pious and
devout. (“I am holier than thou!”) In fact, such actions are
spiritually highly dangerous because they risk the judgment of
Matthew 6:5 “Do not be like the hypocrites; for they love to stand
and pray in the synagogues and at street corners, so that they may
be seen by others. Truly I tell you, they have their reward.” Better
far to add wholly private ceremonies, i.e., making a sign of the
cross on the thumb with the forefinger, a tiny cross on the
forehead by the thumb covered by the hand, a closing of the eyes
and a silent “Maranatha”, etc. The less pious you appear, the more
truly pious you will be…in fact.
Note [added by the compiler]: By longstanding tradition, all Matriculated students and alumni make the
sign of the cross at “Bless all who may be trained here” in the Prayer for Nashotah House.

APPENDIX 4: THE CALENDAR
January
1 A The Holy Name of Our Lord Jesus Christ
2 b
3 c
4 d
5 e
6 f The Epiphany of Our Lord Jesus Christ
7 g
8 A
9 b
10 c William Laud, Archbishop of Canterbury, 1645
11 d
12 e
13 f Hilary, Bishop of Poitiers, 367
14 g
15 A Martin Luther King, Jr., Civil Rights Leader (Preface of Baptism)
16 b
17 c Antony, Abbot in Egypt, 356
18 d The Confession of Saint Peter the Apostle
19 e Wulfstan, Bishop of Worcester, 1095
20 f Fabian, Bishop and Martyr of Rome, 250
21 g Agnes, Martyr at Rome, 304
22 A Vincent, Deacon of Saragossa, and Martyr, 304
23 b Phillips Brooks, Bishop of Massachusetts, 1893
24 c
25 d The Conversion of Saint Paul the Apostle
26 e Timothy and Titus, Companions of Saint Paul
27 f John Chrysostom, Bishop of Constantinople, 407
28 g Thomas Aquinas, Priest and Friar, 1274
29 A
30 b King Charles the Martyr (Preface of a Saint II)
31 c
February
1 d
2 e The Presentation of Our Lord Jesus Christ in the Temple
Anskar, Archbishop of Hamburg, Missionary to
3 f
Denmark and Sweden, 865
4 g Cornelius the Centurion
5 A The Martyrs of Japan, 1597
6 b
7 c
8 d Note: Ember Day happens soon (p.18).
9 e
10 f
11 g
12 A
13 b Absalom Jones, Priest, 1818
Cyril, Monk, and Methodius, Bishop, Missionaries
14 c
to the Slavs, 869, 885
15 d Thomas Bray, Priest and Missionary, 1730
16 e
17 f
18 g
19 A
20 b
21 c
22 d
23 e Polycarp, Bishop and Martyr of Smyrna, 156
24 f Saint Matthias the Apostle
25 g
26 A
27 b George Herbert, Priest, 1633
28 c
29
March
1 d David, Bishop of Menevia, Wales, c. 544
2 e Chad, Bishop of Lichfield, 672
3 f John and Charles Wesley, Priests, 1791, 1788
4 g
5 A
6 b
7 c Perpetua and her Companions, Martyrs at Carthage, 202
8 d
9 e
10 f
11 g
12 A Gregory the Great, Bishop of Rome, 604
13 b

14 c
15 d
16 e
17 f Patrick, Bishop and Missionary of Ireland, 461
18 g Cyril, Bishop of Jerusalem, 386
19 A Saint Joseph
20 b Cuthbert, Bishop of Lindisfarne, 687
21 c Thomas Ken, Bishop of Bath and Wells, 1711
22 d James De Koven, Priest, 1879
23 e Gregory the Illuminator, Bishop and Missionary of Armenia, c. 332
24 f
25 g The Annunciation of Our Lord Jesus Christ to the Blessed Virgin Mary
26 A
27 b Charles Henry Brent, Bishop of the Philippines, and of Western New York, 1929
28 c
29 d John Keble, Priest, 1866
30 e
31 f John Donne, Priest, 1631
April
1 g Frederick Denison Maurice, Priest, 1872
2 A James Lloyd Breck, Priest, 1876 (SUBJECT TO TRANSFER).
3 b Richard, Bishop of Chichester, 1253
4 c John McKim, Missionary to Japan (Preface of Apostles and Ordinations)
5 d
6 e
7 f Tikhon, Patriarch of Russia (Preface of Trinity Sunday)
8 g William Augustus Muhlenberg, Priest, 1877
9 A William Law, Priest, 1761
10 b
11 c George Augustus Selwyn, Bishop of New Zealand, and of Litchfield, 1878
12 d
13 e
14 f
15 g
16 A
17 b
18 c
19 d Alphege, Archbishop of Canterbury, and Martyr, 1012
20 e
21 f Anselm, Archbishop of Canterbury, 1109
22 g
23 A Michael Ramsey (Preface of the Dedication of a Church)
24 b
25 c Saint Mark the Evangelist
26 d
27 e
28 f
29 g Catherine of Siena, 1380
30 A
May
1 b Saint Philip and Saint James, Apostles
2 c Athanasius, Bishop of Alexandria, 373
3 d
4 e Monnica, Mother of Augustine of Hippo, 387
5 f
6 g
7 A
8 b Dame Julian of Norwich, c. 1417
9 c Gregory of Nazianzus, Bishop of Constantinople, 389
10 d Note: Rogation Days happen soon (p.18).
11 e
12 f
13 g Note: Ember Day happens soon (p.18).
14 A
15 b
16 c
17 d
18 e
19 f Dunstan, Archbishop of Canterbury, 988
20 g Alcuin, Deacon, and Abbot of Tours, 804
21 A
22 b
23 c
24 d Jackson Kemper, First Missionary Bishop in the United States, 1870
25 e Bede, the Venerable, Priest, and Monk of Jarrow, 735
26 f Augustine, First Archbishop of Canterbury, 605
27 g
28 A
29 b
30 c

31 d The Visitation of the Blessed Virgin Mary
The First Book of Common Prayer, 1549, is appropriately

observed on a weekday following the Day of Pentecost.
June
1 e Justin, Martyr at Rome, c. 167
2 f The Martyrs of Lyons, 177
3 g The Martyrs of Uganda, 1886
4 A
5 b Boniface, Archbishop of Mainz, Missionary to Germany, and Martyr, 754
6 c
7 d
8 e
9 f Columba, Abbot of Iona, 597
10 g Ephrem of Edessa, Syria, Deacon, 373
11 A Saint Barnabas the Apostle
12 b
13 c
14 d Basil the Great, Bishop of Caesarea, 379
15 e
16 f Joseph Butler, Bishop of Durham, 1752
17 g
18 A Bernard, Mizeki, Catechist and Martyr in Rhodesia, 1896
19 b Wulfstan, Bishop of Worcester, 1095
20 c
21 d
22 e Alban, First Martyr of Britain, c. 304
23 f
24 g The Nativity of Saint John the Baptist
25 A
26 b
27 c
28 d Irenaeus, Bishop of Lyons, c. 202
29 e Saint Peter and Saint Paul, Apostles
30 f
July
1 g
2 A
3 b
4 c Independence Day
5 d
6 e
7 f
8 g
9 A
10 b
11 c Benedict of Nursia, Abbot of Monte Cassino, c. 540
12 d
13 e
14 f
15 g
16 A
17 b William White, Bishop of Pennsylvania, 1836
18 c
19 d
20 e
21 f
22 g Saint Mary Magdalene
23 A
24 b Thomas a Kempis, Priest, 1471
25 c Saint James the Apostle
26 d The Parents of the Blessed Virgin Mary
27 e William Reed Huntington, Priest, 1909
28 f
29 g Mary and Martha of Bethany
30 A William Wilberforce, 1833
31 b Joseph of Arimathaea
August
1 c
2 d
3 e
4 f
5 g
6 A The Transfiguration of Our Lord Jesus Christ
7 b John Mason Neale, Priest, 1866
8 c Dominic, Priest and Friar, 1221
9 d Herman of Alaska (Preface of Apostles and Ordinations)
10 e Laurence, Deacon and Martyr at Rome, 258
11 f Clare, Abbess at Assisi, 1253
12 g

13 A Jeremy Taylor, Boshop of Down, Connor, and Dromore, 1667
14 b
15 c Saint Mary the Virgin, Mother of Our Lord Jesus Christ
16 c
17 e
18 f William Porcher DuBose, Priest, 1918
19 g
20 A Bernard, Abbot of Clairvaux, 1153
21 b
22 c
23 d
24 e Saint Bartholomew the Apostle
25 f Louis, King of France, 1270
26 g
27 A
28 b Augustine, Bishop of Hippo, 430
29 c
30 d
31 e Aidan, Bishop of Lindisfarne, 651
September
1 f
2 g The Martyrs of New Guinea, 1942
3 A
4 b
5 c
6 d
7 e
8 f
9 g
10 A Note: Ember Day happens soon (p.18).
11 b
12 c John Henry Hobart, Bishop of New York, 1830
13 d Cyprian, Bishop and Martyr of Carthage, 258
14 e Holy Cross Day
15 f
16 g Ninian, Bishop in Galloway, c. 430
17 A
18 b Edward Bouverie Pusey, Priest, 1882
19 c Theodore of Tarsus, Archbishop of Canterbury, 690
20 d John Coleridge Patteson, Bishop of Melanesia, and his Companions, Martyrs, 1871
21 e Saint Matthew, Apostle and Evangelist
22 f
23 g
24 A
25 b Sergius, Abbot of Holy Trinity, Moscow, 1932
26 c Lancelot Andrewes, Bishop of Winchester
27 d
28 e
29 f Saint Michael and All Angels
30 g Jerome, Priest, and Monk of Bethlehem, 420
October
1 A Remigius, Bishop of Rheims, c. 530
2 b
3 c
4 d Francis of Assisi, Friar, 1226
5 e
6 f William Tyndale, Priest, 1536
7 g
8 A
9 b Robert Grosseteste, Bishop of Lincoln, 1253
10 c
11 d
12 e
13 f
14 g
15 A Samuel Isasc Joseph Schereschewsky, Bishop of Shanghai, 1906 / Our Lady of Walsingham (of the Incarnation)
16 b Hugh Latimer and Nicholas Ridley, Bishops, 1555, and Thomas Cranmer, Archbishop of Canterbury, 1556
17 c Ignatius, Bishop of Antioch, and Martyr, c. 115
18 d Saint Luke the Evangelist
19 e Henry Martyn, Priest, and Missionary to India and Persia, 1812
20 f
21 g
22 A
23 b Saint James of Jerusalem, Brother of Our Lord Jesus Christ, and Martyr, c. 62
24 c
25 d
26 e Alfred the Great, King of the West Saxons, 889
27 f
28 g Saint Simon and Saint Jude, Apostles

James Hannington, Bishop of Eastern Equatorial
29 A
Africa, and his Companions, Martyrs, 1885
30 b
31 c
November
1 d All Saints
2 e Commemoration of All Faithful Departed
3 f Richard Hooker, Priest, 1600
4 g
5 A
6 b
7 c Willibrord, Archbishop of Utrecht, Missionary to Frisia, 739
8 d
9 e
10 f Leo the Great, Bishop of Rome, 461
11 g Martin, Bishop of Tours, 397
12 A Charles Simeon, Priest, 1836
13 b
14 c Consecration of Samuel Seabury, First American Bishop, 1784
15 d
16 e Margaret, Queen of Scotland, 1093
17 f Hugh, Bishop of Lincoln, 1200
18 g Hilda, Abbess of Whitby, 680
19 A Elizabeth, Princess of Hungary, 1231
20 b
21 c
22 d
23 e Clement, Bishop of Rome, c. 100
24 f
25 g
26 A
27 b
28 c
29 d
30 e Saint Andrew the Apostle
December
1 f Nicholas Ferrar, Deacon, 1637
2 g Channing Moore Williams, Missionary Bishop in China and Japan, 1910
3 A
4 b John of Damascus, Priest, c. 760
5 c Clement of Alexandria, Priest, c. 210
6 d Nicholas, Bishop of Myra, c. 342
7 e Ambrose, Bishop of Milan, 397
8 f Feast of the Conception of the Blessed Virgin Mary (Preface of Advent)
9 g
10 A
11 b Note: Ember Day happens soon (p.18).
12 c
13 d
14 e
15 f
16 f
17 A
18 b
19 c
20 d
21 e Saint Thomas the Apostle
22 f
23 g
24 A
25 b The Nativity of Our Lord Jesus Christ
26 c Saint Stephen, Deacon and Martyr
27 d Saint John, Apostle and Evangelist
28 e The Holy Innocents
29 f
30 g
31 A

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THE CUSTOMARY

FOR COMMUNITY CHAPEL WORSHIP AT

BEING THE COLLECTION OF CHAPEL POLICIES, PROCEDURES,

1st Complete Edition

PRINTED WITH THE APPROVAL OF THE TWENTIETH DEAN

AS ORDINARY OF THE CHAPEL

IN THE YEAR OF OUR LORD MMXVI.

First Edition - Ante Diem XVII Kal. Sept. 1|Page

2|Page THE CUSTOMARY

First Edition - Ante Diem XVII Kal. Sept. 3|Page

ON ATTENDANCE, LATENESS, AND ILLNESS

4|Page THE CUSTOMARY

Habitual non-attendance, or non-attendance as a point of pride, is dealt with by the Dean as a

ON DRESS & ACCOUTREMENTS

First Edition - Ante Diem XVII Kal. Sept. 5|Page

6|Page THE CUSTOMARY

First Edition - Ante Diem XVII Kal. Sept. 7|Page

8|Page THE CUSTOMARY

First Edition - Ante Diem XVII Kal. Sept. 9|Page

The platform on which the altar is located is called the Predella.

The wall behind the altar is called the Reredos.

First Edition - Ante Diem XVII Kal. Sept. 11 | P a g e

assembly, p. 13; on opposition to sedilia as clericalization, pp. 17-18.

First Edition - Ante Diem XVII Kal. Sept. 13 | P a g e

2. Standing before the altar ad orientum

3. Standing at the altar versus populum

ENTRANCES AND EXITS

First Edition - Ante Diem XVII Kal. Sept. 15 | P a g e

THE LITURGICAL CALENDAR

First Edition - Ante Diem XVII Kal. Sept. 17 | P a g e

 15 October – Feast of Our Lady of Walsingham (Preface of the Incarnation)

The Daily Office Lectionary

18 “Concerning the Service of the Church”, BCP 1979, p. 13.

First Edition - Ante Diem XVII Kal. Sept. 19 | P a g e

The Eucharistic Lectionary

First Edition - Ante Diem XVII Kal. Sept. 21 | P a g e

THE COLLECT OF THE DAY AT THE EUCHARIST

THE PROPER PREFACES

First Edition - Ante Diem XVII Kal. Sept. 23 | P a g e

In Seasons, the frontal is that of the season.

THE CHAPELS AND WORSHIP SCHEDULE THROUGHOUT THE YEAR

Day Morning Location Evening Location

Day Morning Location Evening Location

First Edition - Ante Diem XVII Kal. Sept. 25 | P a g e

THE MAJOR OCCASIONS OF THE ACADEMIC YEAR

First Edition - Ante Diem XVII Kal. Sept. 27 | P a g e

Note: This list is exhaustive. Omitted items are to be omitted. Rite I

First Edition - Ante Diem XVII Kal. Sept. 29 | P a g e

First Edition - Ante Diem XVII Kal. Sept. 31 | P a g e

A TABLE FOR FINDING THE APPOINTED COLLECT AT EVENING PRAYER

A NOTE CONCERNING OFFICES OUTSIDE OF TERM TIME

The Season of Advent through the Baptism of Christ42

The Season of Lent including Holy Week

The Season of Easter through Pentecost

First Edition - Ante Diem XVII Kal. Sept. 33 | P a g e

At Nashotah House, the rites are used as follows:

when Her Majesty is in particularly danger (see Hatchet, Commentary, p. 319).

First Edition - Ante Diem XVII Kal. Sept. 35 | P a g e

First Edition - Ante Diem XVII Kal. Sept. 37 | P a g e

when Her Majesty is in particularly danger (see Hatchet, Commentary, p. 319).

First Edition - Ante Diem XVII Kal. Sept. 39 | P a g e

First Edition - Ante Diem XVII Kal. Sept. 41 | P a g e

 The Opening Acclamation appropriate to the Season is chanted

First Edition - Ante Diem XVII Kal. Sept. 43 | P a g e