Category Archives: CSWG

Which Ordo ?

Since it is Ordo purchasing season once again, here’s a post from last year:

Correction: the vicar designate of S Stephen’s, Lewisham tweets to let me know that Fr Hunwicke’s Ordo is still a Church Union publication; the ACS are the printers. Thank you, Father.

Almost as much as style and colour or absence of clerical shirt, which Ordo or Lectionary is used by Anglican clergy reveals something about them. Unlike the consumer group I can’t say I have done any trials, questionnaires or canvassed any opinions on Ordos. So these are just my thoughts.

There are basically four Ordos/Lectionaries for the Church of England:

1. Church House Publishing
2. Fr Hunwicke’s Ordo, now published by the Additional Curates Society but previously published by and therefore known as ‘The Church Union Ordo’; for a while Canterbury Press published it and the amusingly placed large adverts for the Lesbian and Gay Christian Movement roused the ire of a number of the Ordo’s more conservative users
3. The SPCK Ordo
4. The Additional Curates Society or ACS Ordo (but different to n.2 above – yes, I know its confusing)

Church House Publishing
This is the ‘official’ version. The printing, typeface paper, size etc match Common Worship Daily Prayer. The Calendar is Common Worship (ie no Prayer Book provision and no extras). There is a lectern size and a Common Worship size version. It is clear, easy to read, manages to get both the related and continuous readings on the Sundays; it provides first evening prayers for all conceivable days when it might be prayed.

Fr Hunwicke’s Ordo
Father Hunwicke is now a priest of the Ordinariate, it may be rather strange to have an Ordo for use in one church produced by a priest in another, but c’est la vie. Perhaps in the future the Ordinariate Ordo will be included (see note below)? Hunwicke’s notes and asides in this Ordo ( of daily, even solitary, celebration by priests received strong statements in the past) were always worth waiting for each summer. This year’s Ordo seems a little tame to me but the delay in Hunwicke’s ‘(re-)ordination’ to the priesthood in the Ordinariate was reputedly delayed because of comments on his famous blog so perhaps he is feeling a little chastened. Last year’s Ordo also contained a number of errors which may be down to the pressure of that period in the compiler’s life.
The principal features of the Ordo are:
– the Common Worship Daily Prayer lectionary
– the Daily Eucharistic lectionary
– the addition of the 1961 lectionary for the Office: this is a gentle revision of the 1922 lectionary (still authorised) removing the ‘harmonised’ reading of the synoptic gospels in that lectionary. I prefer this lectionary because the OT readings continue from Matins to Evensong; it is single year lectionary and has better coverage of Scripture. Several full printed lectionaries, many bound in with the Prayer Book, or even the fuller English Office, are around in second hand bookshops. It was also the first Office lectionary I knew, used by my parish priest in Winchester, Fr Robert Teare.
– Roman and Anglican Mass lections are printed making it very easy to spot differences;
– Roman and Anglican Sanctoral calendars are blended with differences noted, some additional observances are also included; non-canonised figures are included in the front matter rather than the daily entries which is not entirely helpful but for reasons of space probably necessary.
– Office Hymns from the English Hymnal are noted
– the four week psalter cycle of the Roman Office is noted
– helpful rubrical information for the celebration of Mass (Gloria, Creed, Prefaces etc)
This is my favourite Ordo because it includes so much in one entry and blends the Roman and Anglican provisions in a helpful way. It is, admittedly more cluttered than the Church House version because it contains more information, and is printed only in black. It is spiral bound so lies flat but may get in the way of a lectern Bible.

I am surprised that SPCK persevere with this, it too is printed in black only. The main addition is more detail on the Book of Common Prayer calendar and for those who use that it is probably necessary (although the Office lectionary is Common Worship). It is slightly thicker than the Church House version with a narrow spine and therefore need s a bit more massaging to lie flat. The Daily Eucharistic Lectionary is also included.

ACS Ordo
This is the ‘anglo-Papalist’ version and surely must be appealing to an ever shrinking market? No lectionary for the Office is given (assuming use of The Divine Office – what a shame they don’t print the two year cycle of readings for the Office of Readings). Sunday lections are given but otherwise only page references to the lectern edition of the Roman readings for Mass on Sundays and weekdays. Common Worship Sunday titles are printed but otherwise there is no attempt to refer to the Common Worship Calendar.
This Ordo is fundamentally for those who use the Roman Rite 100% within the Church of England. In order to adapt local calendars an appendix indicates which local (Roman) diocesan calendar residents of civil counties should use. Even the Days of Prayer adopted by the Roman bishops in England and Wales are given.
The Office provision includes hymn numbers given daily for Matins and Evensong both to the English Hymnal and also to Hymns for Prayer and Praise.
It is nicely printed with modern clip art in spiral bound form or for a binder available from ACS. The appendices often contain useful and interesting liturgical information on current development across the Tiber.

If you want good quality parish service booklets printing ACS have an excellent printing department who will produce whatever you ask for. They are also good for visiting cards, baptism and confirmation material etc. Go here. Also handy for cheap and cheerful chasubles.

Religious Communities
A number of Religious Communities publish Ordos. The Society of Saint Francis publish their guide to use of the Daily Office SSF but it needs to be used in conjunction with the Church House lectionary. It provides the ‘form’ of the Office to be used on each day and also additional psalmody on Sundays when the CW provision is rather light.
The Community of the Servants of the Will of God at Crawley Down publish an annual Ordo. They still use the ASB Daily Office lectionary (they also use the ASB psalter so perhaps count as ‘ASB fundamentalists …’), their Ordo contains details for the celebration of Mass that match their very rich liturgy and many Orthodox additions to the Calendar.

Fr Simon Rundell
The best electronic version is produced by the creme de la creme of alt-liturgists Blessed’s own Fr Simon (nice picture of Benediction at this summer’s Walsingham Youth Pilgrimage on the front page, Fr Simon suitably zuchettad). It imports well into Outlook and Google Calendars, references Roman and Anglican sources, contains information including Collects and propers from Exciting Holiness. Fr Simon provides the CWDP provision in full together with Eucharistic readings for Sundays and weekdays. It is the must have electronic Ordo, in may ways replacing Fr Hunwicke’s printed Ordo for Catholic Anglicans loyal to the church to which we do actually belong. References to the Roman psalter cycle are also given.
I am awaiting information from Fr Simon about an availability date for the coming year’s Ordo. 
9 Sept.: UPDATE: I have just heard from Fr Simon that his Ordo should be ready in a couple of weeks (unsurprisingly the Anglican components are proving to be the complicating matter), the best place to find it is here.

Church House Publishing
This is the e version of their printed Ordo, basic, simple, straightforward. All official lectionaries except the Additional Weekday Lectionary.

UPDATE 2 (9 Sept evening):
Father Simon Douglas reminds me via Twitter (@SimonADouglas) of Simon Kershaw’s Oremus almanac available by subscription rather than download, I haven’t used it so would be interested in comments from users, I assume it contains full Common Worship provision but no more. It may be found here.

The Ordinariate Ordo
Is available here.
It is, as one might expect, a rather eccentric document. (The Ordinariate’s Customary should be out soon and will contain more detail). It includes collects, daily psalm references (BCP monthly cycle) and all that is needed for celebrating Matins and Evensong according to Cranmer’ plan. The Daily Office readings are a terrible mish mash of the one year and two year cycles available for the Office of Readings. Since the one year cycle was a rather poor, filleted version of the two year anyway this creates a very odd lectionary. No doubt Fr Hunwicke and Msgr Burnham are working hard to develop something more satisfactory. I had hoped they would be able to get either 1922 or 1961 authorised which might have led to more resources becoming available for using these – perhaps an RSV version.The Ordinariate are already making use of the RSV rather than the Jerusalem Bible for Mass readings.

Additional Weekday Lectionary
This is the ‘pillar’ lectionary designed for circumstances where people attend the Office during the week but not regularly – such as Cathedrals. It is certainly being used at St Paul’s in London. As far as I know it is not published in any of the Ordos available.

Revised Musical settings of the refrains for the Psalms in Common Worship

I haven’t done any posting on this blog of late as I have been determined to complete a new version of the refrains to the psalms as given in

Sample page

Sample page

Common Worship. This is my third attempt at setting the refrains in Common Worship Daily Prayer to simple modal music for use at the Office (not as responsorial psalms at Mass which require a stronger melodic shape). The first was to the version of the refrains in the preliminary edition; they were longer than the final version which in some ways made it easier to set set them to music. The very short refrains in the final/definitive edition are, no doubt, easier to memorise as texts but some are very short indeed (5 syllables on for example, Psalm 75). This makes it hard to set them to music that ‘resolves’ to match the psalm tones.On my second version I think I rather just ‘cut’ the refrains and music leaving some odd endings.

Well, here is the latest version:

on the Company of Voices Resources site:

in PDF format in the main folder as “CWDP Refrains for the Psalms January 2013 -1”

a Google docs version here

a Word format version; you will need to install the Meinrad fonts which are available here.

Some refrains have remained the same since the previous version others have completely new music. I have added a suggested psalm tone to save referring to the Tonale separately. Any tone in the same mode could be used. Normally I suggest using a two part tone for the psalms and 4 part for the canticles but there are exceptions.

Pointed versions of the psalms are available on the Society of Saint Francis website here. Kevin Mayhew published Sunday Psalms, ed Andrew Moore, although out of print this is sometimes found second hand and both points the psalm texts and divides the psalms into 4 or 6 line stanzas as the Grail psalms are, which makes it easier to use longer psalm tones. The SSF version were pointed by Brother Reginald SSF who was Chaplain at Chichester Theological College when I trained for the priesthood. He was very helpful in working with me on plainsong and the setting of modern English texts. The first person to work with me on this though was Fr Romuald Simpson OSB of Douai Abbey and a little later Abbot Alan Rees of Belmont. Fr Colin CSWG (of Crawley Down) and I have also had many discussions on this subject and I have long known his music; as also that of Dom Philip Gaisford of Worth and Abbot Gregory Polan’s of Conception Archabbey. But all the faults of these psalm refrains are mine. There will no doubt be another version in due course. I am in no way a musician but simply want a simple way to sing the Office. To play over the refrains or tones I use either a tenor recorder or a keyboard app on my iPad.

I have attempted to ensure that the music of the refrains serves the text and it is the normal English pronunciation  and stress that should determine the stresses in the sung version and the length of the notes.The notes used here (on five stave lines) should be regarded as plainsong neumes and do not indicate length. Except at the triple alleluias on the laudate psalms I have not used slurs but the position of the notes over the syllables shows their use. The psalm texts and the refrains should be sung ‘lightly’ and far from ponderously. All of us who were at Chichester when Brother Reginald was chaplain remember his (frequent) exhortations to sing plainsong as a ‘dance’.

If used with a group these refrains are too short to be divided between the cantor and group so are best sung in totality by the cantor and then repeated by all; they may then be sung again at the response points in the Common Worship texts or simply at the conclusion of the psalm or doxology. Some communities repeat the refrain before and after the doxology to give three uses for each psalm.

The division of the psalms in the Book of Common Prayer over one month is indicated – as the normative pattern for Anglicans – but the CW lectionary allocation is easily used.

For a written introduction to the melodic structure of the plainsong refrains and how to set English texts the best available is in a now out of print book that sometimes appears in Abebooks: Music for Evening Prayer, Collins 1978 by Dame Hildelith Cumming of Stanbrook Abbey.


I’ve been asked for the source of the tones in the Trinity Tonale:

A – Camaldolese, from Lauds and Vespers from New Camaldoli or the Italian Salterio Monastico

B – Dom Samuel Weber OSB, the Cullman antiphonale

C – Conception Archabbey, all the notes are sung on the final stressed syllable or any spare syllables as indicated

D – various, usually somewhere in the Panel of Monastic Musicians psalm tone booklets

E – Saint Meinrad Archabbey, see here

F –  various, often the Belmont Tonale of Abbot Alan Rees

“The greatest priest I have known”

Father Gilbert Shaw (1886-1967), who from 1958-62 was Warden of the Sisters of the Love of God at Fairacres was a remarkable man. His work lives on in the life of the community at Fairacres and of the Community of the Servants of the Will of God at Crawley Down. Fr Gilbert is counted by CSWG as one of their founders, he was the link between Fr Robert Gofton-Salmond, material founder and first superior, and FAther William Sirr, Father William of Glasshampton, who pioneered the contemplative life for men in the Church of England. Father Gilbert’s teaching is also preserved in the addresses he gave to SLG which are an amazing testimony to the depth of his spiritual experience.

For me the balance in his life between social action, the demand for justice for the poor and contemplation is essential to understanding him and the Anglo-Catholic tradition in the Church of England. I am also struck by his teaching on the spiritual conflict; addresses on which I have been reading this week while on retreat at Crawley Down. This is something that resonates very strongly with me in my work with young people and in Lewisham. It is also a strong point of understanding with the Pentecostal churches which so many of our young people attend.

SLG publish a small fraction of Fr Guilbert’s writing; I hope one day they will publish more.

Here are some extracts from a paper given by Sister Isabel SLG:

‘The greatest priest’,  Archbishop Antony has said, ‘that I have known in any tradition of the Church’.


A talk given at the twelfth International, Interdenominational Congress of Religious (CIIR) at Subiaco, Italy, September 2001

SISTER ISABEL SLG,  available here

SLG Press website and bookstore is here

The wikipedia ‘stub’ here.

Arthur Royall writes about Gilbert Shaw’s work in Poplar here


“The striking authority which emanated from Father Gilbert may well have owed something to this early passion for social justice, to the unglamorous years of toil in the East End and the practical works of mercy.”

“The intentions … with which his life was offered to God, and which were also the intentions of every Mass he celebrated, were these:

The sanctification of the priesthood—holy men of prayer to guide God’s people to holiness.

The care and nurture of contemplatives—men and women in ordinary walks of life, often very lonely people—whom he spoke of as lighthouses.

The recovery of the great tradition of contemplative life and prayer—within this process he saw religious (and the contemplative communities in particular) as citadels or fortresses in the forefront of the battle against evil.

All these intentions combined to serve the strongest intention of all: that humankind, drawn to respond to God’s love made known in Jesus Christ should be restored to its original beauty in the image and likeness of its Creator. We hear such words from time to time and are perhaps used to them but, calmly considered, this over-arching intention is somewhat breath-taking. It encompasses the whole of what we mean by creation, redemption and sanctification—all that we know of the work of the Trinity. For Gilbert, to live and suffer for that end, for which ‘the whole creation is groaning in travail’, was simply his daily lot. And for this and his other intentions he did suffer—real poverty, real misunderstanding, real hostility—for much of his life.”

“As a Western Christian and priest of the Anglican Church he was perfectly clear about the weaknesses of his own tradition (even while in himself he manifested many of its strengths). He had no illusions about the accommodation of the Church of England and of other Churches to the secular status quo, or about their neglect of the commandment to love God and neighbour. He doubted their fitness to stand fast in the battle of the mind which had already begun and was being waged on many fronts and in many undercover ways throughout the world. But despite a forthright mode of expression and a certain combative strain in his character, he was never anything but loyal to the Church of his baptism and obedient to its hierarchy whose authority he accepted. He didn’t waste time in destructive criticism and he shunned, as an instrument of the Father of lies, anything like accusation of the brethren.”

Father Gilbert’s last homily:

“The Holy Spirit will never give you stuff on a plate – you’ve got to work for it.
“Your work is listening – taking the situation you’re in and holding it in courage, not being beaten down by it.
“Your work is standing – holding things without being deflected by your own desires or the desires of other people round you. Then things work out just through patience. How things alter we don’t know, but the situation alters.
“There must be dialogue in patience and charity – then something seems to turn up that wasn’t there before.
“We must take people as they are and where they are – not going too far ahead or too fast for them, but listening to their needs and supporting them in their following.
“The Holy Spirit brings things new and old out of the treasure.
“Intercessors bring the ‘deaf and dumb’ to Christ, that is their part.
“Seek for points of unity and stand on those rather than on principles.
“Have the patience that refuses to be pushed out; the patience that refuses to be disillusioned. There must be dialogue – or there will be no development.”

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