Divine Office / Ordinariate

Divine Worship: The Daily Office — A Review of the Australian Ordinariate’s Draft in the Ordo 2019

Members and fellow-travelers of the Personal Ordinariate of the Chair of St. Peter (OCSP), which has jurisdiction over parishes in the United States and Canada, have been waiting for some years on official information about the status of the Daily Office in the Ordinariate’s Divine Worship form, said to be sitting in Rome awaiting approval.

Thankfully, the Personal Ordinariate of Our Lady of the Southern Cross, based in Australia, has now published their own draft version of the Office, available in hard copy on Lulu.com, and I am happy to say it is fully usable for those of us in the U.S. or Canada (or for those in the UK for that matter).

I just received my rather affordable copy (less than $20), and thought I’d publish a few photos along with some comments and first impressions for those who might be interested.


The front of the Australian Ordo 2019.

The Ordo 2019 is a handy and functional volume. At 6″ x 9″ and 434 pp., and a hardcover, it is perhaps not as comfortable to hold as most breviaries, but it is not unwieldy either. If my previous experiences with Lulu’s hardcover binding are any indication, this will put up with plenty of abuse.

It is printed in black and white (no red for rubrics), except for the coat of arms of the OLSC on the front.

The ribbons in the picture above and in those that follow are my own set; it does not come with ribbons, and you will definitely need them to effectively use this book for the Daily Office! (Note that the standard removable ribbon sets for the Liturgy of the Hours are too short for the purpose.) Unless you really have a thing for Post-it notes or holy cards, I recommend getting a set of 5 or 6 ribbons long enough to fit.


Ordo 2019, another perspective.

The biggest selling point of this Ordo is the sheer amount of functional content it contains that enables one to pray the Office in the Ordinariate use without requiring 4+ books. The title page speaks for itself:


Make Long, Epic Titles Great Again!

Here is the complete Table of Contents:

The volume opens with a very nice prefatory letter by the Australian ordinary, Msgr. Harry Entwistle, on the importance of the Office in the patrimony of the Ordinariates:


Msgr. Entwistle’s Preface

The Ordo & Calendar section, which takes up the bulk of the volume, contains complete rubrics for each day, indicating the Scripture lessons (two in the morning, two in the evening, following a revision of the 1961 English Lectionary that is also used by the other two Ordinariates) appointed in the Office, but also any special seasonal/festal invitatories, whether the Te Deum or the Athanasian Creed (Quicumque vult) is to be said.

Best of all, each day includes the reproduction of the appropriate Collect, as well as proper antiphons for the Benedictus and/or Magnificat at morning and evening prayer, respectively, for Feasts, Solemnities and Sundays. (Memorials and ferias continue to follow the Anglican tradition of no antiphons for the Gospel Canticles. The appointed Psalms of the day never have antiphons and are always in directum, also keeping with Anglican tradition.)

Here is are a couple of sample pages of the Ordo & Calendar:


The special Christmas Invitatory, replacing the usual Venite (Ps 95) during the Christmas Octave.


Ordo entry for Dec. 30, Holy Family Sunday within the Octave of Christmas

The above showcases the incredibly useful way this Ordo was put together, with the psalms (for those following the 7-week instead of the traditional Cranmerian 30-day Psalter), lessons, special rubrics (in this case, Christmas Invitatory and Te Deum at Mattins), Collect, and proper Gospel Canticle antiphons all included in one convenient spot.

Here are some photos of the Office proper:


The Latin is a nice touch, and a great reminder that the special charism of the Ordinariate with regard to the Office ultimately relates to, and is to be shared with, the entire Western Church.


The Sentences and penitential prayer (and, if a priest is present, prayer of absolution) are consolidated into a single “Fore-Office,” to be said ad libitum before Mattins and/or Evensong. Note that unlike most editions of the Book of Common Prayer, the Our Father is never said in the Fore-Office, but is always said before the intercessions and Collects in the Office proper.


The beginning of Morning Prayer (Mattins).

Note that unlike the rubrics given in John Covert’s dynamic online Daily Office site, this Ordo calls either for the responsorial V. Praise ye the Lord. R. The Lord’s Name be praised, as in most Anglican forms, or Alleluia (the officiant and people together), but not both.


On Feasts, Solemnities and Sundays in Eastertide, Ps. 95 (Venite) is always replaced (note: “shall,” not “may!”) with Ps. 100 (Jubilate) in the invitatory at Morning Prayer.


The beginning of None (Midafternoon Prayer).

I was very pleased to see that Terce, Sext and None (the third, sixth and ninth hours of prayer, also known as midmorning, noon and midafternoon prayer, respectively, in the ordinary form of the Liturgy of the Hours) were included in full.

In the Ordinariate use, these minor daytime hours follow the 1,500-year Benedictine monastic tradition in assigning unchanging psalmody: Pss 120-122 for Terce, 123-125 for Sext, and 126-128 for None (in directum, no antiphons).

Together, they constitute the majority of the so-called Gradual Psalms, also known as the Songs of Ascent, that the Old Testament People of God were said to have customarily sung while going up to worship at the Jerusalem Temple on the major annual feasts of Israel.

I was even more pleased that, unlike last year’s digital Ordo, which merely indicated that “here an appropriate hymn may be sung” at the beginning of the minor hours, Ordo 2019 actually reproduces excellent English translations in Long Meter of the proper ancient Office hymns for these hours (Nunc sancte nobis Spiritus for Terce, Rector potens, verax Deus for Sext, and Rerum Deus tenax vigor for None).

After the introduction, hymn, and three psalms, follows a little chapter of Scripture (following a weekly cycle), a corresponding versicle and response, the Collect of the Day (or alternatively, a fixed Collect for the time of day), and the closing versicles (V. Let us bless the Lord. R. Thanks be to God).

Interestingly, the officiant may also optionally add the customary prayer for the departed, “May ✠ the souls of all the faithful departed, through the mercy of God, rest in peace.”

(As an aside, this prayer has an interesting history in the Roman Office. Briefly: prior to 1568, there was a general obligation to recite the Office of the Dead each day, in addition to the regular Office. Pope Pius V abolished this onerous obligation, and instead inserted the brief verse to close all hours of the regular Office, except for Compline. The reforming Consilium after the Second Vatican Council removed it, on account of the reintroduction of intercessory prayers at Vespers in the Liturgy of the Hours. The last of these intercessions is always for the dead, so ending each hour by praying for the dead was deemed to be unnecessarily repetitive.)

In addition to the daytime hours, the Ordo also includes an order for Compline, another supplementary hour that is something of a duplication in the Anglican tradition, given that Evensong is a combination of the hours of Vespers and Compline. The psalms of Compline are also unchanging, and follow the pre-1911 Roman tradition (Pss 4, 31:1-6, 91, 134), although the rubrics state that “one or more” of these psalms may be said.

Also in continuity with older western tradition, Compline does open with the blessing (“The LORD Almighty grant us a quiet night and a perfect end”) and the invariable verse from 1 Peter 5:8-9, “Brethren: Be sober, be vigilant…,” “✠ Our help is in the name of the Lord,” and one of two options for a confession of sins (both of them must be of Anglican provenance, or at least I do not recognize them from either older or newer Roman tradition).

The invariable hymn (Te lucis ante terminum in English translation) follows the Psalmody, as in the older Roman tradition (and not at the beginning of the hour, as in the reformed Liturgy of the Hours).

This usage is also followed in Mattins and Evensong, where the proper Office Hymn may be sung before the Gospel Canticle (Benedictus or Magnificat). Although the Ordo does not include hymnody except for the daytime hours and Compline, I strongly recommend Fr. Samuel Weber OSB’s Hymnal for the Hours, containing about 500 proper Office hymns (including some with two different translations) from the Liturgia Horarum in fine English translation and set to their proper Gregorian chant tones.


The beginning of Compline.

Conforming to the English tradition of the Book of Common Prayer (and unlike the American tradition), the Ordo includes the Quicumque vult, that magnificent statement of trinitarian faith once ascribed to St. Athanasius and still colloquially called the “Athanasian Creed.” It is to replace the Apostles’ Creed at Mattins or Evensong on Trinity Sunday and certain other solemn feasts.


The Quicumque Vult.

Lastly, here is the “secret sauce” that makes this Ordo a true — and truly usable — Office book for those wishing to pray according to the Ordinariate’s use: it includes the complete Coverdale psalter, divided according to Thomas Cranmer’s traditional 30-day cursus.


The secret sauce that makes the Ordo 2019 a single-volume wonder: The Psalter

My only (very minor) complaint about it is that, unlike all editions of the BCP I have seen, it does not have a handy header or footer note to more quickly see which day/time of day (e.g. Evening, Day 29) one is turned to, so you have to rely on the body of the text, or (ideally, if the Daily Office does its job!) your intimate knowledge of how the psalms are divided.

Bottom line?

Hearty congratulations to the Australian Ordinariate! They have managed to produce the first affordable, simple, and eminently usable true Ordinariate Daily Office book, even if it is ad experimentum, and even if it won’t line up 100 percent with what is expected to be in the American usage.

Msgr. Entwistle’s Preface is exactly right: with this Ordo 2019 and a copy of the Bible (the official Ordinariate Scripture lectionary is the Revised Standard Version, Second Catholic Edition), you can now have a full Daily Office cycle in the Ordinariate Use. Add in the optional and equally affordable Hymnal for the Hours, and you will be set until January 1, 2020.

If you have any questions or comments about the Australian Ordo 2019 that I didn’t cover here, feel free to comment below, or email me directly at tomsdigest@gmail.com.



23 thoughts on “Divine Worship: The Daily Office — A Review of the Australian Ordinariate’s Draft in the Ordo 2019

  1. Thanks for this, it was very enlightening (and I’ve ordered a copy!). If anyone from the POCSP chancery reads this, I’d be happy to help produce a prayer book of our own, gratis. I’ve proofread several published works and have spent many hours formatting documents and brochures for fun.

  2. What exactly makes it necessary to get a new Office book in January 2020? After 3 years’ Ordos going through years A through C of readings would you be set to reuse 2019 in the year 2022? What all changes from year to year? At $20 it’s not bad, but prevents it from being the kind of thing a parish could purchase and use for the next two decades or more.

    • Good question. I see a couple of major issues: first and most obvious, the calendar won’t match up exactly from year to year. The Ordo is based specifically on a particular calendar year in which various seasonal and sanctoral feasts line up just so. This year, e.g., Epiphany falls on a Sunday that also happens to line up with the 6th. But what about when the next Year C rolls around? How do I know whether to transfer or not? The other problem is the interim nature of the Office texts. They may well change. In fact, one glaring change I noticed from Ordo 2018 to Ordo 2019 is the disappearance of a separate Office of the Dead. That’s just the nature of ad experimentum texts.

      So, it may not be impossible to reuse the books, but they would start needing adjusting, penciling-in, researching differences etc., which obviates the whole point of having a ready-made Ordo for a particular year.

      • Gotcha. I look forward to when these issues are ironed out. Good of the Aussies to do our common beta testing until the final product gets released.

      • Indeed. Unfortunately, here too, it’s a “yes and no,” as the two uses will be similar but the three ordinariates in my understanding will not share the exact same publication as it was in the case of the Missal.

        There are differences between the American and English versions of the Coverdale psalter; we will likely not have the Athanasian Creed (never a part of the American BCP tradition); etc. So there will be not one, but three final products. It’s similar enough to be completely usable without major problems, though.

      • Either way, I wouldn’t personally purchase the official Office book for congregational parish use. It’s much cheaper to make your own booklet for what you need, and plus, you can include music like that.

  3. Pingback: OLSC’s Ordo for 2019 – St. Benet Biscop Chapter of St. John's Oblates

  4. Dear Tom,

    Thank you very much for your gracious review. I note all the points at which we can improve the work for the future (headers & footers, and so on). Such criticisms are highly constructive and are received with gratitude. Apart from any typos or omissions, it is great to get structural feedback like this.

    We do look forward to the day when Rome officially approves the Divine Office. That day is not yet. We have a wider concern, which you have alluded to, and which Monsignor Entwistle addresses in the Preface, that the Office is one of those treasures to be shared. Not that alone, but that the spiritual good of the Ordinariates is currently suffering for lack of a definitive approval. Therefore, in order to increase the spiritual treasure of the our Ordinariate we wanted to get people praying the Office as a Common Prayer. We didn’t envisage that this work would be of use to anyone other than those in the Personal Ordinariate of Our Lady of the Southern Cross. I am somewhat astonished that we have had, a.) so many copies sold so far, and, b.) that many of those copies are going to the UK, the USA and Canada!

    I feel I need to assuage some of your concerns about the eventual Office that you will have in the USA/Canada (and also in the UK, if they use the same version). The basic pattern here in this Draft is what the US/Canadian Ordinariate will have. The wonderful team charged with the work on the Office in the CSP have done the heavy lifting, and, while everyone would always desire a wider consultation, at some point, what gets included needs a focussed decision-making process. The Draft is now submitted to the Holy See. The Australian Ordinariate jumped on board with the US’s version, because we saw that their Draft Office was very good, and also we wanted unity with the CSP, and prayed that OLW would also use it. So the Draft Office of the US became a little more “English” in its inclusions, and more international in tone, and thus had to be more flexible for all three Ordinariates to use, and, especially for the Canadians to use. Canada like Australia is a Realm of Her Majesty, so the prayers for the Sovereign needed to be included. Other major additions, like the Athanasian Creed, and the rest will be found in the eventual version shared by the three Personal Ordinariates, therefore, so you need not worry over much.

    On that note, in compiling this year’s Ordo, I did, therefore, edit out a few of the more “American” things in the Draft, like the prayer, “O Lord, save the State” (in the Suffrages), and some of the prayers for the President, because we don’t have one of them, but we do have a Queen! There were some other prayers we excised from the most beautiful (I think) addition to the Draft Office: the Occasional Prayers & Thanksgivings section. The ones we took out were focussed on institutions which we don’t have in Australia. The prayers in that section, however, are really useful for everyday use. In my humble opinion, this section is a spiritual highlight of the Draft Office. The prayers for vocations, the Ordinariate, the Patrimony, and so on, are really wonderful and ought to be on all of our lips.

    If the Divine Worship: Draft Office fails to be approved in its current form in Rome, and each of the Ordinariates is forced then to issue its own Office according to “Proper Law”, then, we will probably add in a few more things, such as the Hereford antiphons for the Benedictus and Magnificat for ferias, and possibly an expanded Commons section – which has not been included in this Ordo, because all of it was put into each day, instead, as required.

    I also made the editorial decision not to include the Office of the Dead. Yes, we had it in there last year, but it took up a lot of space, and, in an already thick volume, if you wish to say it as a votive office, it is all contained in the Office for All Souls on November 2. It was thus more the case of removing a duplication in the material. Of course, an official copy of the Office would have it in its proper place, naturally.

    I was also tempted to leave out Compline, because it too is slightly redundant, but, I think that it may serve its use as a private devotion before bed for individuals or in religious communities. Clearly, Compline, as you say above, is already covered in Evensong.

    I am, myself, currently working on a noted version of the Office-to-be, using Sarum, York and other chant of the English Latin patrimony, but that will take a fair amount of time to come to fruition.

    I pray that for next year, we will see the Roman congregations and the Pope giving approval to our Office, so that we can “just” print an Ordo in the future. If not, we will need to assess what is required towards the end of the year. I ask people to pray. Pray for Rome to approve our Office. Pray to Our Lady of Walsingham. Pray to Saint Peter. Pray, pray, pray! Ask everyone to pray for this intention! It will happen!

    God bless you all, and, for those of you who are using the Ordo, I hope it helps you on your spiritual journey, for that is, after all, the most important goal it has.

    Nigel McBain.

    • Mr McBain,

      Thank you for this superb reply! Your very first paragraph made me chuckle, since I’ve already remarked to a few people that your work is nearly perfect but for a few formatting things (I wouldn’t say formatting “problems”, as a good deal of that’s subjective).

      I’ll continue praying for the release and publication at long last of our official Office book (hopefully printed by the CTS or Ignatius Press…or even Baronius). Till then, I’ll quite happily use your book for prayer. Much as I love my 1928 BCP, you’ve got me to change!

      I’m very curious about the Athanasian Creed you chose to include. Why the Canadian version rather than the traditional English rendition (which is also included in the 1979 American BCP)? It’s by no means a bad translation, but I found it to be a wee bit awkward to pray. Partly due to my own familiarity of the older version, but partly also because the Canadian one doesn’t enjoy as nice and flowing a meter. While we’re hoping and praying, I’ll hope and pray that my favored translation triumphs in the end, ha!

      I wonder too about the ordo itself. You mention “just printing an Ordo” to go along with the prayer book in the future. Does this imply that the official prayer book lacks any sort of ordo or lectionary? If so, this seems like it’d just make praying the office as clumsy as it has been up till the release of your fine book. Now I can pray with my Australian Ordo and a Bible; I’d hate to go back to using three books instead (prayer book, separate ordo, and Bible), especially when I’ve used a very handy volume containing both the BCP and KJV under one cover for years.

      All that said, I’m immensely grateful for your work, and am excited to pray with it all this year. I’d only be too happy to dedicate the necessary time and effort towards creating a version specifically for the Personal Ordinariate of the Chair of St Peter if asked – but until then, I’ll be praying like an Australian!

    • Nigel, thank you for your gracious comment that helps put your work in further context! All your editorial decisions make sense to me. I know I’m not alone in thanking you heartily for all this work you did.

      I do have a couple more in-depth rubrical questions that I’m curious about, if you don’t mind:

      1) Hymns — I note that the Mattins Office Hymn is called for in the traditional place at Lauds, just before the Benedictus. (Excellent!) However, as you know, the Roman, monastic and other western offices generally have separate hymns for Matins and Lauds, which has also translated to an Office of Readings corpus of hymnody in the Liturgia Horarum. Ritual Notes (1964 edition) calls for the Mattins hymn before the psalmody, which is the traditional spot for Matins/vigils; it notes that “an additional Office hymn” “may be” interpolated before the Benedictus, though it advises against it. Often, especially on more solemn days, my personal practice has been to do both (OOR hymn after the Invitatory; Lauds hymn before the Benedictus) from Weber’s hymnal I linked above. Do you guys ever do that? How do you think that comports with your rubrics?

      2) The ordo notes that “all stand and bow for the final Gloria Patri.” Does that mean all remain seated for the other doxologies during the psalmody, and *only* stand for the final? (Here again, interestingly, Ritual Notes specifically calls for everyone to remain seated even during the final Gloria. At our parish’s informal Evensong, on the other hand, our practice is to stand for each at the end of each psalm.) What is your standard praxis over there?

      3) After the proper collect of the Marian Antiphon post-EP (or compline), do you say the “Divinum auxilium” or anything else, or just not say anything (much like the Liturgy of the Hours)?

  5. Dear Tom,

    Thanks for your questions. I shall try to answer them as best I can within the context of this new Draft Office.

    1. Hymns. This question is best answered officially by §26 in the Rubrical Directory (Pages 14-15 of the Ordo). Now for my own response:

    Having a hymn before the Psalms would seem unnecessarily to interrupt the flow of the service, in my humble and unauthoritative opinion. The Psalms are, after all, the “meat” of this part of Mattins. I say this also because, when one is using the Thirty-Day arrangement, as you know, on the 19th of the month, you don’t repeat Psalm 95, but continue on with the other Psalms of the day, and a hymn would seem to me, to interpose between the flow that this has – I actually look forward to the 19th Day because of this (I may be the only one). I suppose that if one is using the Seven-Week arrangement, there are fewer Psalms, so you could make an argument that “something else” could be added, but the rubrics don’t envisage this, and, honestly, I would advise against introducing such a practice.

    Having the Office Hymn before the Benedictus seems to me the wider Catholic (and, frankly, satisfactory) practice, at least in terms of ancient rites, and the current LOTH notwithstanding, which you have already pointed out. If one does desire having a second hymn, in order to preserve a noble and beautiful Mattins-Lauds sequence of Office Hymns, and, thereby, wish to highlight that great synthesis of the two Offices into the one, the logical place for such a Lauds hymn, as is indicated in the rubrics of the Draft Office, is after the Third Collect (Page 247 in the Ordo) and before the Sermon, if there is one. If one were really being clever in this regard, I suppose that the Hymn for Prime might even be sung as a “Recessional Hymn” after the Grace – please don’t hurt me!

    This pattern is also available for Evensong, where one could have the Office Hymn of Vespers before the Magnificat, and the Hymn of Compline after the Third Collect (perhaps as a Recessional Hymn, following the Marian Antiphon and leaving room for the choir to sing an anthem (also an option in the rubrics – see Page 272), but silence is always more effective to my taste after the Marian Antiphon, or a very soft postlude perhaps – just me!

    Ultimately, the question becomes, how long do you want this Office to be? In the case of monastic celebration, take all the time in the world! In the case of a cathedral-style liturgy, many would expect more, but in the case of a regular parochial or capitular situation, perhaps the exercise of prudent restraint may be needed. The Rubrical Directory actually allows for a reduction in the number of Readings, etc, if pastoral needs warrant. I mean, I suppose it really depends on what resources, and attention spans, you have available, etc. Context, context, context!

    In the end, Ritual Notes, The Parson’s Handbook, Anglican Services, et al. seem to dislike having an “Entrance Hymn” at the Offices, yet this, in my experience of Cathedral and parish worship in the Anglican Church, is very pervasive. These books, and others like them, are very much a part of our tradition, and they deserve serious study, yet they can’t possibly be followed completely in an altered liturgical situation as we now have it in the Personal Ordinariates. At the end of the day, we are not antiquarians, after all, but people who are seeking to pray together on a stable and regular basis under a precise set of common rules. So, my advice is, work within the set rubrics. There is, I believe, enough variation and flexibility in them to allow for differing approaches.

    2. The Gloria Patri. It is true that the rubrics instruct to stand only at the final Gloria Patri, and not the others in the celebration of Morning and Evening Prayer. The customary bow would naturally be retained (even whilst seated) for all of them. Our standard praxis in Australia would be mixed – some would stand for all, some remain seated for all. I am aware of the discussions in the literature. I am more in favour of a bit of a more “Roman” sense of obedience – if the rubrics say it, do it! I note that the Little Hours lack equivalent rubrics. In a choral recitation of the Little Hours, one would apply an approach similar to the Major Hours – stand at the Deus in Adjutorium and for the Office Hymn, sit for the Psalms, standing and bowing for the final Gloria Patri, sit for the Lesson and versicle, stand for the Collect and its introduction until the end.

    3. The Divinum Auxilium. I do myself, and surely one ought to, but privately. Actually, I think there is something to saying it sotto voce at that point. However, it is not included as an instruction in the rubrics, so it would be a personal, private devotion if thus recited (and it means you can say it in Latin too!).

    Side note: Might I draw your attention, and that of the readers of your wonderful blog, to the provision in §20 in the Rubrical Directory (Pages 13-14), which allows for a Third Lesson at either Mattins or Evensong. This is the Second Reading of the Office of Readings. It would be read before the Apostles’ or Athanasian Creed, if used. I think that, naturally, following this Lesson, it would seem logical for one also to add the Responsory attached to it in the LOTH. This would be a beautiful way of joining our worship to that of the wider Latin Church. There are, of course, going to be some lacuna for some of the English Saints who don’t have Proper Readings, but, one could use the ferial Readings in that case. With a Third Lesson, Mattin runs more akin to the ancient Office of Matins with its three Lessons.

    I hope that answers these questions to your satisfaction. Of course, liturgical opinions will differ, but, mine is that obedience to the objective rubrics ought to be the stable basis for common worship, as opposed to private devotions.

    God bless you all,

    Nigel McBain.

    • Thanks for sharing your thoughts. Very helpful. Your note about the daytime hours reminds me — am I misreading or misinterpreting it, or is there no doxology after each psalm but only at the end? Is this what was intended?

  6. “…and one of two options for a confession of sins (both of them must be of Anglican provenance, or at least I do not recognize them from either older or newer Roman tradition).”

    I think I’ve found the source of the first of those two confiteors: it appears to be taken verbatim from Oxford’s old Monastic Diurnal (where it’s the second of two options given, in my 1951 printing). Where the other came from is still a mystery to me.

  7. Dear Pomyluy,

    I would prefer the BCP Athanasian Creed myself. I will also pray that this gets resolved thus!

    When I say that we will be able just to print an Ordo, I meant we’d be like any other Catholic Diocese, or Bishops’ Conference that prints an annual Ordo. Their ordos don’t usually have the Collects in them, though.

    The Draft Office does indeed have a Lectionary Table provided with it, so you can work it out for yourself, without the assistance of an Ordo. The point of an Ordo, though, is ease of use, so the detective work is taken out and you just consult it quickly for what is required. You could just always do the detective work each day, but it remains a complicated business, as I am very much aware, and as careful as you are, there will be something you forget or overlook.

    The question is, do you really want to be “researching” what Lessons to read while you are trying to pray, or do you want them ready to go so you don’t have to worry about it? Up to you. In any case, I am hoping that in future we don’t have the need to print the Office again each year, but can just print the numbers, and possibly the Collects – in other words the material found on pages 21-232 of the current Ordo.

    The new Office would cover everything else. I hope that answers your question.

    God bless,

    Nigel McBain

    • Mr McBain,

      Thanks, that did indeed answer my question! I’m curious, would it be possible to offer this Ordo in a second format from Lulu? I’ve found myself in need of a second copy already (my wife has decided it’s hers!), and I’d happily pay an extra few dollars for a clothbound book rather than the glossy hardcover currently available. No need for a fancy dustcover, I think “Ordo 2019 – OLSC” on the spine would be quite serviceable.

      Just a suggestion – let me know what you think! 🙂

  8. I’m a little late to the party, but I had another rubrical question for anyone with insight. How does one commemorate saints’ memoria at Mattins and Evensong when something else takes precedence (E.g., memoria on Lenten Weekdays)? Is it a matter of merely reciting the saint’s collect after the collect of the higher-ranked day, then proceeding to the daily second and third collects?

      • Thank you, Tom! Two perhaps even more esoteric follow-up questions: 1) are there days on which commemoration of the impeded saint day is not permitted, or at least not customary? 2) does/may one commemorate a saint of the current day during 1st evensong for the next day?

        For the ordinary form Liturgy of the Hours, if I am reading correctly, it seems that commemoration is not permitted on Sundays:

        “Memorials During Privileged Seasons

        “237. On Sundays, solemnities, and feasts, on Ash Wednesday, during Holy Week, and during the octave of Easter, memorials that happen to fall on these days are disregarded.

        “238. On the weekdays from 17 to 24 December, during the octave of Christmas, and on the weekdays of Lent, no obligatory memorials are celebrated, even in particular calendars. When any happen to fall during Lent in a given year, they are treated as optional memorials.

        “239. During privileged seasons, if it is desired to celebrate the office of a saint on a day assigned to his or her memorial:

        “a. in the office of readings, after the patristic reading (with its responsory) from the Proper of Seasons, a proper reading about the saint (with its responsory) may follow, with the concluding prayer of the saint;

        “b. at morning prayer and evening prayer, the ending of the concluding prayer may be omitted and the saint’s antiphon (from the proper or common) and prayer may be added.”
        (from General Instruction on the Liturgy of the Hours)

        So, would the basic principles of 237-238 likely apply for the Ordinariate office?

      • The rubrical directory in the ordo says that whatever is not specified in there is ordinarily governed by the GILH, so I would think your assumption about 237-238 is correct.

        It seems like your question about EP1 would be answered by 237 as well — since it necessarily pertains to a Feast or above, the commemoration is “disregarded.”

        (Don’t shoot the messenger — I personally think that prohibiting commemorations on Sundays, Solemnities and Feasts is ridiculous. We seem to have this latter-day rationalistic aversion of occurring and concurring feasts, instead of relishing in their richness and diversity. But I digress. If you want to chat further about it, you can also feel free to email me directly at tomsdigest@gmail.com.)

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