The Edward King Lecture 2025

For many in the Church of England and, indeed, other denominations, an honest answer to these questions is most likely either ‘no’ or ‘sometimes’ rather than a resounding ‘yes’.

To give you an example of what confidence in worship can sound like, here are some words from the great fourth century bishop, St Cyril of Jerusalem.  He addresses these to those who have recently been baptised at Easter and he’s talking about their experience of baptism:

‘What a strange and astonishing situation!  We did not really die, we were not really buried, we did not really hang from a cross and rise again.  Our imitation was symbolic, but our salvation a reality’.

Now there’s confidence in worship.  Our imitation was symbolic bout our salvation a reality. What I want to do in the next 45 minutes is to talk about the transformational potential that might be unlocked for us as individuals and communities if we were to discover a renewed sense of confidence in the practice of daily prayer.

To start with some definitions – my focus is not on private prayer or quiet time, but rather on the liturgical daily prayer of the church, which is most commonly referred to as the Daily Office, the Divine Office or simply Daily Prayer.

This Daily Prayer can be celebrated by communities or by individuals – but whether the context is 100 or so people here in this cathedral, or one person sitting at home in an armchair – daily prayer is always corporate, it’s always the prayer of the church – that’s significant and it’s something that I’ll come back to.

The title of this lecture refers to this book, Common Worship: Daily Prayer (CW:DP) and I want to say a brief word to introduce it before going on.

CW:DP is a member of the family of Common Worship volumes.  It was published 20 years’ ago in 2005.  Here I need to declare a conflict of interest.  I was the secretary of the group that produced this book.  We were called DOG, the C of E’s Daily Office Group.  As a result, I think it’s reasonable to say that I know more than is healthy for me about how CW:DP was produced, and it’s therefore hard for me to give you a dispassionate view of our work.

Here are some stats: getting on for 100,000 copies of this book have been sold in the last twenty years (sadly no royalties for members of DOG!); in 2021 it was transformed into an app, accessible on smart phones and tablets.  In a further development, the app now includes recordings of morning and evening prayer with music as well as the text of the services.  In the past year, the app has been accessed 5 million times, and just over 2 million audio recordings have been downloaded.

Remarkable statistics.  With that level of engagement there’s huge potential for daily prayer to further transform the lives of individuals and communities.  And that’s what I want to consider now, first by looking at some history to understand why we pray the daily office at all, and how we’ve got to where we are today.

 

History

When we look at the New Testament, there is very little evidence of how the early Church worshipped.  There is more that it doesn’t tell us than what it does – and that’s frustrating.  Liturgical scholars used to suppose that the oldest Christian practice was prayer twice a day, morning and evening, and that this would usually have been done in corporate gatherings rather than individually.  Nowadays we think that prayer three times a day may have been the more common practice.  In rural communities the timing of the thrice-daily prayer would have been regulated by the movement of the sun (sunrise, noon, and sunset), while in urban settings it seems to have coincided with the major divisions of the Roman day, which would have been publicly announced: the third hour (about 9.00am), the sixth hour (about noon), and the ninth hour (about 3.00pm).  By the middle of the third century there is evidence from Cyprian in North Africa that it was the custom there to combine the two cycles into a composite pattern of prayer five times a day (morning, third, sixth and ninth hours, and evening) and in the middle of the night.

Who prayed at these times?  Well, while there are signs that couples, families, and groups of friends may have gathered together to pray, for many Christians, as for many Jews, this is more likely to have been an individual activity.

And then, what were these early Christians praying?  We have no detailed knowledge of the content of these times of daily prayer, but from the clues that do exist we can reasonably assume that they were largely extemporized and composed chiefly of praise and intercession.  And here there’s an important difference with the daily office as it developed.  The singing of psalms and hymns seems originally to have been associated with Christian community meals not services.  However, Tertullian, writing in North Africa at the beginning of the third century, tells us that the ‘more pious’ were accustomed to include in their daily prayers psalms that have an ‘Alleluia’ in the biblical text (excuse my French only four days into Lent), so that those present could use it as a response.

 

Cathedral Office

Now, we mustn’t forget that this Church whose daily worship we have been describing was a persecuted church until the Conversion of Constantine in the 4^th century.  When persecution stopped, the public celebration of the daily hours of prayer became an established practice.  Because for most people gathering with others was only possible at the beginning and end of their working day, and not during the day or in the middle of the night, morning and evening prayer were usually the only hours that were celebrated publicly in most churches.

These services were composed of two principal elements – praise for God’s creation and redemption, and intercession for the needs of the world.  The core of morning prayer seems to have been Psalms 148-150, the great psalms of praise at the end of the psalter, which were repeated every day.  In many places, especially in the East, this was followed by the canticle, Gloria in excelsis, which in the west we associate with the Eucharist.  Psalm 51, which we heard on Ash Wednesday, often formed a penitential introduction to the service.  Only on Sundays and festivals was there any variation to this daily pattern.

Evening prayer seems to have been less standardized.  There was no equivalent of Psalms 148-150, but Psalm 141 was used because of its reference to the offering of the evening sacrifice, and the Greek hymn Phos hilaron, ‘Hail, gladdening light’, was sung at the beginning as the evening lamp was ceremonially lit, a traditional domestic custom now taken over into ecclesiastical practice.  Intercession was often in the form of a litany, with its petitions varying according to the needs of the local church.  Significantly, in neither morning nor evening prayer were there normally any Bible readings.

We now call this pattern of prayer the ‘cathedral office’.  It’s important not to get this confused with Choral Evensong with vergers, canons and choirs!  It has nothing to do with that.  The cathedral office contained distinctive features which have influenced modern revisions of daily prayer in Roman Catholic, Anglican and other churches, including CW:DP.

 

Urban Monastic

While congregations were still being urged to observe the other times of prayer wherever they happened to be, few did so, and those hours came to be thought of as the preserve of the especially devout and of the new religious communities that were emerging in towns and cities throughout the Christian world.  Some of these groups joined in whatever hours were being celebrated in their local church or cathedral and then completed the rest of the daily cycle in their own communities, while others kept the entire daily round within their community.  This pattern of prayer is usually described as the ‘urban monastic office’.

 

Desert Monastic Office

Now what about the monastics themselves?  Long before the fourth century dawned, there had been some Christians who had not been content merely with frequent times of prayer each day, but wanted to fulfil much more literally St Paul’s injunction in 1 Thessalonians to ‘pray without ceasing’, keeping up a constant vigil of praise and prayer throughout their waking hours while they toiled at their daily tasks.  This vision of ceaseless prayer was taken up by the hermits and ascetics who took to the deserts of Egypt and Syria in the early part of the fourth century.  Dissatisfied by what they saw as the laxity of the lifestyle of the majority of members of the Church in the post-persecution era, they withdrew from society and devoted their lives to engaging in spiritual combat with the devil in the most isolated of places.  Their constant prayer was interrupted only by minimal breaks for food and sleep.  The content of their prayer was significantly different from that of their contemporaries back in the towns and cities.  Instead of praise and intercession, their focus was on constant meditation on Scripture.  They would recite to themselves passages of Scripture they had learned by heart, alternating this with silent reflection on its meaning, intent on fostering their own spiritual growth towards perfection.

As communities of monks were gradually formed in the deserts, they too adopted a similar spirituality and pattern of praying.  The Pachomian communities of Upper Egypt assembled twice each day, morning and evening, and practised in those gatherings the same sort of praying as they would maintain individually in the rest of the day: different members of the community would take it in turns to read aloud a passage of Scripture, with a period for silent meditation in between.  In Lower Egypt, the monks would mostly pray alone in their cells, and here the preferred texts as the basis for their meditation were the psalms.  Each psalm was interpreted as either being addressed to Christ or to be about Christ or to be Christ speaking, and so were the natural choice of those who wanted to form their lives after the pattern of Christ.  Unlike the selected psalms of praise in the ‘cathedral office’, these communities used the whole psalter, learning it by heart and reciting it in its biblical order with silence for meditation after each psalm.  This distinctive pattern of praying is termed the ‘desert monastic office’.

As the tradition of daily prayer developed, the hard-core asceticism of the desert monks began to influence the spirituality of urban monastic communities.  The first signs of this are evident in fourth-century sources with the emergence of a nightly vigil in urban monasticism, joining the ancient time of prayer in the middle of the night to morning prayer with a service of alternating psalms and silent prayer, the psalms being sung in their biblical order.  This shortening of the period of sleep led in some cases to monks going back to bed once morning prayer was over, and to the consequent emergence in many monastic rules of an additional time of prayer after the morning office at the first hour of the day (and therefore called ‘Prime’ in the West) to put an end to this ‘second sleep’.  Together with prayer at bedtime (known as ‘Compline’ in the West), the urban monastic round in most places now consisted of a total of seven daily services, in addition to the long night office.

As time went by, Western urban monastic traditions were more profoundly affected by the ideal of the desert monks, and the practice of using the whole Psalter began to supplant the older tradition of using only certain psalms selected for their appropriateness as hymns of praise at every service of the day.  The clergy were also increasingly pressurised to be present in their churches at every one of these daily offices, especially as the distinction between monastic and clerical vocations became blurred.  Most lay people, however, generally continued to adhere to their traditional custom of attending only morning and evening prayer, but because the chanting became more elaborate and the range of psalms greater, and they themselves were illiterate and in any case unable to understand the Latin used for worship, they became passive spectators at the praise and prayer being offered by others.  In the course of time their attendance at morning and evening prayer tended to be limited to Sundays and major feasts.

While singing these offices every day came to present something of a burden even to monastic communities, it provided an intolerable load for those like the Franciscans, whose way of life was itinerant, and above all for the ordinary clergy engaged in pastoral work, or in study at the universities springing up throughout Europe in the later middle ages, or indeed in farming their glebe land as may have been more of the case in Lincolnshire!  They were required to maintain exactly the same round of prayer as their monastic counterparts.  The result was that for these people the daily office ceased to be a communal celebration and became instead something to be recited individually, and frequently not at the specified hour.  There was a common tendency to group the eight times of prayer into two major blocks each day, morning and evening, in order to fit them in within an active rather than contemplative way of life.  But sometimes even that didn’t work, and clergy and others found themselves slipping behind in finding time to recite their offices by several days – or even longer.  The most famous instance is that of the Augustinian canon, Martin Luther:

When I was a monk I was unwilling to omit any of the prayers, but when I was busy with public lecturing and writing I often accumulated my appointed prayers for a whole week, or even two or three weeks. Then I would take a Saturday off, or shut myself in for as long as three days without food and drink, until I had said the prescribed prayers. This made my head split, and as a consequence I couldn’t close my eyes for five nights, lay sick unto death, and went out of my senses.

He eventually fell three months behind and gave up altogether!

Another major factor that affected the form of the daily office in the Middle Ages was the enrichment of the liturgical year and the multiplication of saints’ days and other festivals.  Rather than simply continuing with the regular cycle of psalms and readings, there was a tendency to substitute special psalms and readings that related in some way to the particular saint or festival, as well as doing the same during the week following a major feast – its octave.  Since by the late Middle Ages saints’ days and other festivals accounted for the majority of the days in the year, the ancient monastic ideal of completing all 150 psalms in a specified period of time and reading sequentially through the Scriptures were interrupted so frequently by ‘proper’ psalms and readings that it effectively disappeared from view.  Working out which material was to be used on any given day also made the celebration of the office an extremely complicated affair.  The situation on the eve of the English Reformation is summed up very well by Thomas Cranmer in his Preface to the 1549 Book of Common Prayer:

‘to turn the book only was so hard and intricate a matter that many times there was more business to find out what should be read than to read it when it was found out’!

 

Book of Common Prayer

Now, before we turn our attention to Common Worship and how it might be used to renew individuals and communities, we need to turn briefly to Thomas Cranmer’s revision in the Book of Common Prayer.

As indicated by his preface which I’ve just quoted, Cranmer simplified the tradition of Daily Prayer which he inherited in a number of important respects:

• 8 daily services became 2, Morning and Evening Prayer, with a number of elements in the medieval office being combined into Cranmer’s new forms. Take, for example, Vespers and Compline which Cranmer combined into Evening Prayer, containing the Gospel canticles, the Magnificat and Nunc Dimittis, from both medieval offices.
• Cranmer simplified the way in which the psalter was to be read, devising a 30 day cycle over which all of the psalms were recited in order, with very few breaks for seasonal observances.
• He also simplified the calendar that was followed, removing many of the holy days with their proper readings so that the Bible could be read with very little interruption. In his lectionary scheme, the Old Testament was read once a year, and the New Testament three times, although he didn’t much favour Revelation so that didn’t get as much of a look in.

As to what Cranmer was trying to do with this revision, he claims to be going back to the practice of the early church.  He writes that the original purpose of the daily office was for ‘a great advancement of godliness: For they so ordered the matter that all the whole Bible (or the greatest part thereof) should be read over once in the year, intending thereby that the Clergy should (by often reading, and meditation in God’s word) be stirred up to godliness themselves, and be the more able to exhort others by wholesome doctrine, and to confute them that were adversaries to the truth; and further, that the people (by daily hearing of holy scripture read in the Church) might continually profit more and more in the knowledge of God, and be the more inflamed with the love of his true religion’.

Going back to what I said earlier, what was being restored here was a pure ‘monastic’ form and concept of daily prayer, centred on the systematic reading of the Bible and recitation of the Psalter – but not for monks and nuns, nor for clergy alone, but for the clergy and people together, that they might be transformed by that experience.  Of course Cranmer was wrong, the monastic office was not how the first Christians prayed; as far as we know, it’s the form described as the cathedral office.

More significantly, though, there’s a tension here between the lifestyle of those who were intended to use these forms of service in Cranmer’s day and subsequent generations (what we might call ‘ordinary working people’), and that of the communities whose spiritual experience and needs gave rise to the monastic form of daily prayer.  To my mind Anglicans have often tended to interpret what they are doing in the daily office in ‘cathedral’ terms, the offering of praise and prayer to God, even though the forms that are using don’t reflect that understanding.

 

CW:DP

And so, when 25 or so years ago, DOG set about its work, we recognised that tension and sought to resolve it.

• By recovering some of elements and emphases of the ‘cathedral office’ while remaining faithful to the Anglican principle of daily engagement with Scripture.
• Might say that we were trying to have our cake and eat it – something I’ve never personally been against! – but to our minds there was a balance to be struck between the two, a realignment to be made, and that’s what we set out to do.
• In brief, we sought to enrich the BCP office tradition (not least in the celebration of seasons and feasts), to shape it in such a way as to place greater emphasis on the offering of praise and intercession, and to set the proclamation of the Word of God within this wider context.

We were greatly helped in this task by the Anglican Franciscans and, not least, the late Br Tristam Holland, who was the architect of a Franciscan office book Celebrating Common Prayer, which some of you will know and which is still in print, and which allowed a number of the most significant features of CW:DP to be road-tested and assessed before they were implemented.

What does CW:DP contain?

• Separate forms of Prayer during the Day, MP & EP for every day of the week and every season of the church’s year, as well as one form of Compline with optional daily and seasonal variations.
• We deliberately printed Prayer during the Day first. Although it can be used as a form of Midday Prayer, it’s designed to be flexible enough to meet the needs of a variety of groups and individuals at any point in the day.  So for anyone thinking of engaging with daily prayer for the first time, this may be a good place to start.
• Now what’s common about Common Worship? Some people may be tempted to give a rude response to that question, but the official response is that it’s the structure, the fourfold shape, that is imbedded within each CW rite.  In the Eucharist it’s Gathering, Liturgy of the Word, Liturgy of the Sacrament and Dismissal.  In Daily Prayer, it’s Preparation, the Word of God, Prayers and Conclusion.  Such a structure not only sandwiches the reading of Scripture between elements of praise and intercession but also, through the careful use of psalmody, canticles, responses and silence, allows elements of penitence, praise and prayer to be woven into the whole celebration.

At this point that I would like to draw together some of the strands of this lecture to make some concrete suggestions about how the practice of daily prayer might renew individuals and communities, and do so under three headings: Expectations, Integration and Community.

 

Conclusion: Expectations

First, we need to approach the daily office with great expectations.  The C of E may have lost confidence that worship does what it says on the tin, resulting in it being disregarded or sidelined as one of the primary ways in which Christians are formed, but the 2,000 year history of daily prayer, and the experience of the church that has been formed and nourished by it, should inspire us to approach it with confidence in its ability to renew and transform.  Whenever we celebrate daily prayer, as with any liturgy, we are not the same people at the end as when we started.  I’m not talking here about Damascus Road experiences.  It’s often not possible to put this experience into words and, yes, sometimes saying the office does feel more like a burden than a joy (though hopefully not to the extent that led Luther to give up altogether!) but if we are to be attentive to this transformative aspect of daily prayer, our starting point needs to be a prayerful expectation that we will be changed by it.

 

Integration

Here we need to learn from our history.  As I’ve already mentioned, we deliberately incorporated elements of the cathedral office tradition within CW:DP because we thought it better suited the needs of today’s church, particularly if we wanted to encourage more people to pray the daily office, which the stats suggest is the case.  This cathedral tradition requires us to consider the daily office as an integrated whole.

When used with very long readings (such as in the Prayer Book lectionary), the office can easily become a sort of liturgical Bible study, with minimal opportunities for praise, despite the canticles, and very little intercession.  Three collects, the Grace and you’re done.  What CW:DP attempts to do is to provide an order of prayer with a simple structure and appropriate balance of praise and intercession together with engagement with Scripture.

How we engage with Scripture is important.  Intercession always follows the reading of Scripture and is a response to it.  Praise and the proclamation of God’s word are both springboards for intercession, and so we deliberately made the Prayers section of the office sufficiently flexible to enable the worshipper to respond to these elements in such a way that requires more than the repetition of set formulae as in the BCP.

To give you a couple of examples: If the NT reading is one of Jesus’ healing miracles, that might lead to including within the prayers one or more of the following: the church’s ministry of healing, the NHS, the University of Lincoln’s medical school, our local hospitals and GP practices, those responsible for our country’s health policy, members of the community who are sick, those caring for them, and so on.

More difficult passages of scripture can also be used in this way.  Take, for example, one of St Paul’s more challenging passages about the authority of women.  That may provide a springboard to give thanks for the ministry of women in the church today, to pray for greater understanding between Christians of different traditions, for an increase in vocations to different forms of ministry.

Whatever form that springboard from scripture to intercession takes will vary from community to community depending on context – there’s no one size fits all.  That said, what we should avoid becoming the norm is reading the Scriptures, and then forgetting about them as the service continues.  Integration is important – both in terms of how the elements of the liturgy relate to each other; and how our prayers relate to the needs of the local and global community in a balanced way so that, unlike the monastic office tradition, they extend further than the individual and personal growth in holiness.

For us here at the cathedral, with Prayer Book Evensong six days a week, we are also challenged to think about integration – how we can better integrate the various elements of the office, not just relating the prayers to what has gone before, but also the other changeable elements that follow the readings, such as the anthem and the hymn.  And also achieving that balance in the prayers themselves so that they engage with the needs of the world outside the building as much as the community that worships within it.

 

Community

My final suggestion relates to community.  We are never alone when we pray the office.  It is never the prayer of the individual and always the prayer of the church.  Being intentionally conscious of this can in itself renew us as individuals and communities.

What do I mean by that?  When we pray the office, we never start with a blank sheet of paper.  Whether we use an app or a book, a form of prayer is provided with psalms and readings that are being used by others on the same day, thousands of others, on the same day around the country and indeed across the world.  It is the prayer of the church, being offered simply or elaborately, in cathedrals, parishes and chaplaincies, by religious communities and in theological colleges, by groups and individuals, whether commuting to work, sitting in a park or by the sea, in hospital or at home.  This is the prayer of the church, and it has the power to change us.

Our not being alone when we pray the office can be reinforced by using a cycle of prayer, such as the one that most Dioceses produce.  In Lincoln ours is available on the diocesan website.  Such an annual cycle enables us to pray for different parts of the life of the diocese: parishes and church schools, as well as the glorious diversity of life outside the church, from the agricultural community, to the voluntary sector to uniformed organisations, and to do so on the same day as other people, thereby bringing us into relationship with them and joining our prayer with theirs.

Expectation, Integration and Community.  Attention to these as we celebrate the daily prayer of the church opens the door to greater awareness of its power to transform individuals and communities.  But, of course, none of this is possible unless we first pray the daily office.  Speaking about the cathedral, I recognise that there is work to be done here, not only to review through these three lenses how we celebrate this daily prayer, and to be more confident in encouraging people to join us in doing so, but also to equip individuals and groups to use the resources available to celebrate the divine office outside this building.

Yes, I do believe the Church of England is in crisis.  I also believe that God has given us many gifts to face the challenges of the present time, the daily office among them.  It’s therefore my prayer and hope that we will intentionally and confidently make creative use of this gift to form, reform and renew us as individuals and communities that, in Cranmer’s words, we might ‘continually profit more and more in the knowledge of God, and be the more inflamed with the love of his true religion’.

 

Transformed by Prayer:

using Common Worship: Daily Prayer to renew individuals and communities

 

Cathedral Office

Principal elements: praise and intercession
Morning Prayer

• Psalms 148-150
• Gloria in excelsis (in the East)
• Psalm 51

Evening Prayer

• Psalm 141 (v2: ‘Let my prayer rise before you as incense, the lifting up of my hands as the evening sacrifice’)
• Phos hilaron

O gladdening light,
of the holy glory of the immortal Father
heavenly, holy, blessed,
O Jesus Christ.

Now that we have come to the setting of the sun
and see the evening light
we give praise to God,
Father, Son and Holy Spirit.

Worthy are you at all times
to be worshipped with holy voices,
O Son of God and giver of life:
therefore all the world glorifies you.

Urban Monastic Office

            For the devout and urban religious communities
            Principal offices in local church / cathedral and other offices ‘in community’
OR       All offices ‘in community’

Desert Monastic Office

           ‘Pray without ceasing’ (1 Thessalonians 5.17)
Perpetual meditation on the word of God

Pachomian communities of Upper Egypt: twice daily communal gathering for meditation on Scripture
Lower Egypt: individual meditation on the Psalms 

Monastic Offices
            Matins / Nocturns / Vigils
Lauds
Prime
Terce
Sext
None
Vespers
Compline

Martin Luther (1483-1546)

When I was a monk I was unwilling to omit any of the prayers, but when I was busy with public lecturing and writing I often accumulated my appointed prayers for a whole week, or even two or three weeks. Then I would take a Saturday off, or shut myself in for as long as three days without food and drink, until I had said the prescribed prayers. This made my head split, and as a consequence I couldn’t close my eyes for five nights, lay sick unto death, and went out of my senses.

Thomas Cranmer (1489-1556)

To turn the book only was so hard and intricate a matter that many times there was more business to find out what should be read than to read it when it was found out!
(1549 Book of Common Prayer, drawing on Cardinal Quiñones)

Book of Common Prayer
            Eight daily services become two
30 day cycle for the Psalter
Simplification of the Calendar and Lectionary

Thomas Cranmer

. . . a great advancement of godliness: For they so ordered the matter that all the whole Bible (or the greatest part thereof) should be read over once in the year, intending thereby that the Clergy should (by often reading, and meditation in God’s word) be stirred up to godliness themselves, and be the more able to exhort others by wholesome doctrine, and to confute them that were adversaries to the truth; and further, that the people (by daily hearing of holy scripture read in the Church) might continually profit more and more in the knowledge of God, and be the more inflamed with the love of his true religion’.
(1549 Book of Common Prayer, Concerning the Service of the Church)

Common Worship: Daily Prayer (2005)
            Recovery of elements of cathedral office tradition
Enrichment of BCP office tradition
Greater emphasis on praise and prayer
Proclamation of Scripture set in wider context

Fourfold structure of each form:

• Preparation
• Word of God
• Prayers
• Conclusion

Prayer during the Day, Morning Prayer & Evening Prayer

• Seven forms for Ordinary Time (Sunday to Saturday)
• Eight forms for Seasons (Advent, Christmas, Epiphany, Lent, Passiontide, Easter, Ascension to Pentecost, All Saints’ Day to Advent)

Night Prayer (Compline)

• One form with optional daily and seasonal variations

Conclusion

            Expectations

• It’s not where you start, it’s where you finish

Integration

• Praise and Scripture as springboard for prayers
• Taking seriously the local and global context

Community

• We never pray alone

Further Reading

Paul Bradshaw & Simon Jones, ‘Daily Prayer’ in P Bradshaw (ed), A Companion to Common Worship: Volume 2 (SPCK, 2006)

George Guiver, Company of Voices (Canterbury Press, 2001)

Simon Jones, ‘Opus Dei’ in G Holdaway (ed), The Oblate Life (Canterbury Press, 2008)

Simon Jones, ‘Worship transforming catechesis: Catechesis transforming worship’ in Steven Croft (ed), Rooted and Grounded: Faith Formation and the Christian Tradition (Canterbury Press, 2019)

Robert Taft, The Liturgy of the Hours in East and West (Liturgical Press, 1993)

Gregory Woolfenden, Daily Liturgical Prayer: Origins and Theology (Ashgate, 2004)

 

—– 

 

Simon Jones

Dean of Lincoln

March 2025