There are two strands of canons which are pertinent here. One is about what forms of service are authorised, the other is what a priest is meant to do in terms of daily office.
In short CofE priests are supposed to say Morning and Evening prayer each day (Canon C46) and those services are defined by canons in terms of what they are and should or may contain.
So the issue for the forms of service on this site and in the Book of Our Common Prayer is whether they can be considered as Morning and /or Evening Prayer. This, then, leads us to what constitutes or could constitute those services in canonical terms.
This covers the issue of public worship: for the ordained MP and EP are obliged upon them. At this point then, the form of prayer becomes notable and the Service of the Word may apply.
The authorisation under B1 (which constitutes the forms of service which may be used) extends, by the powers of B2, to the Service of the Word (in Common Worship). Meaning that a Service of the Word as defined in Common Worship may be a form of Morning or Evening Prayer.
“The orders for Prayer During the Day, Morning and Evening Prayer and Night Prayer comply with the provisions of A Service of the Word, which is authorized pursuant to Canon B 2 of the Canons “
The main thing for our purposes, then, is that the BoCP may “comply with the provisions of A Service of the Word” in such a way as to be considered Morning or Evening Prayer. To do this they must comply with the ‘shape’ of the SotW
and with any particulars within that shape.
A Service of the Word (details can be found here
“…consists almost entirely of notes and directions and allows for considerable local variation and choice within a common structure…”
Overall the aim is to have a liturgy with a preparatory phase, liturgy of the Word, prayers and conclusion. Here are the directions:
The minister welcomes the people with the Greeting.
Authorized Prayers of Penitence may be used here or in the Prayers.
The Venite, Kyries, Gloria, a hymn, song, or a set of responses may be used.
The Collect is said either here or in the Prayers.
In BoCP mostly a set of responses constitutes this phase. A collect is sometimes commended (and could be used additionally in any case). See below for some further comment on prayers of penitence but note here that in the Lord’s prayer, the petitions to do with forgiveness are late in the prayer which is the pattern for BoCP ordering.
The Liturgy of the Word
The people and the priest:
¶ proclaim and respond to the word of God
In BoCP, there are usually prayers or responses to lead into the readings and some to encourage reflection (ie ‘response’). Because of a sense of continuity, canticles are also encouraged as part of a response. A number of the forms also have scriptural phrases which make explicit a response of faithful following.
The people and the priest:
¶ pray for the Church and the world
The BoCP patterns this section after the Lord’s Prayer and most of the petitionary sections explicitly or implicitly fulfil the gloss.
The people and the priest:
¶ depart with God’s blessing.
With regard to BoCP a little more needs to be said. Departing with God’s blessing is a vague phrase, but I note that the final section of the Lord’s prayer as played out in these prayers involves us in committing our ways to God and asking God’s help as we go further into the day, this can be construed as going with God’s blessing.
There is a further consideration also. In the Notes section we find the following further instruction:
“Only authorized Prayers of Penitence should be used. They may be omitted except at the Principal Service on Sundays and Principal Holy Days”
So, there is an issue about authorised forms of penitence since most of the BoCP forms do not contain authorized Prayers of Penitence. Even though the penultimate section of the Lord’s prayer deals with forgiving and being forgiven the words used are not drawn from the collection of authorised prayers of penitence.
One thing we might note is that the prayers of penitence may be omitted (except on Sundays’ principal service etc). With regard to BoCP, we might say that prayers of penitence in the CofE sense are being omitted but note that included in the Prayers section are some ‘reflections’ or more general prayers on forgiving and being forgiven -following the pattern of the Lord’s prayer.
It is worth noting, in this connection that often intercessions in a main service, such as Holy Communion, contain phrases to do with forgiveness that are not ‘Prayers of Penitence’. So there is a case for simply not regarding the forgiveness prayers in BoCP as official Prayers of Penitence in this context. That is, not construing these forgiveness prayers in BoCP as Prayers of Penitence so much as part of praying for the church and the world. In some of the BoCP orders of service, in fact, this is made plausible by having responses which are strongly linked to the rest of the prayers. As a further reference point in authorised provision of texts, we might also consider as a precedent the litany which has prayers asking for mercy and forgiveness. These petitions for God’s mercy etc are not Prayers of Penitence under canonical provision but rather penitential parts of more general prayers. So we may regard the forgiveness prayers in BoCP orders of service.
Recall further that none of the CofE Prayers of Penitence include an explicit section corresponding to the Lord’s prayer’s line on forgiving others, so that the BoCP forgiveness prayers are not covering the same ground as the Prayers of Penitence in official provision since these latter do not generally make explicit an exercise in forgiving others.
Also note: “a Creed or authorized Affirmation of Faith may be omitted except at the principal service on Sundays and Principal Holy Days”. Note that this refers to a principal service so this means that in many circumstances a creed need not be added to BoCP orders of service. But if a BoCP service was being used as a principal service on such a day, it would be easy enough to add one at an appropriate point (probably at the end of the liturgy of the word section and before the prayers section or possibly at or towards the end of the prayers or dismissal section.
Some Canonical quotes for reference
The overarching thing for ordained and licensed lay ministers is Canon B1.
Section 2 of which says:
Every minister shall use only the forms of service authorized by this Canon, except so far as he may exercise the discretion permitted by Canon B 5. It is the minister’s responsibility to have a good understanding of the forms of service used and he shall endeavour to ensure that the worship offered glorifies God and edifies the people.
In addition we may note the discretion to vary orders of service given in Canon B5.1
The minister who is to conduct the service may in his discretion make and use variations which are not of substantial importance in any form of service authorized by Canon B 1 according to particular circumstances.
In B5. 3 .his we find a principle that
All variations in forms of service and all forms of service used under this Canon shall be reverent and seemly and shall be neither contrary to, nor indicative of any departure from the doctrine of the Church of England in any essential matter.
With regard to daily prayer,
2. On all other days the minister of the parish, together with other ministers licensed to serve in the parish, shall make such provision for Morning and Evening Prayer to be said or sung either in the parish church or, after consultation with the parochial church council, elsewhere as may best serve to sustain the corporate spiritual life of the parish and the pattern of life enjoined upon ministers by Canon C 26. Public notice shall be given in the parish, by tolling the bell or other appropriate means, of the time and place where the prayers are to be said or sung.
3. The reading of Morning and Evening Prayer in any parish church as required by this Canon may only be dispensed with in accordance with the provisions of Canon B 14A.
We may note, of course, that this applies to public services in licensed buildings and has no direction for ‘private prayers’.
C 26 Of the manner of life of clerks in Holy Orders
1. Every clerk in Holy Orders is under obligation, not being let by sickness or some other urgent cause, to say daily the Morning and Evening Prayer, either privately or openly; and to celebrate the Holy Communion, or be present thereat, on all Sundays and other principal Feast Days. He is also to be diligent in daily prayer and intercession, in examination of his conscience, and in the study of the Holy Scriptures and such other studies as pertain to his ministerial duties.