Worship Leader Training Manual

Worship Leader Training Manual Diocese of Ohio

You are invited to join the sacred ministry of Worship Leader.

Outline for Training

1. Ministers of the Church Q. Who are the ministers of the Church? A. The ministers of the Church are lay persons, bishops, priests, and deacons. Book of Common Prayer, p. 855

Orders of ministry In the Episcopal Church we recognize the “priesthood of all believers,” and encourage all persons to exercise their gifts for the ministry and mission of the Church. Since all ministers of the Church come first from among the baptized laity, lay persons are considered the primary source of ministers. It is the responsibility of each Diocese to affirm and develop the ministry of all baptized persons, be it lay or ordained. (Constitution & Canons of the Episcopal Church, III.1.1)

Authorization of ministry Although we are all authorized for ministry through our baptism, some ministries require ordination or licensing by the Diocese. The ordained ministers of the Church are deacons, priests, and bishops. The lay ministers of the church comprise both licensed and non-licensed ministers. Examples of ministers for whom no license is required include musicians, lectors, acolytes, altar guild members, Sunday School teachers, ushers, wardens, and vestry members.

Licensed ministries of the laity The licensed ministries of the laity are Worship Leader, Eucharistic Minister, and Eucharistic Visitor.

2. WORSHIP LEADER A Worship Leader is a lay person who regularly leads public worship under the direction of the Member of the Clergy or other leader exercising oversight of the congregation or other community of faith. Constitution and Canons of the Episcopal Church, Canon III.4.4

Qualifications Any member of a congregation who is (1) confirmed or received in the Episcopal Church; (2) has received Holy Communion at least three times during the preceding year; and (3) has been faithful in corporate worship, faithful in working, praying, and giving for the spread of the Kingdom of God for the previous year and is therefore considered a “confirmed communicant in good standing,” (Canon I.17.2,3) is qualified to serve as a Worship Leader with the support of the clergy and following training and licensure. Other qualifications for serving as a Worship Leader include the time and energy to serve, an adequate speaking voice, and the ability to coordinate the persons and components necessary for a public service.

Worship Leader Training 1 Duties and Responsibilities At the direction of the supervisor, the Worship Leader may lead regularly scheduled daily offices (Morning Prayer, Noonday Prayer, Evening Prayer, and Compline); may lead an emergency daily office in place of a planned Eucharist; may lead a daily office when it precedes a Eucharist; and in extreme cases, may read the burial office. The responsibilities of the Worship Leader will vary according to local custom. In most cases, the Worship Leader is responsible for planning the service, conducting the service, and reporting the service. It is the responsibility of the Worship Leader to work closely with others involved in the service, e.g., musicians, readers, ushers, and to make sure that the worship space is in proper order.

Licensure A license to serve as Worship Leader in a given congregation is provided by the Diocese. Once the prospective Worship Leader has been trained, the rector requests a license on the form provided by the Diocese. Once approved by the Diocese, a license will be sent to the rector. The license will state the period of time for which the license is valid, commonly a period of three years that begins in January. The license allows the Worship Leader to serve only in his or her congregation for which the license was granted. Depending on local custom, the license is given to the Worship Leader, or kept in the church office, or posted in some public place of the church.

Supervision In most instances, the Worship Leader will be supervised by the rector or priest in charge of the church. In those churches with deacons, the deacon may be the supervisor. In rare instances, in the absence of clergy, the Worship Leader may be supervised by other than a member of the clergy. In any event, the supervisor of the Worship Leader is determined by the person “exercising oversight” of the congregation. The Worship Leader will take direction from the supervisor with respect to services conducted and will report to the supervisor following such services.

3. THE DAILY OFFICES Come, let us sing to the LORD; Let us shout for joy to the Rock of our salvation. Let us come before his presence with thanksgiving And raise a loud shout to him with psalms. Psalm 95:1, BCP translation

History With respect to the worship of the church, the term office traces its meaning to the Latin officium meaning “duty.” It was the Christian’s daily, even hourly, duty to pray. The earliest offices trace their origin to ancient Judaism where the day “was marked in the temple at Jerusalem with morning and evening sacrifices and with services of psalms and prayers at 9 A.M. and 3 P.M. Devout Jews also marked the times of the day with private prayers, ‘in the evening, in the morning, and at noonday’ (Ps. 55:18).’” (Commentary on the American Prayer Book, Marion J. Hatchett, p. 89.) By the second century some Christian communities marked the day liturgically with public services of morning and evening prayer. Both clergy and laity were expected to attend, and if not, to mark these times at home with personal prayer and scripture study. In addition to these public services or private devotions, the third, sixth, and ninth hours (9 A.M., 12 Noon, and 3 Worship Leader Training 2 P.M.) were marked by private prayer. They marked the divisions of the Roman day, and “these times were linked to the events of the Passion. The third hour was also associated with the descent of the Spirit. Two other times were added to these, midnight and cockcrow. Midnight celebrated the praise of God by all creation and the expectation of Christ’s return. Cockcrow was associated with the denial of Christ and the hope of resurrection.” (Hatchett, p. 90.) Over time, the offices became more formalized and removed from the laity. By the time of the Middle Ages, it was the duty of clergy and monastics to observe the daily offices and few, if any, laity participated. Offices were said “in choir,” by the monastics in their chapel: Matins (midnight or cockcrow devotions), Lauds (morning prayer when laity could attend), Terce (the third hour), Sext (the sixth hour), None (the ninth hour), and Vespers (an evening service that the laity could attend). Two other services were added to the monastic’s daily prayers: Prime (the first hour), said in the chapter house at the commencement of daily duties, and Compline, said in the dormitories at bedtime. (Hatchett, p. 90.) This eight-fold office was observed chiefly by monastics and by some clergy until the time of the Reformation. With the first English Book of Common Prayer, Cranmer simplified the daily offices and returned them to public use by the laity as well as by the clergy. Drawing on the earlier offices, he created a service of Matins and Evensong. Their titles were changed to Morning Prayer and Evening Prayer in the 1552 revision of the Prayer Book. Further additions, embellishments, and options occurred in each revision, and the American Book of Common Prayer continued the tradition of adding options to the daily offices throughout its revisions. In every instance, it was a two-fold office for morning and evening use.

Current practice With the publication of the 1979 edition of the Book of Common Prayer, Holy Eucharist became again the “principal act of Christian worship on the Lord’s Day and other major Feasts.” (Book of Common Prayer pg. 13) Morning and Evening Prayer forms, expanded to include Noonday Prayer and Compline, are intended for daily use. Morning and Evening are offered in Rite I and Rite II language. Some churches have retained the use of Morning Prayer on Sunday mornings as the Liturgy of the Word preceding Holy Eucharist. Churches without clergy use Morning Prayer on those Sundays when a supply priest is not available. Still others use Morning Prayer, Evening Prayer, or Choral Evensong (sung Evening Prayer) as a regular or seasonal weekday service. In all these occasions, it is desirable that a Worship Leader conduct the service.

4. PLANNING THE SERVICE In planning a public service of Morning or Evening Prayer, the Worship Leader needs to consider when the service will be (what liturgical season, which day of the week, what time of day) where the service will be (the worship space), and why the service is held. These factors determine which rite to employ, which readings and responses to use, and how the worship space will be arranged. The first step in planning the service is to know when it will be – locating that date on the liturgical calendar – and then reading through the rite in the Prayer Book. Throughout the rite there will be choices to be made, some based on the liturgical season, some based on personal preference or suitability for the congregation (e.g., a youth group versus a Sunday morning congregation).

Sanctifying Time and Space Since earliest times, humans have been aware of themselves as temporal creatures – Worship Leader Training 3 beings living in the movement of time. To give understanding to this temporality, every culture and race has assigned special meaning to moments and periods of time through rituals, songs, and adornment. The anthropologist Eliade noted that the rites created by a community involve “the sanctification of life . . . the sanctification of time . . . and the sanctification of space.” (Sanctifying Life, Time, and Space by Marion J. Hatchett, p. 5.) In other words, in our parishes we “make holy” certain life events, seasons of the year, times of day, and places that are important to our particular Christian community. In the Book of Common Prayer we see the sanctification of life in such rites as baptism, confirmation, marriage, and burial. The sanctification of time is most evident in the seasons of the year and holy days, and in the four-fold office of daily prayers. We live out our sanctification of space in our church through the usage of vestments and hangings, liturgical colors, the placement of symbols such as crosses, and the usage of candles and flowers. In planning a public service it is important to employ the appropriate elements that sanctify our time and our space for that date and day. The Worship Leader needs a good understanding of the components that comprise this sanctification.

Church Calendar The seasons and holy days of the church year are listed in The Book of Common Prayer beginning on page 15, The Calendar of the Church Year. This information should be learned by the Worship Leader and understood to the degree that it affects the choices made in a service. A handy tool is the Episcopal Kalendar or the Ordo published by the Ashby Company. Depending on which calendar is used at the local church, the Worship Leader should use the same one for easy reference to seasons, holy days, and liturgical colors. There are two kinds of seasons and holy days in the church year: solar and lunar. The solar ones are fixed dates (i.e., the rising of the sun on a given date) such as Christmas Day which is always the 25th day of December. Lunar dates are determined in relation to the phases of the moon. Easter Day, for instance, falls on the first Sunday after the first full moon after the Spring Equinox. Consequently, the date of Easter changes each year. These two great seasons, Christmas and Easter, determine where the rest of the seasons and holy days appear on the calendar. Because the date of Easter varies each year, certain other seasons (Epiphany and the Season after Pentecost) will be longer or shorter, based on the date of Easter. When these seasons shorten, certain readings will be omitted. The Worship Leader needs to be aware of this when planning a service in either the season of Epiphany or the season after Pentecost. The church year begins with the first Sunday of Advent and concludes with the last Sunday after Pentecost, sometimes locally known as Christ the King Sunday. Within that year there are six distinctly different seasons, each with its own emphasis and rhythm. In addition to the changing colors of the seasons, scripture selections and hymns also change focus. A reading appropriate to the season of Advent would not “play as well” on Easter morning. Accordingly, the Prayer Book offers cycles of readings and prayers for each liturgical season.

Daily Lectionary There is a two-year cycle of readings for daily use in the church, listed in The Book of Common Prayer beginning on page 934. These readings are divided into Daily Office Year One and Daily Office Year Two on facing pages in the book. Most readings are listed according to the week, e.g., Monday in Week of 3 Advent, while others are listed by actual date, e.g., Dec. 29, Dec. 30. Checking the Ashby calendar is an easy way to determine where a certain date falls within which week of which season. The Ashby calendar also lists which cycle of readings to use – usually in the first square of each month’s calendar, it will read Office Lectionary Year 1 or Year 2. For those Worship Worship Leader Training 4 Leaders who do not have an Ashby calendar, or some other liturgical reference, the year is determined this way: Year 1 begins the First Sunday of Advent in even-numbered years (2000, 2002), and Year 2 begins on the First Sunday of Advent in odd-numbered years (2005, 2007). Thus, a Morning Prayer service in June of 2005 would use readings from Year 1 because the First Sunday of Advent for that church year began in 2004, an even-numbered year.

Sunday Lectionary – BCP and RCL If the service being planned is the principal Sunday service, then the readings are chosen from the Sunday lectionary, a three-year cycle listed in The Book of Common Prayer beginning on page 888. These readings are divided into Lectionary A, Lectionary B, and Lectionary C. Again, checking a liturgical calendar is an easy way to determine which year to use. (The Ashby calendar lists it in the same place as the daily lectionary.) For those without benefit of a liturgical calendar, the Sunday lectionary is determined this way: Year A begins on the first Sunday of Advent in years divisible by 3 with no remainder – 2004 divided by 3 equals 668 with no remainder. Thus, Year A began on the First Sunday of Advent in 2004. Year B and Year C naturally follow Year A, each beginning on the First Sunday of Advent of their respective years. Following the three-year cycle is a list of readings for Holy Days, Commons, and Various Occasions. The Worship Leader should be familiar with these as well. The readings listed in The Book of Common Prayer are one of two sets of readings authorized for use in our parishes, the other being the Revised Common Lectionary. In planning a service, the Worship Leader will use the readings from whichever lectionary, BCP of RCL, in use at the local church. If the RCL is in use, the list of readings will be available from the supervising clergy or other supervisor.

Propers The Eucharistic preface, the readings, and the collect of the day are commonly called the propers of the day. The readings are listed in the lectionaries, but the collects of the day are found elsewhere in The Book of Common Prayer. The collects are prayers that go with an appointed lectionary; they are “co-lects.” There is a collect for every Sunday and Holy Day of the year, but unlike the lectionaries, it is a one-year cycle. Thus the Collect of the Day for the First Sunday of Advent or Ash Wednesday will be the same every year. The Sunday collects are also read at weekday services following that Sunday. Collects are provided in both traditional (Rite I) and contemporary (Rite II) language. Traditional Collects begin on page 159 of the Prayer Book; Contemporary Collects begin on page 211. Both sets also include collects for Holy Days, Commons, and Various Occasions.

Worship Space Generally, the appropriate liturgical colors will be in place in the worship space. The Worship Leader can usually leave this responsibility to the Altar Guild. Nevertheless, prior to the service the Worship Leader should make sure that the space is orderly, adequately lighted, and comfortable (open the windows if it’s hot; turn up the heat if it’s cold). The Worship Leader should also make sure that any necessary materials (such as Prayer Books and hymnals) are available.

Office Lights The use of candles is desirable at public daily offices, and it should be noted that not all candles are used at a daily office. The candles on the altar are considered “Eucharistic lights,” and should only be used at a service of Holy Communion. Candles behind the altar, or on the wall behind the altar, or free standing candelabra are considered “office lights” and should be Worship Leader Training 5 used for Morning or Evening Prayer. If the church only has candles on the altar, then they should be lighted. It is better to light those candles than to have no candles at all. If the service takes place in the Easter season when the Paschal candle is present or during Advent or the Christmas season when candle wreaths are present, those candles, too, may be lighted for a daily office. The Paschal candle is always lit first and extinguished last.

Rubrics regarding the service Rubrics, those italicized comments and directions that run through every rite, give additional information important to planning a service. It is imperative that the Worship Leader read all the rubrics, including the information that often precedes a section such as that found on page 141 of the Prayer Book, Additional Directions. The importance of rubrics can be found in their name – derived from the Latin word for red (ruber, from which we get our words ruby and rubella), rubrics were originally printed in red type. Now printed in black, they are no less important today. Rubrics often clarify a situation or indicate a choice. For instance, an important rubric for the Worship Leader to note is the one following the absolution printed on page 80 in The Book of Common Prayer. Here it makes clear that a layperson should change the wording of the absolution to reflect the practice of the Church, that conferring absolution and blessing is the responsibility of the ordained.

Options and choices in the service Both Morning and Evening Prayer rites abound with options and choices, beginning with the first words of each service. A careful reading of the rubrics will help the Worship Leader choose the appropriate seasonal opening sentence, select the Antiphon and Invitatory Psalm, and decide which canticles to use (note that canticles are generally referred to by the first words of the Latin translation – Magnificat, Te Deum, etc.). A useful tool is a small card with Suggested Canticles printed on it, copied from the instructions on pages 144 and 145 of the Prayer Book. A form for printing the cards follows in Appendix 2. In addition to the prayers listed within the rites, additional prayers can be added or substituted from the prayers listed in the Prayer Book beginning on page 810, Prayers and Thanksgivings.

Supplemental materials In addition to the rites provided in the Prayer Book, additional materials are available from several sources. Enriching Our Worship contains contemporary, more inclusively-worded canticles as well as other material. If the church uses EOW liturgy already, it would be appropriate to use that material in the daily offices as well. Non-scriptural readings can also be included in the daily offices. There are several good sources of these, particularly Readings for the Daily Office and Lesser Feasts and Fasts 2003. The first provides selections from the writings of the church’s spiritual fathers and mothers; the second gives propers for a given saint’s day as well as a descriptive paragraph or two on the saint’s life. A collect for that saint is also included. With the advice of the supervisor, these materials can be incorporated into any service unless it is the principal Sunday service. In that case, the Sunday propers take precedent.

Worship Leader Training 6 Changing a planned Eucharist to a daily office in an emergency When a last minute emergency prevents a priest from being present at a regularly scheduled Eucharist (such as on a Sunday morning), the planned Eucharist can be converted to a daily office (usually Morning Prayer or Evening Prayer, depending on the time of day the regular service was scheduled). Following is a description of how to change a planned Sunday morning Eucharist into a service of Morning Prayer. The same guidelines can be used for Evening Prayer in the event of a planned Saturday or Sunday evening Eucharist.

1. Use the rite of Morning Prayer that corresponds with the planned Eucharist (Rite I, Rite II, or EOW).

2. Keep the propers (collect and lessons) that would have been used in the Eucharist.

3. Make sure the church musician knows of the change as soon as possible. Keep all planned music unless there was to be an anthem with a specifically Eucharistic text. If so, omit it or substitute something else.

4. Notify Eucharistic ministers of change; they should not vest and should sit in the congregation. If they were to read one of the lessons, they should come up from the congregation to do so.

5. Notify altar guild so that they can take down the set up for Eucharist.

6. Notify ushers so they will know when the offering will be collected and so they can help latecomers.

7. Notify acolytes/crucifer so they know what to expect. If your church has two sets of candles (those on the altar, the Eucharistic lights; and those on the wall or freestanding, the office lights), light only the office lights.

8. Decide where to place announcements (one of three choices, below).

At the service: (Announcements can go here)

After the processional hymn, announce the change and direct the people to the appropriate page in the prayer book

Follow with the confession if it had been included in the planned Eucharist. If not, continue with the Invitatory.

Use appropriate invitatory for the season.

Follow with the psalm from the planned Eucharist.

First lesson follow by a canticle

Second lesson follow by Gospel hymn from planned Eucharist

Worship Leader Training 7 Gospel no Gospel procession; read from same place as other two lessons and omit the customary responses used at a Eucharist; instead use “A reading from ...” and “The Word of the Lord.” The people should remain seated for the reading of the Gospel.

The sermon may be omitted or a prepared piece may be read.

Apostles’ Creed

Prayers Use the collect from the planned Eucharist May include Collect for Sundays At end of collects use Prayers of the People as planned in the Eucharist (Announcements can go here)

If anthem had been planned by choir it can go here or the congregation can sing an offertory hymn as the collection is taken

Additional prayers from back of book if appropriate

General Thanksgiving

Concluding words

Final hymn (Announcements can go here)

5. CONDUCTING THE SERVICE Preparation and practice When done properly, getting ready for the service and practicing the service will take longer than actually conducting the service. Unprepared, unpracticed liturgy yields predictable results: awkward pauses, mispronounced words, a confused congregation, and an unsatisfying worship experience. The importance of serious preparation and practice cannot be overstressed.

Materials Unless one has an office book with all the components of the service in one volume (clearly marked), the Worship Leader will need to assemble the various components needed for the service and mark them clearly for quick access. Sticky notes are good for this. At a minimum, the Worship Leader needs a prayer book (with options marked) and a Bible or lectionary resource (with today’s readings clearly marked). If hymns or supplemental readings are to be used, those also need to be at hand and marked ahead of time. If others are to participate in the service, it is important that the Worship Leader have their materials ready in the place where they will be read, marked clearly.

Pastoral considerations Under pastoral considerations, the appropriate use of materials should be considered with reference to being sensitive to those present. For instance, at an evening prayer when the reading was the death of David and Bathsheba’s child, it was decided not to read it when a parishioner attended who had recently had a full-term stillbirth. A substitution was read. Of Worship Leader Training 8 course, this kind of pastoral consideration only works when the worship leader knows such circumstances.

Use of the Voice Aside from the materials themselves, the voice is the main tool at the Worship Leader’s disposal. Clarity, volume, and pace are important aspects of the voice. Words should be spoken clearly, without affected intonations (the so-called “stained glass voice”), in as natural a speaking voice as possible. Words should be spoken loudly enough (or augmented with a microphone) without straining the Worship Leader’s voice and still allowing the last person in the last pew to hear the entire service. Words should be spoken slowly enough that the hearer can grasp their meaning. Generally, when the Worship Leader thinks s/he is speaking too slowly, the pace is about right.

Pronunciation Although the daily offices offer few words that are hard to pronounce, a few (mostly Church Latin) do need to be learned. Words such as Nunc dimittis, Magnificat, or Venite as well as words in the Rite I language (holpen, for instance, in the Magnificat) can cause problems if they have not been practiced to the point of becoming natural on the Worship Leader’s tongue. The readings will offer the greater challenge to the Worship Leader, especially proper names and place names. These need to be researched and learned; numerous pronunciation guides are available, and there is now one that comes with its own CD (That’s Easy for You to Say: Pronouncing Bible Names by W. Murray Severance). Nothing spoils the worship mood more quickly than mispronunciation – in one memorable reading of a psalm, the reader spoke of the willies of the Devil in place of the wiles!

Silence Silence is an important component of every worship service. Rather than an awkward gap in the liturgy, silence creates both “space and pace” for the worshipers. It slows the rhythm of the service and gives the congregation time to “inwardly digest” what they have just heard or said or sung. Silence properly belongs where it is indicated by the rubrics – e.g., Silence may be kept – but should also be incorporated among the components of the service, such as between collects or when changing postures.

Postures and ceremonials What we do with our bodies during a service is often a matter of local custom and personal piety. The rubrics will indicate when it is appropriate to stand, sit, or kneel but make no mention of bowing, genuflecting, or making the sign of the cross. Whatever is customary in the congregation is appropriate for a public Daily Office.

Vestments The standard attire for the Officiant of a public Daily Office is the black cassock and white surplice, sometimes referred to as “choir vestments.” An academic hood can be worn if it is the custom of the local church. Some churches may even have a blue tippet (a long scarf) that can be worn by a licensed Worship Leader. Sometimes church choirs wear similar apparel, although the surplice is replaced by a cotta, which looks like the surplice but is much shorter. The service can also be conducted without vestments, especially on a hot summer morning. Although the alb is a Eucharistic vestment, if the church does not have cassocks and surplices and vestments are desired, the alb could be worn by the Officiant. A simple pectoral Worship Leader Training 9 cross can also be worn. No other stoles or adornment are appropriate. Again, local custom will determine what is to be worn during the service.

6. REPORTING THE SERVICE Register of Services Every church is required to keep a record of all services conducted, both public and private. The Register of Services provides spaces for recording all types of services, and a Worship Leader should record each service conducted as soon as possible. The record includes a count of those in attendance, including the Worship Leader and all others who assist in the service. (In some churches the Register is kept in the Sacristy or vesting area; in others, it may be kept in the parish office or clergy office.) When recording a service, follow the headings of each column, and if serial numbers and attendance totals are in place, enter the new numbers as well. In the case of an emergency Morning Prayer created from a planned Eucharist, you may make a note of the reason (“rector ill”, etc.) in the last column which is titled Memoranda.

Supervising Clergy The Worship Leader should discuss the service with the supervisor as soon as practicable. If need be, the Worship Leader should make notes of questions or concerns that need to be addressed before the next service.

Pastoral issues arising from the service In the rare instance that something occurs during the service that is of a pastoral nature, it should be brought to the attention of the supervisor. For instance, if a parishioner is clearly in distress (cries through the whole service, stomps out angrily, etc.), it should be reported to the supervisor. It is important to keep such information confidential and to discuss it only with the supervisor.

Workshop Materials Book of Common Prayer Suggested Handouts: Constitution and Canons, Title III.4: Of Licensed Ministries Sample License Page from Episcopal Kalendar or Ordo Reprinted pages from BCP or a list of the page numbers and titles pp 31-33 Calendar p 36 Concerning the Service p 108 Concerning the Service pp 141-143 Additional Directions pp 144-145 Table of Canticles pp 582-584 Concerning the Psalter pp 810-813 Prayers and Thanksgivings p 888 Concerning the Lectionary pp 934-935 Concerning the Daily Office Lectionary EOW pp 44-45 Suggested Canticles, Supplemental & Rite II Suggested Display Materials Cassock and surplice (hood optional) Pronunciation guides Worship Leader Training 10 Episcopal Kalendar and Ordo

Lectionary resources Contemporary Office Book The Daily Office (two-volume set) Daily Office Readings (four-volume set) Supplemental materials Enriching Our Worship Readings for the Daily Office Lesser Feasts and Fasts 2003 Anglican and Diocesan prayer cycles Register of Services

Worship Leader Training 11 Jan, 2006, Liturgy and Music Commission, The Diocese of Ohio

APPENDIX 1: CERTIFICATE OF COMPLETION

The following Certificate of Completion can be printed two-up on an 8-1/2 x 11 sheet of paper. It’s useful for large classes that come from different parishes. The students can take the completed certificates to their rectors so that licenses can be requested.

Error: Reference source not found

Certificate of Completion

This is to certify that

has completed the training for

Worship Leader

given this date at

Instructor

Worship Leader Training 12 APPENDIX 2: SUGGESTED CANTICLES

The following form can be printed on an 8-½ x 11 sheet of paper or cardstock. It can also be set up to be printed front and back.

Suggested Canticles at Morning Prayer After the After the Old Testament Reading New Testament Reading Sun 4 or 16 7 or 21 Advent: 11 Advent and Lent: 4 or 16 Lent: 14 Easter: 8 Mon 9 19 Tue 2 or 13 18 Wed 11 4 or 16 Lent: 14 Thu 8 6 or 20 Advent and Lent: 19 Fri 10 18 Sat 1 or 12 19

Suggested Canticles at Evening Prayer After the After the Old Testament Reading New Testament Reading Sun Magnificat Nunc dimittis* Mon 8 Nunc dimittis Lent: 14 Tue 10 Magnificat Wed 1 or 12 Nunc dimittis Thu 11 Magnificat Fri 2 or 13 Nunc dimittis Sat 9 Magnificat

On Feasts of our Lord and other Major Feasts MP 4 or 16 7 or 21 EP Magnificat Nunc dimittis

Nunc dimittis* *If only one reading is used, the suggested Canticle is the Magnificat

Worship Leader Training 13 Worship Leader Training Objectives for use by the Trainer

Objectives At the end of the training, the licensed Worship Leader will

(Polity) know with what authority s/he serves know what s/he is authorized to do know the time period of the authorization know where s/he may serve know under whose supervision s/he may serve

(Liturgy) know brief history and place of daily offices in the Christian life know how to determine readings and prayers for any given date and time of day as well as on special occasions know how to convert a Sunday morning Eucharist to a service of Morning Prayer in an emergency understand and be able to choose among options understand and determine suitability of psalms and prayers know how to find information in BCP be familiar with EOW, LFF, BOS, and other optional materials know how to use voice, posture, and ceremonials appropriately and according to local custom know how to prepare the worship space know what to wear

(Administration) know how to get a license know where and how to keep a record of the service understand the need to report to the supervising clergy

Jan, 2006, Liturgy and Music Commission, The Diocese of Ohio

Worship Leader Training 14