On its face, How to Use the Book of Common Prayer, by Samuel L. Bray and Drew Nathaniel Keane, is just what it claims to be: a manual for how to use the Book of Common Prayer, specifically the 1662 Book of Common Prayer, International Edition. What readers will find, however, is that this book is no mere manual. Rather, it is a love letter to the Book of Common Prayer (hereafter, BCP). What bleeds through the pages of what could otherwise have been a bland, dry reference book is that Bray and Keane are devoted disciples of the Prayer Book Tradition. They have read, marked, learned, inwardly digested, and most importantly, practiced that which they prescribe.

The inherently limited scope, however, undermines the strengths of the book (but perhaps, in doing so, illuminates an essential characteristic of the BCP). One of the underlying principles of the historic prayer book is that the prayers it prescribes are supposed to be common—ideally said by all members of a communion, whether geographically proximate or (merely) spiritually unified. The 1662 BCP(IE), published by InterVarsity Press, however, is not, as far as I have been able to ascertain, being used by any diocese or province within the Anglican Communion or the Continuing Church. The Church of England still uses the 1662, but certainly not the International Edition. The Episcopalians are still using the 1979 BCP. The Anglican Church in North America has their own prayer book (2019). One is left asking the question, “Who exactly is this for…?” Truth be told, one might ask the same question about a book review, written for a journal, about a guidebook, for a BCP edition not being used officially by any group… just who is this review for…? “There are dozens of us!” It is possible that the BCP(IE)’s target audience are liturgically–minded evangelicals, looking to bolster their individual prayer lives. This is commendable enough. However, prayerbook spirituality pursued in isolation can only take a practitioner so far. According to the Anglican Tradition, sacraments cannot be rightly administered outside the context of the Church, and the Book of Common Prayer is meant to be utilized by a community—a communion.

The focus of this review, however, is the guidebook—How to Use the Book of Common Prayer, by Samuel L. Bray and Drew Nathaniel Keane—and when examined for what it is, regardless of who might find it useful, it is truly iridescent. This book elevates itself beyond its station. It is a love letter to the Book of Common Prayer, and as one who loves the BCP, I would like to add my name as a signatory of that letter. As such, I commend this book to you, dear reader. May it lead you into the deep well of English spirituality, to the very feet of Christ, and may your prayers be enriched by your enjoyment of it, to the glory of God.

As you begin to plumb these depths, the authors have helpfully structured their billet-doux by dividing the book into 10 chapters, loosely depicting the ascent of the soul in prayer and devotion, passing through the Sacramental liturgies, and into the presence of God and the Great Cloud of Witnesses who worship around his throne. The first couple of chapters are introductory material covering liturgy as a concept and a history of the Prayer Book. Like novices, or Christ’s disciples who asked their rabbi to teach them to pray, readers are introduced to the liturgical prayer as a concept, and specifically to the liturgies of the BCP. Here spiritual curiosity is piqued, and the practitioner begins to open herself in prayer. Chapter 1 is not only an overview of liturgy, but a powerful apologetic for liturgical prayer. The history portion is particularly strong, owing to the authors’ willingness to neither eschew the more sordid elements of English Reformational history, nor to necessarily glorify them. Theirs is an unapologetic and nuanced relating of Reformation history. The next chapters focus on what the authors call “the heart of the Book of Common Prayer,” the Daily Office and ways of augmenting the prayer services. Here, disciples enter into the school of prayer, practicing its rhythms and learning the nuances of each portion.

From here, the book turns to a discussion of the dominical Sacraments, baptism and the eucharist, wherein we are joined as members of Christ’s Body, sharing in his death and resurrection, and enjoy a foretaste of resurrection life. Next, the authors cover the lectionary and the calendar of the Christian Year, as disciples learn to explore Holy Scripture within the practice of liturgical prayer. Finally, the book explores Reformation–era hagiography, and the series of commemorations throughout the Christian Year, both reflecting upon the value of remembering the lives of the saints, and individually outlining each red letter day from the 1662 BCP(IE). Here members of the Church Militant—Christians still journeying on earth—experience communion and interplay with the Church Triumphant—those faithfully departed who are with God in Heaven. Chapter 10 is an epilogue of sorts, which includes an exhortatory section about how to begin using the Prayer Book in earnest and recommendations for further reading.