I asked this previously, but my memory fails me: the new 2019 BCP, is the ACNA going to follow the example of the ECUSA and release it into the Public Domain, as all other prayer books were released? And has there been any talk of a Standard Book like Updike’s classic 1892 and 1928 Standard Books, or the proposed 1979 Standard Book designed by Arrion Press? If not, it might be fun, but challenging, to produce an unofficial Commemorative Edition with very exquisite typography, if the 2019 BCP is public domain. But since I don’t actually like the 2019 book that much, for its lack of a traditional language “Rite One” and a one year lectionary, I think I might well compile a BCP targeting the Continuing Anglican churches still using the 1928 book, which would have everything the 1928 book has (except it would standardize the Presces or put the standard form in square brackets, the “Oh God Make Speed to Save Us” portion), and several things it lacks, from other prayer books (like Prime, Compline, and so on). Perhaps modularized, with one edition for the Anglo Catholics, one edition for the High Churchmen, and one edition, blending the 1662 English and 1926 Irish BCPs, for the Low Churchmen. I have mostly completed a projected I started in my Methodist period to upgrade the Sunday Service Book and make it usable as a UMC Book of Common Prayer in the hopes of providing something for traditionalists, from which this could be derived, and an even simpler book targeting Evangelical churches and others experimenting with liturgy due to the Emerging Church and Ancient Future movements could be produced. And since all Lutheran service books are textually a mix of the BCP, some Lutheran texts, some Eastern Orthodox texts, and some horribly botched modern translations (the massacred translation of the Alexandrian form of the Divine Liturgy which was adopted ecumenically, Eucharistic Prayer IV in the Novus Ordo Missae, Eucharistic Prayer D in the 1979 BCP and so on and so forth; my vicar at the Episcopal church I attended loathed that prayer and it was the only Rite II anaphora he refused to use, although his main, but not unwarranted objection, was the fixed prefix; considering they ruined the rest of the liturgy, and considering the actual Orthodox liturgies have prefaces either in the preceding Divine Office, or in the Synaxis, in the form of the Prokeimenon and Alleiluia, and the Megalynarion and a few other proper hymns, having a variable preface would have hardly hurt).