resource book rather than used for worship. The expectation (contained in the electronic version) is that parishes will print (or project onto screens) texts for each week. The Service of the Word, authorised earlier but now incorporated into Common Worship, somewhat resembles the Directory for Public Worship produced during the Commonwealth, containing as it does directions as to structure, rather than a full liturgy. The "common" of Common Worship is in the framework and structure for each service, but allows for a variety of prayers and resources to be used within those common structures. In that respect, it is a departure from Cranmer's principle of uniformity: 'from henceforth all the whole Realm shall have but one use'. The desire for diversity and variation has been criticised by some scholars, such as Mark Dalby (The Renewal of Common Prayer ed Perham (CHP 1993)), as making light of the principle of worship being 'common prayer'. Common Worship bears more than a passing resemblance to the pre-Reformation church of which Cranmer commented 'many times there was more business to find out what should be read than to read it when it was found out'. Others, however, have challenged this view. Common Worship Today (Mark Earey and Gilly Myers, eds.) makes the point that worship has always been more diverse than is implied by the use of a single book and views diversity as realistic and necessary. One other respect in which Common Worship differs from its predecessor is in relation to the saints. While in the main volume only one eucharistic preface is provided for the saints, other books in the series (particularly Common Worship: Daily Prayer and Common Worship: Festivals) provide far more resources. The provision is distinctly Anglican, however, in that individuals are included who have not undergone formal canonization. The text tends to avoid statements about the eternal destiny of those who are celebrated. Drafting and approval The services and resources that comprise Common Worship represent the latest stage of a process of liturgical revision that began in the 1920s. They were originally drafted by the Liturgical Commission. The commission is made up of a variety of people with different expertise, including lay people, parish clergy and bishops, liturgists, and theologians. The material was passed on to the House of Bishops, which amended the material as it saw fit. It was then presented to the General Synod. Forms of services