(Technically, the APBA also allows for a 'Fourth Order' which can be 'created' by a parish priest et al. with the approval of the regional bishop (=overseer) as long as it contains certain features common to Anglican worship)).
In all three Orders a specific pattern of worship is established with slight variations among the three.
In the Second Order, which seems to be the preferred form among the churches we've been part of or visited, the eight main sections of the Holy Communion Service are:
1. Gathering in God's Name
3. The Prayers of the People
4. Confession and Absolution
5. The Greeting of Peace
6. The Great Thanksgiving
7. The Breaking of Bread and the Communion
8. The Sending out of God's People
In practice between the 3rd and 4th section is another section called 'Preparation' which has always been used in every Anglican service I've been in even though it is bracketed to suggest that it can be omitted. (The main parts of the above sections are numbered and are mentioned by the priest (or pastor) or lay reader during the service to allow worshippers to find the place in the Prayer Book quickly.)
The First Order is sometimes used once a month in some churches to retain some of the flavour and character of the Book of Common Prayer. It might be said to be more formal than the other two orders with the third order being less formal and shorter.
Others might say the First Order is more Protestant than the Second Order and follows more closely Thomas Cranmer's omissions and inclusions in the 16th century. Cranmer was most concerned to ensure that the Church of England not follow the view of Rome regarding the bread and wine at the Lord's Supper.
It could be said that two highlights occur in the Anglican worship service: the Ministry of the Word (including the sermon or homily) and the Lord's Supper. However, Protestants (evangelicals) would emphasise that the Scripture Readings and the Sermon are the most important. Those of a more 'catholic' temper would claim that the Eucharist is the more important.
It should be noted that APBA states that it is 'for use together with The Book of Common Prayer (1662) and An Australian Prayer Book (1978)'.
This statement shows the Anglican philosophy about the past. The present is not necessarily superior to the past but builds on the past. The present would not exist without the work of the pioneers of the past centuries. Hence, great respect is shown to the past even if its actual words are no longer used.
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