Office of the Dead. In years gone by it used to be tradition that on the first Sunday on May, the villagers would all go out and pick the flowers. This tradition is what caused the flower to become the village's unofficial emblem, used on things like the local school uniforms. Nowadays the area where the flower grows, known as Mottey Meadows, is run by English Nature, to protect the flower. Amenities. Although in the heart of the South Staffordshire countryside there are many amenities for the local population including two pubs, The Hartley Arms and the Coach and Horses (which also provides 	Wheaton Aston
15866148	accommodation for a cafe/sandwich shop), Wheaton Aston and Lapley Recreation Ground, post office, paper shop, general store, a garage-cum-chandlery-cum-hardware shop (Turners), a motor engineers (Hinsley's) and a couple of farms (The Bridge and Whitegates) who also sell their produce direct to the public. The old scout hut alongside the canal has undergone refurbishment and has re-opened in June 2021 as Tavern Lane Studio, a community arts hub offering dance, drama and several other clubs. There is one school in the village, St. Mary's CE(C) First School, which has a total intake of 	Wheaton Aston
15866149	roughly 100 children. Churches. There is currently one church and one chapel in the village. There has been a church on the current site in the centre of the village since the 14th century. This original wooden church was one of the few buildings to survive the Great Fire in 1777. However, due to disrepair, this church was demolished and a new stone church was built in 1857. This was then extended in 1894, and is the church still currently standing. All of the windows were made in a medieval style by the renowned Victorian master of stained glass, Charles 	Wheaton Aston
15866150	Eamer Kempe. The Zion chapel was built in 1814 and was established as a 'Congregational church'. However, when the Congregational and Presbyterian churches combined they decided to join The Evangelical Fellowship of Congregational Churches (E.F.C.C.) Worldwide so that they could continue preaching the same as before. Wheaton Aston Wheaton Aston is a small village in Staffordshire, England about 9 miles south west of Stafford and 7 miles west of Cannock. It is located beside Bridge 19 of the Shropshire Union Canal. The civil parish is called Lapley, Stretton and Wheaton Aston. It has a population of several thousand according to 	Wheaton Aston
15866151	Office of the Dead Office of the Dead The Office of the Dead or Office for the Dead (in Latin, Officium Defunctorum) is a prayer cycle of the Canonical Hours in the Catholic Church, Anglican Church and Lutheran Church, said for the repose of the soul of a decedent. It is the proper reading on All Souls' Day (normally November 2) for all souls in Purgatory, and can be a votive office on other days when said for a particular decedent. The work is composed of different psalms, scripture, prayers and other parts, divided into The Office of Readings, Lauds, Daytime Prayer, Vespers and 	Office of the Dead
15866152	Compline. In the mass of Paul VI. The current office, according to the 2000 Liturgia Horarum" (Liturgy of the Hours) "editio typica altera" (second typical edition) includes the normal cycle of a typical ferial office, namely an Office of Readings (Matins), Morning Prayer (Lauds), Daytime Prayer (Midmorning Prayer (Terce), Midday Prayer (Sext), or Midafternoon Prayer (None)), and Evening Prayer (Vespers). The final hour, Night Prayer (Compline), is taken from Sunday. The Office of Readings includes Psalms 40 : 2-14, 17-18 (this psalm selection is split between verses 9 and 10 into two sections, to keep the character of  threefold cycle of Psalms for the hour); and 42 . These psalms are followed by two longer readings which are variable and come from one of multiple options. Morning Prayer (Lauds) includes Psalm 51 , the Canticle of Hezekiah (Isaiah 38:10-14, 17-20), and either Psalm 146  or 150. These are followed by a short reading, a responsory, the Canticle of Zechariah (Benedictus) and the intercessions (preces). Daytime Prayer consists of Psalms 70 , 85 , and 86 . These are followed by a short reading and a versicle which vary depending on which of the little hours  are being used for Daytime Prayer. Evening Prayer (Vespers) includes Psalms 121 , 130 , and a canticle from Philippians, known sometimes as the Kenotic Hymn (Phil 2:6-11). This is followed by a short reading, a responsory, the Canticle of Mary (Magnificat), and the intercessions (preces). The hour of Night Prayer (Compline) is taken from Sunday after Evening Prayer II (Second Vespers). In the Tridentine Mass. This office, as it exists in the Roman Liturgy up to and including the current 1960 Roman Breviary, is composed of First Vespers, Mass, Matins, and Lauds. The editor is not known, but  the office as it existed before the alternative was no older than from 7th or 8th century. A well known refrain from the cycle is "Timor mortis conturbat me", "The fear of death disturbs me" or, more colloquially, "I am scared to death of dying". The word dirge comes from the cycle. The Vespers of the older form of the office comprise Psalms 114.1–9 (116), 119 (120), 120 (121), 129 (130), and 137 (138), with the "Magnificat" and the preces. The Matins, composed like those of feast days, have three nocturns, each consisting of three psalms and three lessons; the  Lauds, as was usual until 1911, had three psalms (Psalms 62 (63) and 66 (67) united are counted as one) and a canticle (that of Ezechias), the three psalms Laudate, and the "Benedictus". Pope Pius X's reform of the Breviary removed Psalms 66, 149, and 150 from being said at Lauds every day, and this reform included the Office of the Dead. The office differs in important points from the other offices of the Roman Liturgy. It has not the Little Hours, the Second Vespers, or the Compline. In this respect it resembles the ancient vigils, which began at  eventide (First Vespers), continued during the night (Matins), and ended at the dawn (Lauds); Mass followed and terminated the vigil of the feast. The absence of the introduction, ""Deus in adjutorium"", of the hymns, absolution, blessings, and of the doxology in the psalms also recall ancient times, when these additions had not yet been made. The psalms are chosen not in their serial order, as in the Sunday Office or the Roman ferial Office, but because certain verses, which serve as antiphons, seem to allude to the state of the dead. The use of some of these psalms in the  funeral service is of high antiquity, as appears from passages in St. Augustine and other writers of the fourth and fifth centuries. The lessons from Job, so suitable for the Office of the Dead, were also read in very early days at funeral services. The responses, too, deserve notice, especially the response ""Libera me, Domine, de viis inferni qui portas æreas confregisti et visitasti inferum et dedisti eis lumen . . . qui erant in poenis . . . advenisti redemptor noster"" etc. This is one of the few texts in the Roman Liturgy alluding to Christ's descent into hell. It is also a very  ancient composition (see Cabrol, ""La descente du Christ aux enfers"" in "Rassegna Gregor.", May and June, 1909). The ""Libera me de morte æterna"", which is found more complete in the ancient manuscripts, dates also from an early period (see Cabrol in "Dict. d'archéol. et de liturgie", s. v. Absoute). Mgr Batiffol remarks that it is not of Roman origin, but it is very ancient (Hist. du brév., 148). The distinctive character of the Mass, its various epistles, its tract, its offertory in the form of a prayer, the communion (like the offertory) with versicles, according to the ancient custom, and  the sequence "Dies Iræ" (q.v.; concerning its author see also BURIAL), it is impossible to dwell upon here. The omission of the Alleluia, and the kiss of peace is also characteristic of this mass. There was a time when the Alleluia was one of the chants customary at funeral services (see Dict. d'archéol. et de liturgie, s. v. Alleluia, I, 1235). Later it was looked upon exclusively as a song of joy, and was omitted on days of penance (e.g. Lent and ember week), sometimes in Advent, and at all funeral ceremonies. It is replaced to-day by a tract . A treatise of the 8th-9th century published by Muratori (Liturg. Rom. vet., II, 391) shows that the Alleluia was then suppressed. The omission of the kiss of peace at the Mass is probably because that ceremony preceded the distribution of the Eucharist to the faithful and was a preparation for it, so, as communion is not given at the Mass for the Dead, the kiss of peace was suppressed. Not to speak of the variety of ceremonies of the Mozarabic, Ambrosian, or Oriental liturgies, even in countries where the Roman liturgy prevailed, there were many variations. The lessons, the responses , and other formulæ were borrowed from various sources; certain Churches included in this office the Second Vespers and Complin; in other places, instead of the lessons of our Roman Ritual, they read St. Augustine, Proverbs, Ecclesiastes, Ecclesiasticus, Osee, Isaiah, Daniel, etc. The responses varied likewise; many examples may be found in Martène and the writers cited below in the bibliography. It is fortunate that the Roman Church preserved carefully and without notable change this office, which, like that of Holy Week, has retained for us in its archaic forms the memory and the atmosphere of a very ancient liturgy. The  Mozarabic Liturgy possesses a very rich funeral ritual. Dom Férotin in his "Liber Ordinum" (pp. 107 sqq.) has published a ritual (probably the oldest extant), dating back possibly to the 7th century. He has also published a large number of votive masses of the dead. For the Ambrosian Liturgy, see Magistretti, "Manuale Ambrosianum", I (Milan, 1905), 67; for the Greek Ritual, see Burial, pp. 77–8. In addition, the Anglican Church and Lutheran Church retained "The Office of the Dead" after the Reformation. History. The Office of the Dead has been attributed at times to St. Isidore, to St. Augustine, to  St. Ambrose, and even to Origen. There is no foundation for these assertions. In its 20th century form, while it has some very ancient characteristics, it cannot be older than the 7th or even 8th century. Its authorship is discussed at length in the dissertation of Horatius de Turre. Some writers attribute it to Amalarius, others to Alcuin (see Pierre Batiffol, "Hist. du Brév.", 181-92; and for the opposing view, Bäumer-Biron, "Hist. du Brév.", II, 37). These opinions are more probable, but are not as yet very solidly established. Amalarius speaks of the Office of the Dead , but seems to imply that it existed before his time ("De Eccles. officiis", IV, xlii, in P. L., CV, 1238). He alludes to the "Agenda Mortuorum" contained in a sacramentary, but nothing leads us to believe that he was its author. Alcuin is also known for his activity in liturgical matters, and we owe certain liturgical compositions to him; but there is no reason for considering him the author of this office (see Cabrol in "Dict. d'archéol. et de liturgie", s. v. Alcuin). In the Gregorian Antiphonary we do find a mass and an office in agenda mortuorum, but it  is admitted that this part is an addition; a fortiori this applies to the Gelasian. The Maurist editors of St. Gregory are inclined to attribute their composition to Albinus and Etienne of Liège (Microl., lx). But if it is impossible to trace the office and the mass in their actual form beyond the 9th or 8th century, it is notwithstanding certain that the prayers and a service for the dead existed long before that time. We find them in the 5th, 4th, and even in the 3rd and 2nd century. Pseudo-Dionysius, Sts. Gregory of Nyssa, Jerome, and Augustine, Tertullian , and the inscriptions in the catacombs afford a proof of this (see Burial, III, 76; PRAYERS FOR THE DEAD; Cabrol, "La prière pour les morts" in "Rev. d'apologétique", 15 September 1909, pp. 881–93). Practice and obligation. The Office of the Dead was composed originally to satisfy private devotion to the dead, and at first had no official character. Even in the 11th, 12th, and 13th centuries, it was recited chiefly by the religious orders (the Cluniacs, Cistercians, Carthusians), like the Little Office of Our Lady (see Guyet, loc. cit., 465). Later it was prescribed for all clerics and became obligatory  whenever a ferial office was celebrated. It has even been said that it was to remove the obligation of reciting it that the feasts of double and semi-double rite were multiplied, for it could be omitted on such days (Bäumer-Biron, op. cit., II, 198). The reformed Breviary of St. Pius V assigned the recitation of the Office of the Dead to the first free day in the month, the Mondays of Advent and Lent, to some vigils, and ember days. Even then it was not obligatory, for the Bull ""Quod a nobis"" of the same pope merely recommends  it earnestly, like the Office of Our Lady and the Penitential Psalms, without imposing it as a duty (Van der Stappen, "Sacra Liturgia", I, Malines, 1898, p. 115). At the present time, it is obligatory on the clergy only on the feast of All Souls and in certain mortuary services. Some religious orders (Carthusians, Cistercians etc.) have preserved the custom of reciting it in choir on the days assigned by the Bull "Quod a nobis". Office of the Dead The Office of the Dead or Office for the Dead (in Latin, Officium Defunctorum) is a prayer cycle of the Canonical