There is, I think, a little puzzlement, particularly among the liturgically literate, about the decision to rededicate this Kingdom of England to our Lady on Passion Sunday. O'Connell austerely remarks that, in Passiontide, "images are not to be uncovered on any pretext". Whichever apparatchik in the CBCEW bureaucracy induced Their Lordships to select this day must, surely, have been a rabid (but not unhumorous) anti-traditionalist. It would be jolly to find out who s/he was and to start a campaign to weed them out ... no; I'm joking. I think I'm only joking ...
Amusingly, there are precedents for celebrating our Lady in Passiontide. After all, Friday after Passion Sunday would have been the celebration of the Dolorosa if the 1962 rite had been rather less ungenerous.
But I am principally alluding to middle-of-the-road Anglican precedents.
The Book of Common Prayer gives no instructions about what to do if the Annunciation falls on Good Friday or Passion Sunday.
There is some evidence that clergy of a certain brand of Churchmanship (how splendid it is that Roman Catholics now know what this nice old Anglican term means) preached on a combination of the Passion and of the Annunciation when such collisions occurred.
Because of the way the Calendar operates, there were during the Tractarian/Ritualist periods unusual clusters of years when such a combination presented itself. The Annunciation occurred on Good Friday in 1842, 1853, and 1864. It happened on Passion Sunday in 1849, 1855, and 1860.
In addition to those opportunities for preaching on the subject of our Lady's Sorrows, the "Three Hour Devotion" became popular in 'moderate' Anglican circles in the earlier twentieth century. One of the Seven Last Words which the homilist needed to expound was, of course, the Ecce Mater.
(This service was invented after an earthquake in Lima, Peru, by some Jesuit called Messia, and reached Rome in 1788. In 1815 Pius VII even indulgenced it. Younger readers may need to be informed that, in those days, the Good Friday Mass of the Presanctified happened in the morning, and so the period from noon onwards was enticingly vacant. Anti-Catholic Anglican bishops were furious with their 'extreme' clergy who restored the Mass of the Presanctified, despite its very primitive origins and its Byzantine analogues. Their Lorships never tried to secure adherence to the elegant but austere Prayer Book provisions for Good Friday, but, although sarcastically heckled by Dom Gregory Dix, instead encouraged the Hispanic and Jesuit confection of The Three Hours. A quick flip through The Alternative Service Book, Lent Holy Week and Easter, and Common Worship has revealed not a surviving whisper of this once almost universal paraliturgy. In their 1989 book on The Sacrament of Easter, Roger Greenacre and Herr Flick of the Gestapo referred ironically to the previous "surprising popularity" of the Peruvian Jesuit Three Hours.)
A practical suggestion: since the Not very nice Ordo does not peremptorily require the veiling of images during Passiontide, in churches where both versions of the Roman Rite are in use, our Lady could, just this year and for the Rededication, be left unveiled ... thus using visual symbolism to mark and emphasise this special year ...