Book of Common Prayer - Wikipedia

Book of Common Prayer - Wikipedia
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Prayer book used in most Anglican churches
For the novel, see
A Book of Common Prayer
. For other uses, see
Book of Common Prayer (disambiguation)
"Common Prayer" redirects here. For the band, see
Common Prayer (band)
A 1760 printing of the
1662
Book of Common Prayer
, printed by
John Baskerville
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The Book of Common Prayer
BCP
) is the title of a number of related
prayer books
used in the
Anglican Communion
and by other
Christian
churches historically related to Anglicanism. The
first prayer book
, published in 1549 in the reign of King
Edward VI of England
, was a product of the
English Reformation
following the break with
Rome
. The 1549 work was the first prayer book to include the complete forms of service for daily and Sunday worship in English. It contains
Morning Prayer
Evening Prayer
, the
Litany
Holy Communion
, and occasional services in full: the orders for
Baptism
Confirmation
Marriage
, "
prayers to be said with the sick
", and a
funeral
service. It also sets out in full the "
propers
" (the parts of the service that vary weekly or daily throughout the Church's Year): the
introits
collects
, and
epistle
and
gospel
readings for the Sunday service of Holy Communion.
Old Testament
and
New Testament
readings for daily prayer are specified in tabular format, as are the
Psalms
and
canticles
, mostly biblical, to be said or sung between the readings.
The 1549 book was soon succeeded by a
1552 revision
that was more
Reformed
but from the same editorial hand, that of
Thomas Cranmer
Archbishop of Canterbury
. It was used only for a few months, as after Edward VI's death in 1553, his half-sister
Mary I
restored Roman Catholic worship. Mary died in 1558 and, in 1559,
Elizabeth I
's first Parliament authorised the
1559 prayer book
, which effectively reintroduced the 1552 book with modifications to make it acceptable to more traditionally minded worshippers and clergy.
In 1604,
James I
ordered some further changes, the most significant being the addition to the
Catechism
of a section on the
Sacraments
; this resulted in the
1604
Book of Common Prayer
Following the tumultuous events surrounding the
English Civil War
, when the Prayer Book was again abolished, another revision was published as the
1662 prayer book
That edition remains the official prayer book of the
Church of England
, although throughout the later 20th century, alternative forms that were technically supplements largely displaced the
Book of Common Prayer
for the main Sunday worship of most English
parish
churches.
Various permutations of the
Book of Common Prayer
with local variations are used in churches within and exterior to the
Anglican Communion
in over 50 countries and over 150 different languages.
In many of these churches, the
1662 prayer book
remains authoritative even if other books or patterns have replaced it in regular worship.
Traditional English-language
Lutheran
citation needed
Methodist
, and
Presbyterian
prayer books have borrowed from the
Book of Common Prayer,
and the marriage and burial rites have found their way into those of other denominations and into the English language. Like the
King James Version
of the
Bible
and the works of
Shakespeare
, many words and phrases from the
Book of Common Prayer
have entered common parlance.
Full title
edit
The full title of the
1662
Book of Common Prayer
is
The Book of Common Prayer and Administration of the Sacraments and other Rites and Ceremonies of the Church, according to the use of the Church of England, Together with the Psalter or Psalms of David, pointed as they are to be Sung or said in churches: And the Form and Manner of Making, ordaining, and Consecrating of Bishops, Priests, and Deacons
History
edit
Background
edit
The forms of
parish
worship in the late mediaeval church in England, which followed the
Latin
Roman Rite
, varied according to local practice. By far the most common form, or "use", found in Southern England was that of
Sarum
(Salisbury). There was no single book; the services provided by the
Book of Common Prayer
were found in the
Missal
(the
Eucharist
), the
Breviary
daily offices
), Manual (the occasional services of
baptism
, marriage, burial etc.), and
Pontifical
(services appropriate to a
bishop
confirmation
ordination
).
The chant (
plainsong
plainchant
) for worship was contained in the
Roman Gradual
for the
Mass
, the
Antiphonale
for the offices, and the
Processionale
for the
litanies
The
Book of Common Prayer
has never contained prescribed music or chant, but in 1550
John Merbecke
produced his
Booke of Common Praier noted
which sets much of Mattins, Evensong, Holy Communion and the Burial Office in the Prayer Book to simple plainchant, generally inspired by Sarum Use.
citation needed
The work of producing a
liturgy
in English was largely done by
Thomas Cranmer
Archbishop of Canterbury
, starting cautiously in the reign of
Henry VIII
(1509–1547) and then more radically under his son
Edward VI
(1547–1553). In his early days, Cranmer was a conservative
humanist
and an admirer of
Erasmus
. After 1531, Cranmer's contacts with
reformers
from continental Europe helped change his outlook.
The
Exhortation and Litany
, the earliest English-language service of the Church of England, was the first overt manifestation of his changing views. It was no mere translation from the Latin, instead making its
Protestant
character clear by the drastic reduction of the place of
saints
, compressing what had been the major part into three petitions.
Published in 1544, the
Exhortation and Litany
borrowed greatly from
Martin Luther
's Litany and
Myles Coverdale's New Testament
and was the only service that might be considered Protestant to have been finished within Henry VIII's lifetime.
citation needed
1549 prayer book
edit
Main article:
Book of Common Prayer (1549)
Thomas Cranmer
(1489–1556), editor and co-author of the first and second Books of Common Prayer
Only after Henry VIII's death and the accession of Edward VI in 1547 could revision of prayer books proceed faster.
10
Despite conservative opposition, Parliament passed the
Act of Uniformity
on 21 January 1549, and the newly authorised
Book of Common Prayer
(BCP) was required to be in use by
Whitsunday
(Pentecost), 9 June.
10
Cranmer is "credited [with] the overall job of editorship and the overarching structure of the book,"
11
though he borrowed and adapted material from other sources.
12
The prayer book had provisions for the daily offices (Morning and Evening Prayer), scripture readings for Sundays and holy days, and services for
Communion
, public
baptism
confirmation
matrimony
visitation of the sick
, burial,
purification of women
upon childbirth, and
Ash Wednesday
. An
ordinal
for
ordination
services of
bishops
priests
, and
deacons
was added in 1550.
13
14
There was also a
calendar
and
lectionary
, which meant a Bible and a
Psalter
were the only other books a priest required.
14
The BCP represented a "major theological shift" in England towards Protestantism.
14
Cranmer's doctrinal concerns can be seen in the systematic amendment of source material to remove any idea that merit contributes to salvation.
15
The doctrines of
justification by faith
and
predestination
are central to Cranmer's theology. These doctrines are implicit throughout the prayer book and had important implications for his understanding of the
sacraments
. Cranmer believed that someone who was not one of God's
elect
received only the outward form of the sacrament (washing in baptism or eating bread in Communion), not actual
grace
, with only the elect receiving the sacramental sign and the grace. Cranmer held the position that faith, a gift given only to the elect, united the outward sign of sacrament and its inward grace, with only the unity of the two making the sacrament effective. This position was in agreement with the Reformed churches but in opposition to Roman Catholic and Lutheran views.
16
As a compromise with conservatives, the word
Mass
was kept, with the service titled "The Supper of the Lord and the Holy Communion, commonly called the Mass".
17
The service also preserved much of the Mass's mediaeval structure –
stone altars
remained, the clergy wore traditional
vestments
, much of the service was sung, and the priest was instructed to put the communion wafer into communicants' mouths instead of in their hands.
18
19
Nevertheless, the first BCP was a "radical" departure from traditional worship in that it "eliminated almost everything that had till then been central to lay Eucharistic piety".
20
A priority for Protestants was to replace the Roman Catholic teaching that the
Mass was a sacrifice
to God ("the very same sacrifice as that of the cross") with the Protestant teaching that it was a service of thanksgiving and spiritual communion with Christ.
21
22
Cranmer's intention was to suppress Catholic notions of sacrifice and
transubstantiation
in the Mass.
17
To stress this, there was no
elevation of the consecrated bread and wine
, and
eucharistic adoration
was prohibited. The elevation had been the central moment of the mediaeval Mass, attached as it was to the idea of
real presence
23
24
Cranmer's eucharistic theology was close to the Calvinist
spiritual presence view
, and can be described as
Receptionism
and Virtualism: the real presence of Jesus by the power of the Holy Spirit.
25
26
The words of administration in the 1549 rite are deliberately ambiguous; they can be understood as identifying the bread with the body of Christ or (following Cranmer's theology) as a prayer that the communicant might spiritually receive the body of Christ by faith.
27
Many of the other services were little changed. Cranmer based his baptism service on
Martin Luther
's service, a simplification of the long and complex mediaeval rite. Like communion, the baptism service maintained a traditional form.
28
The
confirmation
and marriage services followed the Sarum rite.
29
There are also remnants of prayer for the dead and the
Requiem Mass
, such as the provision for celebrating holy communion at a funeral.
30
Cranmer's work of simplification and revision was also applied to the Daily Offices, which were reduced to
Morning
and
Evening Prayer
. Cranmer hoped these would also serve as a
daily form of prayer
to be used by the laity, thus replacing both the late mediaeval lay observation of the Latin
Hours of the Virgin
and its English-language equivalent
primers
31
1552 prayer book
edit
Main article:
Book of Common Prayer (1552)
Cranmer's prayer book of 1552
From the outset, the 1549 book was intended only as a temporary expedient, as German reformer
Bucer
was assured on meeting Cranmer for the first time in April 1549: "concessions ... made both as a respect for antiquity and to the infirmity of the present age", as he wrote.
32
According to historian Christopher Haigh, the 1552 prayer book "broke decisively with the past".
33
The services for baptism, confirmation, communion and burial are rewritten, and ceremonies hated by Protestants were removed. Unlike the 1549 version, the 1552 prayer book removed many traditional sacramentals and observances that reflected belief in the
blessing
and
exorcism
of people and objects. In the baptism service, infants no longer receive
minor exorcism
34
Anointing
is no longer included in the services for baptism, ordination and
visitation of the sick
34
These ceremonies are altered to emphasise the importance of faith, rather than trusting in rituals or objects.
35
Many of the traditional elements of the communion service were removed in the 1552 version.
36
The name of the service was changed to "The Order for the Administration of the Lord's Supper or Holy Communion", removing the word
Mass
. Stone altars were replaced with communion tables positioned in the chancel or nave, with the priest standing on the north side. The priest is to wear the
surplice
instead of traditional Mass vestments.
37
The service appears to promote a
spiritual presence view
of the Eucharist, meaning that Christ is spiritually but not corporally present.
38
There was controversy over how people should receive communion: kneeling or seated.
John Knox
protested against kneeling.
38
Ultimately, it was decided that communicants should continue to kneel, but the Privy Council ordered that the
Black Rubric
be added to the prayer book to clarify the purpose of kneeling. The rubric denied "any
real and essential presence
... of Christ's natural flesh and blood" in the Eucharist and was the clearest statement of eucharistic theology in the prayer book.
39
The 1552 service removed any reference to the "body of Christ" in the words of administration to reinforce the teaching that Christ's presence in the Eucharist was a spiritual presence and, in the words of historian Peter Marshall, "limited to the subjective experience of the communicant".
35
Instead of
communion wafers
, the prayer book instructs that ordinary bread is to be used "to take away the superstition which any person hath, or might have".
35
To further emphasise there is no holiness in the bread and wine, any leftovers are to be taken home by the
curate
for ordinary consumption. This prevented
eucharistic adoration
of the
reserved sacrament
above the high altar.
40
37
35
The burial service was removed from the church. It was to now take place at the graveside.
41
In 1549, there had been provision for a
Requiem
(not so called) and prayers of commendation and committal, the first addressed to the deceased. All that remained was a single reference to the deceased, giving thanks for their delivery from 'the myseryes of this sinneful world.' This new Order for the Burial of the Dead is a drastically stripped-down memorial service designed to undermine definitively the whole complex of traditional Catholic beliefs about
Purgatory
and intercessory
prayer for the dead
42
43
The Orders of
Morning
and
Evening Prayer
are extended by the inclusion of a penitential section at the beginning including a corporate confession of sin and a general
absolution
, although the text is printed only in Morning Prayer with
rubrical
directions to use it in the evening as well. The general pattern of Bible reading in the 1549 edition is retained (as it was in 1559) except that distinct Old and New Testament readings are now specified for Morning and Evening Prayer on certain feast days. A revised
English Primer
was published in 1553, adapting the Offices, Morning and Evening Prayer, and other prayers for lay domestic piety.
44
The 1552 book was used only for a short period, as Edward VI died in the summer of 1553 and, as soon as she could do so,
Mary I
restored union with Rome. The Latin Mass was reestablished, with altars,
roods
, and statues of saints reinstated in an attempt to restore the English Church to its
Roman
affiliation. Cranmer was punished for his work in the
English Reformation
by being burned at the stake on 21 March 1556. Nevertheless, the 1552 book survived. After Mary's death in 1558, it became the primary source for the Elizabethan Book of Common Prayer, with only subtle, if significant, changes.
Hundreds of English Protestants fled into exile, establishing an English church in
Frankfurt am Main
. A bitter and very public dispute ensued between those, such as
Edmund Grindal
and
Richard Cox
, who wished to preserve in exile the exact form of worship of the 1552 Prayer Book, and those, such as the minister of the congregation
John Knox
, who saw that book as still partially tainted by compromise. In 1555, the civil authorities expelled Knox and his supporters to
Geneva
, where they adopted a new prayer book,
The Form of Prayers
, which principally derived from Calvin's French-language
La Forme des Prières
45
Consequently, when the accession of
Elizabeth I
reasserted the dominance of the Reformed Church of England, a significant body of more Protestant believers remained who were nevertheless hostile to the
Book of Common Prayer.
Knox took
The Form of Prayers
with him to
Scotland
, where it formed the basis of the Scottish
Book of Common Order
1559 prayer book
edit
Main article:
Book of Common Prayer (1559)
A 1562 printing of the 1559 prayer book
Under
Elizabeth I
, a more permanent enforcement of the reformed Church of England was undertaken and the 1552 book was republished, scarcely altered, in 1559.
46
The Prayer Book of 1552 "was a masterpiece of theological engineering."
47
The doctrines in the Prayer Book and the
Thirty-Nine Articles of Religion
as set forth in 1559 would set the tone of Anglicanism, which preferred to steer a
via media
("middle way") between
Lutheranism
and
Calvinism
. The conservative nature of these changes underlines the fact that Reformed principles were by no means universally popular – a fact that the Queen recognised. Her revived
Act of Supremacy
, giving her the ambiguous title of
supreme governor
, passed without difficulty, but the
Act of Uniformity 1558
, giving statutory force to the Prayer Book, passed through the House of Lords by only three votes in 1559.
48
It made constitutional history in being imposed by the laity alone, as all the bishops, except those imprisoned by the Queen and unable to attend, voted against it.
49
Convocation had made its position clear by affirming the traditional doctrine of the Eucharist, the authority of the Pope, and the reservation by divine law to clergy "of handling and defining concerning the things belonging to faith, sacraments, and discipline ecclesiastical."
50
After these innovations and reversals, the new forms of Anglican worship took several decades to gain acceptance, but by the end of her reign in 1603, 70–75% of the English population were on board.
The alterations, though minor, were, however, to cast a long shadow over the development of the
Church of England
. It would be a long road back for the Church, with no clear indication that it would retreat from the 1559 Settlement except for minor official changes. In one of the first moves to undo Cranmer's liturgy, the Queen insisted that the Words of Administration of Communion from the 1549 Book be placed before the Words of Administration in the 1552 Book, thereby re-opening the issue of the
Real Presence
. At the administration of the Holy Communion, the words from the 1549 book, "the Body of our Lord Jesus Christ ...," were combined with the words of
Edward VI
's second Prayer Book of 1552, "Take, eat in remembrance ...," "suggesting on the one hand a real presence to those who wished to find it and on the other, the communion as memorial only,"
47
i.e. an objective presence and subjective reception. The 1559 Prayer Book, however, retained the truncated Prayer of Consecration of the Communion elements, which omitted any notion of objective sacrifice. It was preceded by the Proper Preface and Prayer of Humble Access (placed there to remove any implication that the Communion was a sacrifice to God). The Prayer of Consecration was followed by Communion, the
Lord's Prayer
, and a Prayer of Thanksgiving or an optional Prayer of Oblation whose first line included a petition that God would "...accepte this our Sacrifice of prayse and thankes geuing...". The latter prayer was removed (a longer version followed the Words of the Institution in the 1549 Rite) "to avoid any suggestion of the sacrifice of the Mass." The Marian Bishop Scot opposed the 1552 Book "on the grounds it never makes any connection between the bread and the Body of Christ". "Untrue though [his accusation] was, the restoration of the 1549 Words of Distribution emphasized its falsity."
51
However, beginning in the 17th century, some prominent Anglican theologians tried to cast a more traditional Catholic interpretation onto the text as a Commemorative Sacrifice and Heavenly Offering despite the lack of such wording in the Rite.
Cranmer
had been aware that the Eucharist from the mid-second century on had been regarded as the Church's offering to God, but he removed the sacrificial language anywayn.
52
It was not until the Anglican
Oxford Movement
of the mid-19th century and later 20th-century revisions that the Church of England would attempt to deal with the eucharistic doctrines of Cranmer by bringing the Church back to "pre-Reformation doctrine."
53
In the meantime, the Scottish and American Prayer Books not only reverted to the 1549 text, but even to the older
Roman
and
Eastern Orthodox
pattern by adding the
Oblation
and an
Epiclesis
– i.e. the congregation offers itself in union with Christ at the
Consecration
and receives Him in Communion – while retaining the
Calvinist
notions of "may be for us" rather than "become" and the emphasis on "bless and sanctify us" (the tension between the Catholic stress on objective
Real Presence
and Protestant subjective worthiness of the communicant). However, these Rites asserted a kind of Virtualism in regard to the Real Presence while making the Eucharist a material sacrifice because of the oblation,
54
and the retention of "may be for us the Body and Blood of thy Savior" rather than "become" thus eschewing any suggestion of a change in the natural substance of bread and wine.
Another move, the "
Ornaments Rubric
", related to what clergy were to wear while conducting services. Instead of the banning of all vestments except the
rochet
for bishops and the
surplice
for parish clergy, it permitted "such ornaments ... as were in use ... in the second year of King Edward VI." This allowed substantial leeway for more traditionalist clergy to retain the vestments which they felt were appropriate to liturgical celebration, namely Mass vestments such as
albs
chasubles
dalmatics
copes
stoles
, maniples, etc. (at least until the Queen gave further instructions, as per the text of the
Act of Uniformity of 1559
). The
rubric
also stated that the Communion service should be conducted in the 'accustomed place,' namely a Table against the wall with the priest facing it. The rubric was placed at the section regarding
Morning
and
Evening Prayer
in this Prayer Book and in the 1604 and 1662 Books. It was to be the basis of claims in the 19th century that vestments such as chasubles, albs and stoles were canonically permitted.
The instruction to the congregation to kneel when receiving communion was retained, but the
Black Rubric
(#29 in the
Forty-Two Articles of Faith
, which were later reduced to 39) which denied any "real and essential presence" of Christ's flesh and blood, was removed to "conciliate traditionalists" and aligned with the Queen's sensibilities.
55
The removal of the Black Rubric complements the double set of Words of Administration at the time of communion and permits an action – kneeling to receive – which people were used to doing. Therefore, nothing at all was stated in the Prayer Book about a theory of the
Presence
or forbidding reverence or adoration of Christ via the bread and wine in the
Sacrament
. On this issue, however, the Prayer Book was at odds with the repudiation of
transubstantiation
and the forbidden carrying about of the Blessed Sacrament in the Thirty-Nine Articles. As long as one did not subscribe publicly to or assert the latter, one was left to hold whatever opinion one wanted on the former. The Queen herself was famous for saying she was not interested in "looking in the windows of men's souls."
Among Cranmer's innovations, retained in the new Prayer Book, was the requirement of weekly Holy Communion services. In practice, as before the English
Reformation
, many received communion rarely, as little as once a year in some cases;
George Herbert
estimated it at no more than six times per year.
56
Practice, however, varied from place to place. Very high attendance at festivals was the order of the day in many parishes and in some, regular communion was very popular; in other places families stayed away or sent "a servant to be the liturgical representative of their household."
57
58
Few parish clergy were initially licensed by the bishops to preach; in the absence of a licensed preacher, Sunday services were required to be accompanied by reading one of the
homilies
written by Cranmer.
59
George Herbert was, however, not alone in his enthusiasm for preaching, which he regarded as one of the prime functions of a parish priest.
60
Music was much simplified, and a radical distinction developed between, on the one hand, parish worship, where only the
metrical psalms
of Sternhold and Hopkins might be sung, and, on the other hand, worship in churches with organs and surviving choral foundations, where the music of
John Marbeck
and others was developed into a rich choral tradition.
61
62
The whole act of parish worship might take well over two hours, and accordingly, churches were equipped with
pews
in which households could sit together (whereas in the medieval church, men and women had worshipped separately).
Diarmaid MacCulloch
describes the new act of worship as "a morning marathon of prayer, scripture reading, and praise, consisting of
mattins
, litany, and ante-communion, preferably as the matrix for a sermon to proclaim the message of scripture anew week by week."
58
Many ordinary churchgoers – that is, those who could afford one, as it was expensive – would own a copy of the Prayer Book. Judith Maltby cites a story of parishioners at
Flixton
in Suffolk who brought their own Prayer Books to church in order to shame their
vicar
into conforming with it. They eventually ousted him.
63
Between 1549 and 1642, roughly 290 editions of the Prayer Book were produced.
64
Before the end of the
English Civil War
(1642–1651) and the introduction of the 1662 prayer book, something like a half a million prayer books are estimated to have been in circulation.
64
The 1559 prayer book was also translated into other languages within the English sphere of influence. A translation into Latin was made in the form of
Walter Haddon
's
Liber Precum Publicarum
of 1560. Intended for use in the worship of the collegiate chapels of Oxford, Cambridge,
Eton
, and
Winchester
, it was resisted by some Protestants.
65
The
Welsh
edition of the Book of Common Prayer for use in the
Church in Wales
was published in 1567. It was translated by
William Salesbury
assisted by
Richard Davies
66
Changes in 1604
edit
Main article:
Book of Common Prayer (1604)
On Elizabeth's death in 1603, the 1559 book, substantially that of 1552 which had been regarded as offensive by some, such as Bishop
Stephen Gardiner
, as being a break with the tradition of the Western Church, had come to be regarded in some quarters as unduly Catholic. On his accession and following the so-called "
Millenary Petition
",
James I
called the
Hampton Court Conference
in 1604 – the same meeting of bishops and Puritan divines that initiated the
Authorized King James Version
of the Bible. This was in effect a series of two conferences: (i) between James and the bishops; (ii) between James and the Puritans on the following day. The Puritans raised four areas of concern: purity of doctrine; the means of maintaining it; church government; and the
Book of Common Prayer
. Confirmation, the cross in baptism, private baptism, the use of the surplice, kneeling for communion, reading the
Apocrypha
; and subscription to the BCP and Articles were all touched on. On the third day, after James had received a report back from the bishops and made final modifications, he announced his decisions to the Puritans and bishops.
67
The business of making the changes was then entrusted to a small committee of bishops and the Privy Council and, apart from tidying up details, this committee introduced into Morning and Evening Prayer a prayer for the royal family; added several thanksgivings to the Occasional Prayers at the end of the Litany; altered the rubrics of Private Baptism limiting it to the minister of the parish, or some other lawful minister, but still allowing it in private houses (the Puritans had wanted it only in the church); and added to the Catechism the section on the sacraments. The changes were put into effect by means of an explanation issued by James in the exercise of his prerogative under the terms of the 1559 Act of Uniformity and Act of Supremacy.
68
The accession of
Charles I
(1625–1649) brought about a complete change in the religious scene in that the new king used his supremacy over the established church "to promote his own idiosyncratic style of sacramental Kingship" which was "a very weird aberration from the first hundred years of the early reformed Church of England". He questioned "the populist and parliamentary basis of the Reformation Church" and unsettled to a great extent "the consensual accommodation of Anglicanism".
69
These changes, along with a new edition of the Book of Common Prayer, led to the
Bishops' Wars
and later to the
English Civil War
With the defeat of Charles I (1625–1649) in the Civil War, the Puritan pressure, exercised through a much-changed Parliament, had increased. Puritan-inspired petitions for the removal of the prayer book and episcopacy "
root and branch
" resulted in local disquiet in many places and, eventually, the production of locally organised counter petitions. The parliamentary government had its way but it became clear that the division was not between Catholics and Protestants, but between Puritans and those who valued the Elizabethan settlement.
64
The 1604 book was finally outlawed by Parliament in 1645 to be replaced by the
Directory of Public Worship
, which was more a set of instructions than a prayer book. How widely the Directory was used is not certain; there is some evidence of its having been purchased, in
churchwardens' accounts
, but not widely. The Prayer Book certainly was used clandestinely in some places, not least because the Directory made no provision at all for burial services. Following the execution of Charles I in 1649 and the establishment of the
Commonwealth
under Lord Protector
Cromwell
, the Prayer Book was not reinstated until shortly after the restoration of the monarchy to England.
John Evelyn
records, in
Diary
, receiving communion according to the 1604 Prayer Book rite:
Christmas Day 1657. I went to London with my wife to celebrate Christmas Day. ... Sermon ended, as [the minister] was giving us the holy sacrament, the chapel was surrounded with soldiers, and all the communicants and assembly surprised and kept prisoners by them, some in the house, others carried away. ... These wretched miscreants held their muskets against us as we came up to receive the sacred elements, as if they would have shot us at the altar.
Changes made in Scotland
edit
Main article:
Scottish Prayer Book (1637)
Laud's abortive 1637 Prayer book
In 1557, the Scots Protestant lords had adopted the English Prayer Book of 1552, for
reformed worship
in Scotland. However, when
John Knox
returned to Scotland in 1559, he continued to use the
Form of Prayer
he had created for the English exiles in
Geneva
and, in 1564, this supplanted the
Book of Common Prayer
under the title of the
Book of Common Order
Following the accession of King
James VI of Scotland
to the throne of England his son, King
Charles I
, with the assistance of Archbishop Laud, sought to impose the prayer book on Scotland.
70
The
1637 prayer book
was not, however, the 1559 book but one much closer to that of 1549, the first book of Edward VI. First used in 1637, it was never accepted, having been
violently rejected
by the Scots. During one reading of the book at the Holy Communion in
St Giles' Cathedral
, the
Bishop of Brechin
was forced to protect himself while reading from the book by pointing loaded pistols at the congregation.
71
Following the
Wars of the Three Kingdoms
(including the
English Civil War
), the
Church of Scotland
was re-established on a
presbyterian
basis but by the Act of Comprehension 1690, the rump of
Episcopalians
were allowed to hold onto their
benefices
. For liturgy, they looked to Laud's book and in 1724 the first of the "wee bookies" was published, containing, for the sake of economy, the central part of the Communion liturgy beginning with the offertory.
72
Between then and 1764, when a more formal revised version was published, a number of things happened which were to separate the Scottish Episcopal liturgy more firmly from either the English books of 1549 or 1559. First, informal changes were made to the order of the various parts of the service and inserting words indicating a sacrificial intent to the Eucharist clearly evident in the words, "we thy humble servants do celebrate and make before thy Divine Majesty with these thy holy gifts which we now OFFER unto thee, the memorial thy Son has commandeth us to make;" secondly, as a result of Bishop Rattray's researches into the liturgies of St James and St Clement, published in 1744, the form of the invocation was changed. These changes were incorporated into the 1764 book which was to be the liturgy of the
Scottish Episcopal Church
(until 1911 when it was revised) but it was to influence the liturgy of the
Episcopal Church in the United States
. A new revision was finished in 1929, the
Scottish Prayer Book 1929
, and several alternative orders of the Communion service and other services have been prepared since then.
1662 prayer book
edit
Main article:
Book of Common Prayer (1662)
Title page of the 1662 Prayer Book
The 1662 Prayer Book was printed two years after the restoration of the monarchy, following the
Savoy Conference
between representative
Presbyterians
and twelve bishops which was convened by royal warrant to "advise upon and review the
Book of Common Prayer
".
73
Attempts by the Presbyterians, led by
Richard Baxter
, to gain approval for an alternative service book failed. Their major objections (exceptions) were: firstly, that it was improper for lay people to take any vocal part in prayer (as in the Litany or Lord's Prayer), other than to say "amen"; secondly, that no set prayer should exclude the option of an extempore alternative from the minister; thirdly, that the minister should have the option to omit part of the set liturgy at his discretion; fourthly, that short
collects
should be replaced by longer prayers and exhortations; and fifthly, that all surviving "Catholic" ceremonial should be removed.
74
The intent behind these suggested changes was to achieve a greater correspondence between liturgy and Scripture. The bishops gave a frosty reply. They declared that liturgy could not be circumscribed by Scripture, but rightfully included those matters which were "generally received in the Catholic church." They rejected extempore prayer as apt to be filled with "idle, impertinent, ridiculous, sometimes seditious, impious and blasphemous expressions." The notion that the Prayer Book was defective because it dealt in generalisations brought the crisp response that such expressions were "the perfection of the liturgy".
75
The Savoy Conference ended in disagreement late in July 1661, but the initiative in prayer book revision had already passed to the
Convocations
and from there to Parliament.
76
The Convocations made some 600 changes, mostly of details, which were "far from partisan or extreme".
77
However, Edwards states that more of the changes suggested by high Anglicans were implemented (though by no means all)
78
and Spurr comments that (except in the case of the Ordinal) the suggestions of the "Laudians" (
Cosin
and
Matthew Wren
) were not taken up possibly due to the influence of moderates such as Sanderson and Reynolds. For example, the inclusion in the intercessions of the Communion rite of prayer for the dead was proposed and rejected. The introduction of "Let us pray for the whole state of Christ's Church militant here in earth" remained unaltered and only a thanksgiving for those "departed this life in thy faith and fear" was inserted to introduce the petition that the congregation might be "given grace so to follow their good examples that with them we may be partakers of thy heavenly kingdom". Griffith Thomas commented that the retention of the words "militant here in earth" defines the scope of this petition: we pray for ourselves, we thank God for them, and adduces collateral evidence to this end.
79
Secondly, an attempt was made to restore the
Offertory
. This was achieved by the insertion of the words "and oblations" into the prayer for the Church and the revision of the rubric so as to require the monetary offerings to be brought to the table (instead of being put in the poor box) and the bread and wine placed upon the table. Previously it had not been clear when and how bread and wine got onto the altar. The so-called "manual acts", whereby the priest took the bread and the cup during the prayer of consecration, which had been deleted in 1552, were restored; and an "amen" was inserted after the words of institution and before communion, hence separating the connections between consecration and communion which Cranmer had tried to make. After communion, the unused but consecrated bread and wine were to be reverently consumed in church rather than being taken away for the priest's own use. By such subtle means were Cranmer's purposes further confused, leaving it for generations to argue over the precise theology of the rite. One change made that constituted a concession to the Presbyterian Exceptions, was the updating and re-insertion of the so-called "
Black Rubric
", which had been removed in 1559. This now declared that kneeling in order to receive communion did not imply adoration of the species of the Eucharist nor "to any Corporal Presence of Christ's natural Flesh and Blood" – which, according to the rubric, were in heaven, not here.
While intended to create unity, the division established under the Commonwealth and the licence given by the Directory for Public Worship were not easily passed by. Unable to accept the new book, 936 ministers were deprived during the
Great Ejection
80
The actual language of the 1662 revision was little changed from that of Cranmer. With two exceptions, some words and phrases which had become archaic were modernised; secondly, the readings for the
epistle
and
gospel
at Holy Communion, which had been set out in full since 1549, were now set to the text of the 1611 Authorized King James Version of the Bible. The
Psalter
, which had not been printed in the 1549, 1552 or 1559 books – was in 1662 provided in
Miles Coverdale
's translation from the
Great Bible
of 1538.
It was this edition which was to be the official
Book of Common Prayer
during the growth of the British Empire and, as a result, has been a great influence on the prayer books of Anglican churches worldwide,
liturgies
of other denominations in English, and of the English people and language as a whole.
Further attempts at revision
edit
1662–1832
edit
A Collect for 5 November in the
Book of Common Prayer
published in London in 1689, referring to the
Gunpowder Plot
and the arrival of
William III
Between 1662 and the 19th century, further attempts to revise the
Book
in England stalled. On the death of Charles II, his brother James, a Roman Catholic, became
James II
. James wished to achieve toleration for those of his own Roman Catholic faith, whose practices were still banned. This, however, drew the Presbyterians closer to the Church of England in their common desire to resist 'popery'; talk of reconciliation and liturgical compromise was thus in the air. But with the flight of James in 1688 and the arrival of the Calvinist
William of Orange
the position of the parties changed. The Presbyterians could achieve toleration of their practices without such a right being given to Roman Catholics and without, therefore, their having to submit to the Church of England, even with a
liturgy
more acceptable to them. They were now in a much stronger position to demand changes that were ever more radical.
John Tillotson
, Dean of Canterbury pressed the king to set up a commission to produce such a revision.
81
The so-called
Liturgy of Comprehension
of 1689, which was the result, conceded two thirds of the Presbyterian demands of 1661; but, when it came to
convocation
the members, now more fearful of William's perceived agenda, did not even discuss it and its contents were, for a long time, not even accessible.
82
This work, however, did go on to influence the prayer books of many British colonies.
1833–1906
edit
Edward Bouverie Pusey
, a leader of the
Oxford Movement
By the 19th century, pressures to revise the 1662 book were increasing. Adherents of the
Oxford Movement
, begun in 1833, raised questions about the relationship of the Church of England to the apostolic church and thus about its forms of worship. Known as
Tractarians
after their production of
Tracts for the Times
on theological issues, they advanced the case for the Church of England being essentially a part of the "Western Church", of which the Roman Catholic Church was the chief representative. The illegal use of elements of the Roman rite, the use of candles, vestments and incense – practices collectively known as
Ritualism
– had become widespread and led to the establishment of a new system of discipline, intending to bring the "Romanisers" into conformity, through the
Public Worship Regulation Act 1874
83
The Act had no effect on illegal practices: five clergy were imprisoned for contempt of court and after the trial of the much loved Bishop
Edward King
of Lincoln, it became clear that some revision of the
liturgy
had to be embarked upon.
84
One branch of the Ritualism movement argued that both "Romanisers" and their Evangelical opponents, by imitating, respectively, the Church of Rome and Reformed churches, transgressed the Ornaments Rubric of 1559 ("... that such Ornaments of the Church, and of the Ministers thereof, at all Times of their Ministration, shall be retained, and be in use, as were in this Church of England, by the Authority of Parliament, in the Second Year of the Reign of King Edward the Sixth"). These adherents of ritualism, among whom were
Percy Dearmer
and others, claimed that the Ornaments Rubric prescribed the ritual usages of the
Sarum Rite
with the exception of a few minor things already abolished by the early reformation.
Following a royal commission report in 1906, work began on a new prayer book. It took twenty years to complete, prolonged partly due to the demands of the
First World War
and partly in the light of the 1920 constitution of the
Church Assembly
, which "perhaps not unnaturally wished to do the work all over again for itself".
85
1906–2000
edit
Further information:
Book of Common Prayer (1928, England)
In 1927, the work on a new version of the prayer book reached its final form. In order to reduce conflict with traditionalists, it was decided that the form of service to be used would be determined by each congregation. With these open guidelines, the book was granted approval by the Church of England Convocations and Church Assembly in July 1927. However, it was defeated by the
House of Commons
in 1928.
The effect of the failure of the 1928 book was salutary: no further attempts were made to revise the
Book of Common Prayer
. Instead a different process, that of producing an alternative book, led to the publication of Series 1, 2 and 3 in the 1960s, the 1980
Alternative Service Book
and subsequently to the 2000
Common Worship
series of books. Both differ substantially from the
Book of Common Prayer,
though the latter includes in the Order Two form of the Holy Communion a very slight revision of the prayer book service, largely along the lines proposed for the 1928 Prayer Book. Order One follows the pattern of the modern
Liturgical Movement
In the Anglican Communion
edit
A collection of various editions of the
Book of Common Prayer
, derivatives, and associated liturgical texts from within the Anglican Communion, Catholic Church, and
Western Rite Orthodoxy
With British colonial expansion from the 17th century onwards, Anglicanism spread across the globe. The new Anglican churches used and revised the use of the
Book of Common Prayer
, until they, like the English church, produced prayer books which took into account the developments in liturgical study and practice in the 19th and 20th centuries which come under the general heading of the
Liturgical Movement
Africa
edit
In South Africa a
Book of Common Prayer
was "Set Forth by Authority for Use in the
Church of the Province of South Africa
" in 1954. The 1954 prayer book is still in use in some churches in southern Africa; however, it has been largely replaced by
An Anglican Prayerbook 1989
and versions of that translated to other languages in use in southern Africa.
Asia
edit
Bangladesh
edit
The
Church of Bangladesh
Book of Common Prayer
approved in 1997
The
Book of Common Prayer
of the
Church of Bangladesh
, translated literally as "prayer book" (
Bengali
প্রার্থনা বই
) was approved by synod in 1997.
86
The book contains prayers translated from the traditional Book of Common Prayer as well as those from the
Church of North India
and the CWM's Prayer Letter, along with original compositions by the Church of Bangladesh.
China
edit
The
Book of Common Prayer
is translated literally as (
公禱書
) in
Chinese
Mandarin
Gōng dǎo shū
Cantonese
Gūng tóu syū
). The former dioceses in the now defunct
Chung Hua Sheng Kung Hui
had their own Book of Common Prayer. The General Synod and the College of Bishops of Chung Hwa Sheng Kung Hui planned to publish a unified version for the use of all Anglican churches in China in 1949, which was the 400th anniversary of the first publishing of the
Book of Common Prayer
. After the communists took over mainland China, the
Diocese of Hong Kong and Macao
became independent of the Chung Hua Sheng Kung Hui, and continued to use the edition issued in Shanghai in 1938 with a revision in 1959. This edition, also called the "Black-Cover Book of Common Prayer" (
黑皮公禱書
) for its cover, still remains in use after the establishment of the
Hong Kong Sheng Kung Hui
(Anglican province in Hong Kong). The language style of "Black-Cover Book of Common Prayer" is closer to
Classical Chinese
than contemporary Chinese.
India
edit
The
Church of South India
was the first modern Episcopal uniting church, consisting as it did, from its foundation in 1947, at the time of Indian independence, of Anglicans, Methodists, Congregationalists, Presbyterians and Reformed Christians. Its
liturgy
, from the first, combined the free use of Cranmer's language with an adherence to the principles of congregational participation and the centrality of the Eucharist, much in line with the Liturgical Movement. Because it was a minority church of widely differing traditions in a non-Christian culture (except in
Kerala
, where Christianity has a long history), practice varied wildly.
Japan
edit
The BCP is called "Kitōsho" (
Japanese
祈祷書
) in Japanese. The initial effort to compile such a book in Japanese goes back to 1859, when the
missionary societies
of the
Church of England
and of the
Episcopal Church of the United States
started their work in Japan, later joined by the
Anglican Church of Canada
in 1888. In 1879, the
Seikōkai Tō Bun
聖公会祷文
, Anglican Prayer Texts)
were prepared in Japanese
87
88
As the
Anglican Church in Japan
was established in 1887, the
Romanised
Nippon Seikōkai Kitō Bun
Japanese
日本聖公会祈祷文
) were compiled in 1879.
89
There was a major revision of these texts and the first
Kitōsho
was born in 1895, which had the
Eucharistic
part in both English and American traditions.
90
There were further revisions, and the Kitōsho published in 1939 was the last revision that was done before
World War II
, still using the
Historical kana orthography
91
After the end of the War, the
Kitōsho
of 1959 became available, using
post-war Japanese orthography
, but still in traditional
classical Japanese language
and
vertical writing
. In the fifty years after World War II, there were several efforts to translate the Bible into modern
colloquial
Japanese, the most recent of which was the publication in 1990 of the
Japanese New Interconfessional Translation Bible
. The
Kitōsho
using the colloquial Japanese language and
horizontal writing
was published in the same year. It also used the
Revised Common Lectionary
. This latest
Kitōsho
since went through several minor revisions, such as employing the
Lord's Prayer
in Japanese common with the
Catholic Church
共通口語訳「主の祈り」
) in 2000.
Korea
edit
Korean
Book of Common Prayer
("Seonggonghoe Gidoseo, "Anglican Prayers") 2018 version
In 1965, the
Anglican Church of Korea
first published a translation of the 1662 BCP into Korean and called it
Gongdonggidomun
(공동기도문) meaning "common prayers". In 1994, the prayers announced "allowed" by the 1982 Bishops Council of the Anglican Church of Korea was published in a second version of the
Book of Common Prayers
In 2004, the National Anglican Council published the third and the current Book of Common Prayers known as "Seonggonghoe Gidoseo (성공회 기도서)" or the "Anglican Prayers", including the Calendar of the Church Year, Daily Offices, Collects, Proper Liturgies for Special Days, Baptism, Holy Eucharist, Pastoral Offices, Episcopal Services, Lectionary, Psalms and all of the other events the Anglican Church of Korea celebrates.
The Diction of the books has changed from the 1965 version to the 2004 version. For example, the word "God" has changed from classical Chinese term "Cheonju (천주)" to native Korean word "Haneunim (하느님)," in accordance with the Public Christian translation, and as used in 1977 Common Translation Bible (Gongdongbeonyeokseongseo, 공동번역성서) that the Anglican Church of Korea currently uses.
Philippines
edit
Philippine
Book of Common Prayer
in the Church of Saint Mary,
Sagada
Mountain Province
, Philippines
The
diglotic
English–Chinese
Book of Common Prayer
used by the Filipino–Chinese community of
St Stephen's Pro-Cathedral
in
Manila
, Philippines
As the Philippines is connected to the worldwide
Anglican Communion
through the
Episcopal Church in the Philippines
, the main edition of the
Book of Common Prayer
in use throughout the islands is the same as that of the United States.
Aside from the American version and the newly published Philippine Book of Common Prayer,
Filipino-Chinese
congregants of Saint Stephen's Pro-Cathedral in the
Diocese of the Central Philippines
uses the English-Chinese
Diglot Book of Common Prayer
, published by the Episcopal Church of Southeast Asia.
The ECP has since published its own Book of Common Prayer upon gaining full autonomy on 1 May 1990. This version is notable for the inclusion of the
Misa de Gallo
, a popular
Christmastide
devotion amongst
Filipinos
that is of
Catholic
origin.
Europe
edit
Ireland
edit
The 1878 prayer book for the use of the Church of Ireland
The first printed book in Ireland was in
, the
Book of Common Prayer
92
William Bedell
had undertaken an
Irish
translation of the
Book of Common Prayer
in 1606. An Irish translation of the revised prayer book of 1662 was effected by John Richardson (1664–1747) and published in 1712 as
Leabhar na nornaightheadh ccomhchoitchionn
. "Until the 1960s, the Book of Common Prayer, derived from 1662 with only mild tinkering, was quite simply
the
worship of the church of Ireland."
93
The 1712 edition had parallel columns in English and Irish languages.
94
After its independence and disestablishment in 1871, the Church of Ireland developed its own prayer book which was published in 1878.
95
96
It has been revised several times, and the present edition has been used since 2004.
97
Isle of Man
edit
The first
Manx
translation of the
Book of Common Prayer
was made by
John Phillips (Bishop of Sodor and Man)
in 1610. A more successful "New Version" by his successor
Mark Hiddesley
was in use until 1824 when English liturgy became universal on the island.
98
Portugal
edit
The
Lusitanian Catholic Apostolic Evangelical Church
formed in 1880. A Portuguese language Prayer Book is the basis of the Church's liturgy. In the early days of the church, a translation into Portuguese from 1849 of the 1662 edition of the Book of Common Prayer was used. In 1884 the church published its own prayer book based on the Anglican, Roman and Mozarabic liturgies. The intent was to emulate the customs of the primitive apostolic church.
99
Newer editions of their prayer book are available in Portuguese and with an English translation.
100
Spain
edit
The Revised Prayer-Book of the Reformed Spanish Church
, English translation of the 1889 revised Prayer Book used in the
Spanish Reformed Episcopal Church
The Spanish Reformed Episcopal Church (
Spanish
Iglesia Española Reformada Episcopal
, IERE) is the church of the Anglican Communion in
Spain
. It was founded in 1880 and since 1980 has been an
extra-provincial church
under the
metropolitan authority
of the
Archbishop of Canterbury
. Previous to its organisation, there were several translations of the
Book of Common Prayer
into Spanish in 1623
101
and in 1707.
102
In 1881 the church combined a Spanish translation of the 1662 edition of the
Book of Common Prayer
with the
Mozarabic Rite
liturgy, which had recently been translated. This is apparently the first time the Spanish speaking Anglicans inserted their own "historic, national tradition of liturgical worship within an Anglican prayer book."
103
A second edition was released in 1889, and a revision in 1975. This attempt combined the Anglican structure of worship with indigenous prayer traditions.
104
Wales
edit
Main article:
Book of Common Prayer (1984)
The first
Book of Common Prayer
in Welsh published in 1567
An Act of Parliament passed in 1563, entitled "An Act for the Translating of the Bible and the Divine Service into the Welsh Tongue", ordered that both the Old and New Testament be translated into
Welsh
, alongside the
Book of Common Prayer
. This translation – completed by the then bishop of
St David's
Richard Davies
, and the scholar
William Salesbury
– was published in 1567
105
as
Y Llyfr Gweddi Gyffredin
. A further revision, based on the 1662 English revision, was published in 1664.
98
The Church in Wales began a revision of the book of Common Prayer in the 1950s. Various sections of authorised material were published throughout the 1950s and 1960s; however, common usage of these revised versions only began with the introduction of a revised order for the Holy Eucharist. Revision continued throughout the 1960s and 1970s, with definitive orders being confirmed throughout the 70s for most orders. A finished, fully revised Book of Common Prayer for use in the Church in Wales was authorised in 1984, written in traditional English, after a suggestion for a modern language Eucharist received a lukewarm reception.
citation needed
In the 1990s, new initiation services were authorised, followed by alternative orders for morning and evening prayer in 1994, alongside an alternative order for the Holy Eucharist, also in 1994. Revisions of various orders in the Book of Common Prayer continued throughout the 2000s and into the 2010s.
citation needed
Oceania
edit
Aotearoa, New Zealand, Polynesia
edit
As for other parts of the British Empire, the 1662 Book of Common Prayer was initially the standard of worship for Anglicans in New Zealand. The 1662 Book was first translated into
Māori
in 1830, and has gone through several translations and a number of different editions since then. The translated 1662 BCP has commonly been called
Te Rawiri
("the David"), reflecting the prominence of the Psalter in the services of Morning and Evening Prayer, as the Māori often looked for words to be attributed to a person of authority.
citation needed
The Māori translation of the 1662 BCP is still used in New Zealand, particularly among older Māori living in rural areas.
After earlier trial services in the mid-twentieth century, in 1988 the
Anglican Church of Aotearoa, New Zealand and Polynesia
authorised through its general synod
A New Zealand Prayer Book
intended to serve the needs of New Zealand, Fiji, Tonga, Samoa and the Cook Island Anglicans. This book is unusual for its cultural diversity; it includes passages in the Māori, Fijian, Tongan and English languages. In other respects, it reflects the same ecumenical influence of the
Liturgical Movement
as in other new Anglican books of the period, and borrows freely from a variety of international sources. The book is not presented as a definitive or final liturgical authority, such as the use of the definite article in the title might have implied. While the preface is ambiguous regarding the status of older forms and books, the implication however is that this book is now the norm of worship for Anglicans in Aotearoa/New Zealand. The book has also been revised in a number of minor ways since the initial publication, such as by the inclusion of the
Revised Common Lectionary
and an online edition is offered freely as the standard for reference.
Australia
edit
The
Anglican Church of Australia
, known officially until 1981 as the Church of England in Australia and Tasmania, became self-governing in 1961. Its general synod agreed that the
Book of Common Prayer
was to "be regarded as the authorised standard of worship and doctrine in this Church". After a series of experimental services offered in many dioceses during the 1960s and 70s, in 1978
An Australian Prayer Book
was produced, formally as a supplement to the book of 1662, although in fact it was widely taken up in place of the old book. The AAPB sought to adhere to the principle that, where the liturgical committee could not agree on a formulation, the words or expressions of the
Book of Common Prayer
were to be used,
106
if in a modern idiom. The result was a conservative revision, including two forms of eucharistic rite: a First Order that was essentially the 1662 rite in more contemporary language, and a Second Order that reflected the
Liturgical Movement
norms, but without elements such as a eucharistic epiclesis or other features that would have represented a departure from the doctrine of the old book.
An Australian Prayer Book
has been formally accepted for usage in other churches, including the
Reformed Episcopal Church
in the United States.
107
A Prayer Book for Australia
, produced in 1995 and again not technically a substitute for the 1662 prayer book, nevertheless departed from both the structure and wording of the
Book of Common Prayer
, prompting conservative reaction. Numerous objections were made and the notably conservative evangelical
Diocese of Sydney
drew attention both to the loss of
BCP
wording and of an explicit "biblical doctrine of substitutionary atonement".
citation needed
Sydney delegates to the general synod sought and obtained various concessions but that diocese never adopted the book. The Diocese of Sydney has instead developed its own prayer book, called
Sunday Services
, to "supplement" the 1662 prayer book, and preserve the original theology which the Sydney diocese asserts has been changed. In 2009 the diocese published
Better Gatherings
which includes the book
Common Prayer
(published 2012), an updated revision of
Sunday Services
108
109
110
North and Central America
edit
Canada
edit
Main article:
Book of Common Prayer (1962)
The
Anglican Church of Canada
, which until 1955 was known as the Church of England in the Dominion of Canada, or simply the Church of England in Canada, developed its first
Book of Common Prayer
separately from the English version in 1918, which received final authorisation from General Synod on 16 April 1922.
111
The
revision of 1959
was much more substantial, bearing a family relationship to that of the abortive 1928 book in England. The language was conservatively modernised, and additional seasonal material was added. As in England, while many prayers were retained though the structure of the Communion service was altered: a prayer of oblation was added to the eucharistic prayer after the "words of institution", thus reflecting the rejection of Cranmer's theology in liturgical developments across the Anglican Communion. More controversially, the Psalter omitted certain sections, including the entirety of Psalm 58.
General Synod gave final authorisation to the revision in 1962, to coincide with the 300th anniversary of the 1662 Book of Common Prayer. A French translation,
Le Recueil des Prières de la Communauté Chrétienne
, was published in 1967.
After a period of experimentation with the publication of various supplements, the
Book of Alternative Services
was published in 1985.
Indigenous languages
edit
The
Book of Common Prayer
has also been translated into these North American indigenous languages:
Cowitchan
Cree
Haida
Ntlakyapamuk
Slavey
Eskimo-Aleut
Dakota
Delaware
Mohawk
Ojibwe
112
Ojibwa
edit
Joseph Gilfillan
was the chief editor of the 1911
Ojibwa
edition of the
Book of Common Prayer
entitled
Iu Wejibuewisi Mamawi Anamiawini Mazinaigun
Iw Wejibwewizi Maamawi-anamiʼaawini Mazinaʼigan
).
113
United States
edit
The 1979 Book of Common Prayer
Main articles:
Book of Common Prayer (1928, United States)
Book of Common Prayer (1979)
; and
Book of Common Prayer (2019, United States)
The
Episcopal Church
separated itself from the Church of England in 1789, the first church in the American colonies having been founded in 1607.
114
The first Book of Common Prayer of the new body, approved in 1789, had as its main source the 1662 English book, with significant influence also from the 1764 Scottish Liturgy (see above) which
Bishop Seabury
of Connecticut brought to the US following his consecration in Aberdeen in 1784.
The preface to the 1789 Book of Common Prayer says, "this Church is far from intending to depart from the Church of England in any essential point of doctrine, discipline, or worship ... further than local circumstances require." There were some notable differences. For example, in the Communion service the prayer of consecration follows mainly the Scottish orders derived from 1549
115
and found in the 1764 Book of Common Prayer. The compilers also used other materials derived from ancient liturgies especially Eastern Orthodox ones such as the Liturgy of St. James.
115
An
epiclesis
or invocation of the Holy Spirit in the eucharistic prayer was included, as in the Scottish book, though modified to meet reformist objections. Overall however, the book was modelled on the English Prayer Book, the Convention having resisted attempts at more radical deletion and revision.
116
Anglo-Catholic
Anglican Service Book
(1991), a traditional-language version of the Episcopal Book of Common Prayer
Article X of the
Canons of the Episcopal Church
provides that "[t]he Book of Common Prayer, as now established or hereafter amended by the authority of this Church, shall be in use in all the Dioceses of this Church,"
117
which is a reference to the 1979 Book of Common Prayer.
The
Prayer Book Cross
was erected in
San Francisco
's
Golden Gate Park
in 1894 as a gift from the
Church of England
Created by
Ernest Coxhead
, it stands on one of the higher points in Golden Gate Park. It is located between John F. Kennedy Drive and Park Presidio Drive, near Cross Over Drive. This 57 ft (17 m) sandstone cross commemorates the first use of the
Book of Common Prayer
in California by Sir
Francis Drake
's chaplain on 24 June 1579.
In 2019, the
Anglican Church in North America
released its own revised edition of the BCP.
118
119
It included a modernised rendering of the Coverdale Psalter, "renewed for contemporary use through efforts that included the labors of 20th century Anglicans T.S. Eliot and C.S. Lewis..."
120
According to Robert Duncan, the first archbishop of the ACNA, "The 2019 edition takes what was good from the modern liturgical renewal movement and also recovers what had been lost from the tradition."
121
The 2019 edition does not contain a catechism, but is accompanied by an extensive ACNA catechism, in a separate publication,
To Be a Christian: An Anglican Catechism
122
Modern Catholic adaptations
edit
Main article:
Anglican Use
Under
Pope John Paul II
's
Pastoral Provision
of the early 1980s, former Anglicans began to be admitted into new
Anglican Use
parishes in the US.
The Book of Divine Worship
was published in the United States in 2003 as a liturgical book for their use, composed of material drawn from the 1928 and 1979
Book of Common Prayer
of the
Episcopal Church in the United States of America
and the
Roman Missal
123
It was mandated for use in all
personal ordinariates
for former Anglicans in the US from Advent 2013. Following the adoption of the ordinariates'
Divine Worship: The Missal
in Advent 2015, the
Book of Divine Worship
was suppressed.
124
To complement the forthcoming
Divine Worship
missal, the newly erected
Personal Ordinariate of Our Lady of Walsingham
in the UK authorised the usage of an interim Anglican Use
Divine Office
in 2012.
125
The Customary of Our Lady of Walsingham
followed from both the Church of England's Book of Common Prayer tradition and that of the
Catholic Church
's
Liturgy of the Hours
, introducing hours –
Terce
Sext
, and
None
– not found in any standard
Book of Common Prayer
. Unlike other contemporary forms of the Catholic Divine Office, the
Customary
contained the full 150 Psalm psalter.
126
In 2019, the
St. Gregory's Prayer Book
was published by
Ignatius Press
as a resource for all Catholic laity, combining selections from the
Divine Worship
missal with devotions drawn from various Anglican prayer books and other Anglican sources approved for Catholic use in a format that somewhat mimics the form and content of the
Book of Common Prayer
127
In 2020, the first of two editions of
Divine Worship: Daily Office
was published. While the
North American Edition
was the first Divine Office introduced in the
Personal Ordinariate of the Chair of Saint Peter
, the
Commonwealth Edition
succeeded the previous
Customary
for the Personal Ordinariates of Our Lady of Walsingham and
Our Lady of the Southern Cross
. The
North American Edition
more closely follows the American 1928, American 1979, and Canadian 1962 prayer books, while the
Commonwealth Edition
more closely follows the precedents set by the Church of England's 1549 and 1662
Book of Common Prayer
128
Religious influence
edit
See also:
Book of Common Prayer (Unitarian)
The
Book of Common Prayer
has had a great influence on a number of other denominations. While theologically different, the language and flow of the service of many other churches owe a great debt to the prayer book. In particular, many Christian prayer books have drawn on the
Collects
for the Sundays of the Church Year – mostly freely translated or even "rethought"
129
by Cranmer from a wide range of Christian traditions, but including a number of original compositions – which are widely recognised as masterpieces of compressed liturgical construction.
John Wesley
, an Anglican priest whose revivalist preaching led to the creation of
Methodism
wrote in his preface to
The Sunday Service of the Methodists in North America
(1784), "I believe there is no Liturgy in the world, either in ancient or modern language, which breathes more of a solid, scriptural, rational piety than the Common Prayer of the Church of England."
130
Many Methodist churches in England and the United States continued to use a slightly revised version of the book for communion services well into the 20th century. In the
United Methodist Church
, the liturgy for eucharistic celebrations is almost identical to what is found in the
Book of Common Prayer
, as are some of the other liturgies and services.
A unique variant was developed in 1785 in
Boston
Massachusetts
when the historic
King's Chapel
(founded 1686) left the
Episcopal Church
and became an independent
Unitarian church
. To this day, King's Chapel uniquely uses
The Book of Common Prayer According to the Use in King's Chapel
in its worship; the book eliminates trinitarian references and statements.
Literary influence
edit
Along with the
King James Version
of the Bible and the works of
Shakespeare
, the
Book of Common Prayer
has been one of the major influences on modern English parlance. As it has been in regular use for centuries, many phrases from its services have passed into everyday English, either as deliberate quotations or as unconscious borrowings. They have often been used metaphorically in non-religious contexts, and authors have used phrases from the prayer book as titles for their books.
The Form of Solemnization of Matrimony
… Therefore if any man can shew any just cause, why they may not lawfully be joined together, let him now
speak, or else hereafter for ever hold his peace
The Second Sunday in Advent – The Collect
Blessed Lord, who hast caused all holy Scriptures to be written for our learning: Grant that we may in such wise hear them,
read, mark, learn, and inwardly digest
them, that by patience and comfort of thy holy Word, we may embrace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ. Amen.
Some examples of well-known phrases from the
Book of Common Prayer
are:
"Speak now or forever hold your peace" from the
marriage
liturgy
"Till death us do part", from the marriage liturgy.
131
"Earth to earth, ashes to ashes, dust to dust" from the
funeral
service.
"In the midst of life, we are in death" from the committal in the service for the
burial of the dead
(first rite).
"From all the deceits of the world, the flesh, and the devil" from the
litany
"Read, mark, learn, and inwardly digest" from the
collect
for the second Sunday of
Advent
"Evil liver" from the rubrics for Holy Communion.
"All sorts and conditions of men" from the Order for Morning Prayer.
Peace in our time
" from Morning Prayer, Versicles.
References and allusions to Prayer Book services in the works of Shakespeare were tracked down and identified by Richmond Noble.
132
Derision of the Prayer Book or its contents "in any interludes, plays, songs, rhymes, or by other open words" was a criminal offence under the 1559
Act of Uniformity
, and consequently Shakespeare avoids too direct reference; but Noble particularly identifies the reading of the Psalter according to the
Great Bible
version specified in the Prayer Book, as the biblical book generating the largest number of
Biblical references
in Shakespeare's plays. Noble found a total of 157 allusions to the Psalms in the plays of the
First Folio
, relating to 62 separate Psalms – all, save one, of which he linked to the version in the Psalter, rather than those in the
Geneva Bible
or
Bishops' Bible
. In addition, there are a small number of direct allusions to liturgical texts in the Prayer Book; e.g.
Henry VIII
3:2 where Wolsey states "Vain Pomp and Glory of this World, I hate ye!", a clear reference to the rite of Public Baptism; where the Godparents are asked "Doest thou forsake the vaine pompe and glory of the worlde..?"
As novelist
P. D. James
observed, "We can recognize the Prayer Book's cadences in the works of
Isaac Walton
and
John Bunyan
, in the majestic phrases of
John Milton
Sir Thomas Browne
and
Edward Gibbon
. We can see its echo in the works of such very different writers as
Daniel Defoe
Thackeray
, the
Brontës
Coleridge
T. S. Eliot
and even
Dorothy L. Sayers
."
133
James herself used phrases from the
Book of Common Prayer
and made them into best-selling titles –
Devices and Desires
and
The Children of Men
– while
Alfonso Cuarón
's 2006 film
Children of Men
placed the phrase onto cinema marquees worldwide.
Copyright status
edit
In England there are only three bodies entitled to print the
Book of Common Prayer
: the two
privileged presses
Cambridge University Press
and
Oxford University Press
), and The
King's Printer
. Cambridge University Press holds
letters patent
as The King's Printer and so two of these three bodies are the same. The Latin term
cum privilegio
("with privilege") is printed on the title pages of Cambridge editions of the 1662 Book of Common Prayer (and the King James Version of the Bible) to denote the charter authority or privilege under which they are published.
The primary function for Cambridge University Press in its role as King's Printer is preserving the integrity of the text, continuing a long-standing tradition and reputation for textual scholarship and accuracy of printing. Cambridge University Press has stated that as a university press, a charitable enterprise devoted to the advancement of learning, it has no desire to restrict artificially that advancement, and that commercial restrictiveness through a partial monopoly is not part of its purpose. It therefore grants permission to use the text, and licence printing or the importation for sale within the UK, as long as it is assured of acceptable quality and accuracy.
The Church of England, supported by the
Prayer Book Society
, publishes an online edition of the Book of Common Prayer with permission of Cambridge University Press.
In accordance with Canon II.3.6(b)(2) of the
Episcopal Church (United States)
, the church relinquishes any copyright for the version of the
Book of Common Prayer
currently adopted by the
Convention of the church
(although the text of proposed revisions remains copyrighted).
Editions
edit
Anglican Church of Canada (1962),
The Book of Common Prayer
, Toronto: Anglican Book Centre Publishing, p. 736,
ISBN
0-921846-71-1
{{
citation
}}
ISBN / Date incompatibility (
help
Anglican Church of Canada (1964).
The Canadian Book of Occasional Offices: Services for Certain Occasions not Provided in the Book of Common Prayer
, compiled by the Most Rev. Harold E. Sexton, Abp. of British Columbia, published at the request of the House of Bishops of the Anglican Church of Canada. Toronto: Anglican Church of Canada, Dept. of Religious Education. x, 162 p.
Anglican Catholic Church of Canada (198-?).
When Ye Pray: Praying with the Church
, [by] Roland F. Palmer [an editor of the 1959/1962 Canadian B.C.P.]. Ottawa: Anglican Catholic Convent Society.
N.B
.: "This book is a companion to the Prayer Book to help ... to use the Prayer Book better." – Pg. 1. Without ISBN
Reformed Episcopal Church in Canada and Newfoundland (1892).
The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church, According to the Use of the Reformed Episcopal Church in the Dominion of Canada, Otherwise Known as the Protestant Church of England
. ... Toronto, Ont.: Printed ... by the Ryerson Press ... for the Synod of Canada, 1951, t.p. verso 1892.
N.B
.: This is the liturgy as it had been authorised in 1891.
Church of England (1977) [1549 & 1552],
The First and Second Prayer Books of King Edward VI
, London: Everyman's Library,
ISBN
0-460-00448-4
Church of England (1999) [1662],
The Book of Common Prayer
, London: Everyman's Library,
ISBN
1-85715-241-7
Church in Wales (1984).
The Book of Common Prayer, for the Use in the Church in Wales
. Penarth, Wales: Church in Wales Publications. 2 vol.
N.B
.: Title also in Welsh on vol. 2:
Y Llfr Gweddi Giffredin i'w arfer yn Yr Eglwys yng Nghymru
; vol. 1 is entirely in English; vol. 2 is in Welsh and English on facing pages. Without ISBN
Cummings, Brian, ed. (2011) [1549, 1559 & 1662].
The Book of Common Prayer: The Texts of 1549, 1559, and 1662
. Oxford: Oxford University Press.
ISBN
978-0-19-964520-6
Reformed Episcopal Church (U.S.)(1932). The
Book of Common Prayer, According to the Use of the Reformed Episcopal Church in the United States of America
. Rev. fifth ed. Philadelphia, Penn.: Reformed Episcopal Publication Society, 1963, t.p. 1932. xxx, 578 p.
N.B
.: On p. iii: "[T]he revisions made ... in the Fifth Edition [of 1932] are those authorized by the [Reformed Episcopal] General Councils from 1943 through 1963."
The Episcopal Church (1979),
The Book of Common Prayer (1979)
, Oxford University Press,
ISBN
0-19-528713-4
The Episcopal Church (2003).
The Book of Common Prayer: Selected Liturgies ... According to the Use of the Episcopal Church
Le Livre de la prière commune: Liturgies sélectionnées ... selon l'usage de l'Eglise Épiscopale
. Paris: Convocation of American Churches in Europe. 373, [5] p.
N.B
.: Texts in English and as translated into French, from the 1979 B.C.P. of the Episcopal Church (U.S.), on facing pages.
ISBN
0-89869-448-5
The Episcopal Church (2007).
The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church Together with The Psalter or Psalms of David According to the use of The Episcopal Church"
. New York, Church Publishing Incorporated.
N.B.:
"...amended by action of the 2006 General Convention to include the Revised Common Lectionary." (Gregory Michael Howe, February 2007)
ISBN
0-89869-060-9
The Church of England in Australia Trust Corporation (1978),
An Australian Prayer Book
, St.Andrew's House, Sydney Square, Sydney: Anglican Information Office Press, pp. 636 p,
ISBN
0-909827-79-6
A Book of Common Prayer: … Set Forth by Authority for Use in the Church of the Province of South Africa
. Oxford. 1965.
See also
edit
Christianity portal
Anglican devotions
Anglican Service Book
Prayer Book Rebellion
Prayer Book Society of Canada
The Books of Homilies
Metrical psalter
Book of Common Prayer
(1843 illustrated version)
Book of Common Prayer
(1845 illuminated version)
16th century Protestant hymnals
edit
Anabaptist
Ausbund
Anglican
Whole Book of Psalms
Lutheran
First Lutheran hymnal
Erfurt Enchiridion
Eyn geystlich Gesangk Buchleyn
Swenske songer eller wisor 1536
Thomissøn's hymnal
Presbyterian
Book of Common Order
Scottish Psalter
Reformed
Souterliedekens
Genevan Psalter
References
edit
Notes
edit
Widely varying figures are quoted.
Procter & Frere 1902
gave 2000;
Neill 1960
, p. 165, 1760. Spurr gives the following breakdown for the period 1660–63: Total ministers forced out of English parishes about 1760. This includes 695 parish ministers ejected under the 1660 act for settling clergy; 936 more forced out under the 1662 Act of Uniformity. In addition 200 non-parochial ministers from lectureships, universities and schools, and 120 in Wales were excluded. He adds that 171 of the 1760 are "known to have conformed later". In a footnote he cites
Pruett 1978
, pp. 17, 18, 23.
According to the
"Tables of Proper Psalms"
. Archived from
the original
on 3 September 2009.
, "The following passages in the Psalter as hitherto used are omitted: Psalm 14. 5–7; 55. 16; 58 (all); 68. 21–23; 69. 23–29; 104. 35 (in part); 109. 5–19; 136. 27; 137. 7–9; 140. 9–10; 141. 7–8. The verses are renumbered." See also the
"Psalter from 1962 Canadian Book of Common Prayer"
. Archived from
the original
on 21 May 2009.
Some parishes continued to use the 1928 book either regularly or occasionally, for pastoral sensitivity, for doctrinal reasons and for the beauty of its language. See
"Parishes using the Historic Book of Common Prayer"
. Archived from
the original
on 22 June 2009
. Retrieved
28 April
2010
The controversies surrounding the
Book of Common Prayer
contrasts with the Episcopal Church's description of it as "the primary symbol of our unity." Diverse members "come together" through "our common prayer." See
"The Book of Common Prayer"
episcopalchurch.org
. 2015
. Retrieved
3 June
2016
A picture of the Prayer Book Cross can be seen at
"Prayer Book Cross"
. Archived from
the original
on 11 February 2005
. Retrieved
21 January
2008
The phrase "till death us do part" ("till death us depart" before 1662) has been changed to "till death do us part" in some more recent prayer books, such as the 1962 Canadian Book of Common Prayer.
See
"The Queen's Printer's Patent"
Cambridge University Press
. Retrieved
20 March
2016
See the
"Constitution & Canons"
(PDF)
generalconvention.org
. The General Convention of the Episcopal Church.
Archived
(PDF)
from the original on 9 October 2022
. Retrieved
20 March
2016
Citations
edit
Careless 2003
, p. 26.
Church of England 1662
Careless 2003
, p. 23.
"The Book of Common Prayer and Administration of the Sacraments"
brbl-dl.library.yale.edu
. Yale University
. Retrieved
11 December
2017
– via
Beinecke Rare Book & Manuscript Library
Harrison & Sansom 1982
, p. 29.
Leaver 2006
, p. 39.
MacCulloch 1996
, p. 331.
MacCulloch 1996
, p. 60.
Procter & Frere 1965
, p. 31.
Jeanes 2006
, p. 23.
MacCulloch 1996
, p. 417.
Jeanes 2006
, p. 27.
Gibson 1910
Jeanes 2006
, p. 26.
MacCulloch 1996
, p. 418.
Jeanes 2006
, p. 30.
MacCulloch 1996
, p. 412.
Jeanes 2006
, p. 31.
Moorman 1983
, p. 26.
Duffy 2005
, pp. 464–466.
Jeanes 2006
, p. 28.
Moorman 1983
, p. 27.
Marshall 2017
, p. 324.
MacCulloch 1996
, p. 413.
Jones et al. 1992
, p. 36.
MacCulloch 1996
, p. 392.
Jeanes 2006
, p. 32.
Jeanes 2006
, p. 33–34.
Marshall 2017
, pp. 324–325.
Marshall 2017
, p. 325.
Procter & Frere 1965
, p. 27.
MacCulloch 1996
, p. 411.
Haigh 1993
, p. 179.
Duffy 2005
, p. 473.
Marshall 2017
, p. 348.
Marshall 2017
, p. 347.
Jeanes 2006
, p. 33.
Haigh 1993
, p. 180.
Jeanes 2006
, p. 25.
Duffy 2005
, p. 474.
Spinks 1999
, p. 187.
Procter & Frere 1965
, p. 81.
Duffy 2005
, pp. 472–5.
MacCulloch 1996
, p. 510.
Maxwell 1965
, p. 5.
Procter & Frere 1965
, p. 94.
MacCulloch 1990
, p. 27.
Starkey 2001
, p. 284f.
Guy 1988
, p. 262.
Clarke 1954
, p. 182.
Jones et al. 1992
, pp. 313–314.
Jones et al. 1992
, p. 104.
Jones et al. 1992
, pp. 106–109.
Jones et al. 1992
, p. 108.
MacCulloch 1996
, p. 528.
Marsh 1998
, p. 50.
Maltby 1998
, p. 123.
Furlong 2000
, p. 43.
Chapman 2006
, p. 29.
Maltby 1998
, p. 67.
Procter & Frere 1965
, p. 125.
Marsh 1998
, p. 31.
Maltby 1998
, p. 44.
Maltby 1998
, p. 24.
Spinks 2017
, p. 10.
Mathias 1959
Procter & Frere 1965
, pp. 138–140.
Procter & Frere 1965
, pp. 140–143.
Davies 1992
, p. 2,3.
Perry 1922
Durston 1998
, p. 27.
Perry 1922
, Chapter 4.
Procter & Frere 1965
, p. 169, 170.
Harrison & Sansom 1982
, p. 53.
Thompson 1961
, p. 378.
Procter & Frere 1965
, p. 192f.
Spurr 1991
, p. 40.
Edwards 1983
, p. 312.
Griffith Thomas 1963
, pp. 508–521.
Spurr 1991
, p. 43.
Fawcett 1973
, p. 26.
Fawcett 1973
, p. 45.
Carpenter 1933
, p. 234.
Carpenter 1933
, p. 246.
Neill 1960
, p. 395.
প্রার্থনা বই
Prayer Book
] (in Bengali). Dhaka, Bangladesh: Church of Bangladesh. 1997.
"Sei Kōkai Tōbun"
Printed Books
. (
Japanese
聖公会祷文
). 1879. Archived from
the original
on 12 June 2017
. Retrieved
29 January
2017
"The 1959 Japanese Book of Common Prayer"
. Archived from
the original
on 30 September 2018
. Retrieved
24 January
2017
"Nippon Seikōkwai Kitō Bun, Translated by the Rev. John Batcheler"
. 1889.
"Japanese Translation of the Bible by Each Denomination (1895 Kitōsho)"
(in Japanese). Archived from
the original
on 1 August 2016
. Retrieved
25 January
2017
"Nihon Sei Ko Kwai Kitosho (1938, Revised and Enlarged)"
permanent dead link
"Printing of Ireland's first book, the 'Book of Common Prayer', to be commemorated"
The Irish Times
. 17 April 2001
. Retrieved
4 January
2021
Miller 2006
, p. 431.
Richardson 1712
"The Book of Common Prayer of the Church of Ireland"
justus.anglican.org
. 5 June 2019
. Retrieved
30 June
2022
"Book of Common Prayer"
ireland.anglican.org
. Retrieved
30 June
2022
Anon 2004
Muss-Arnolt 1914
, Ch VII.
Rowthorn 2006
, p. 440.
Iglesia Española Reformada Episcopal, and Colin Ogilvie Buchanan.
Liturgies of the Spanish and Portuguese Reformed Episcopal Churches
. Grove, 1985.; Igreja Lusitana Católica Apostólica Evangélica.
Eucaristia ou Ceia do Senhor
. [Pôrto]: [Imprensa Social], 1963.; Igreja Lusitana Católica Apostólica Evangélica.
O livro de oração comum; administração dos sacramentos e outros ofícios divinos na Igreja Lusitana
. Porto, Portugal: Tipo-Lito de Gonçalves & Nogueira, 1928.
Church of England, and Tejeda, Fernando de n. 1595 tr.
Liturgia Inglesa o Libro del rezado publico, de la administracion de los Sacramentos, y otros Ritos y ceremonias de la Iglesia de Ingalaterra
[Texto impreso]. Augusta Trinobantum [s.n.], n.d.
dead link
Church of England; de Alvarado, Felix Antonio; Bowyer, William; Coggan, Fran (1707).
Liturgia ynglesa, o El libro de oracion commun y administracion de los sacramentos … segun el uso de la Yglesia de Inglaterra
(in Spanish). London: G. Bowyer.
OCLC
740406660
Oliver 2006
, p. 384.
Rowthorn 2006
, pp. 439–442.
Procter & Frere 1902
, p. 125.
The Church of England in Australia Trust Corporation 1978
Journal of the Proceedings of the Fifty-First General Council of the Reformed Episcopal Church held at Hyatt Regency Hotel Orlando, Florida
(PDF)
Reformed Episcopal Church
. 2005. p. 26.
Archived
(PDF)
from the original on 9 October 2022
. Retrieved
28 January
2022
"Better Gatherings"
Sydney
, Australia: Archbishop of Sydney's Liturgical Panel
. Retrieved
16 April
2021
"Better Gatherings – new look"
. Anglican Church League. 24 October 2009
. Retrieved
16 April
2021
"Common Prayer"
Sydney
, Australia: Christian Education Publications
. Retrieved
16 April
2021
Armitage 1922
Wohlers 2008
Wohlers 2007
, Chapter 68.
Cross & Livingstone 1975
Shepherd 1965
, 82.
McGarvey & Gibson 1907
"Constitutions and Canons (1964-2018)"
The Archives of the Episcopal Church
. The Episcopal Church
. Retrieved
11 April
2022
"2019 Book of Common Prayer"
Anglican Church in North America
. Retrieved
8 July
2023
Crosby 2019
"2019 BCP History"
"Book of Common Prayer 2019"
Packer, J. I.; Scandrett, Joel (28 January 2020).
To Be a Christian: An Anglican Catechism
. Crossway.
ISBN
9781433566776
The Book of Divine Worship
(PDF)
. Newman House Press. 2003. pp.
1–
4.
Archived
(PDF)
from the original on 9 October 2022
. Retrieved
15 February
2021
Steenson, Msgr. N. Jeffrey; Brand, Clint (2015).
"Divine Worship: The Missal expands Church's diversity in expression, unity in faith"
The Ordinariate Observer
Personal Ordinariate of the Chair of Saint Peter
. Archived from
the original
on 4 December 2020
. Retrieved
15 February
2021
The Customary of Our Lady of Walsingham
. Canterbury Press. 2012.
ISBN
9781848251229
. Retrieved
15 February
2021
Clayton, David (12 February 2016).
"The Anglican Ordinariate Divine Office – A Wonderful Gift For Lay People and Hope for the Transformation of Western Culture"
The Way of Beauty
. Retrieved
15 February
2021
Smith, Peter Jesserer (7 September 2019).
"St. Gregory's Prayer Book: A Primer for Holiness From the English Patrimony"
National Catholic Register
. Retrieved
15 February
2021
Smith, Peter (7 October 2020).
"Coming Soon: Ordinariate Daily Office 'Commonwealth Edition' Expected Advent 2021"
. Anglicanorum Coetibus Society
. Retrieved
15 February
2021
Neill 1960
, p. 69.
Westerfield Tucker 2006
, p. 209.
Diarmaid MacCulloch
notes in his book
A History of Christianity: The First Three Thousand Years
(London/New York: Penguin Books, 2010) in footnote 40 on page 631/1065: "'Death us do part' was 'death us depart', when
Cranmer
wrote it, but the phrase has effortlessly survived the changing meaning of 'depart'.
Noble 1935
, p. 82.
James 2011
, p. 48.
Sources
edit
Anon (2004).
Leabhar na hUrnaí Coitinne
Book of Common Prayer
] (in Irish). Baile Átha Cliath.
OCLC
56875362
Armitage, William James (1922).
The Story of the Canadian Revision of the Prayer Book
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Book of Common Prayer
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Further reading
edit
Order for Celebrating Mass: being a complete calendar for mass and vespers ... in strict accordance with the use of the Western Church
Wantage
: St Mary's Press, printed for the compiler, 1953
The Order of Divine Service for the year of Our Lord 1966, eightieth year of issue
. London: W. Knott & Son Ltd, [1965]
Harrison, D. E. W. (1969),
Common Prayer in the Church of England
, London: SPCK
Forbes, Dennis (1992). Did the Almighty intend His book to be copyrighted?,
European Christian Bookstore Journal
, April 1992
Hatchett, M. J. (1995),
Commentary on the American Prayer Book
, Harper Collins
Griffiths, David N. (2002).
The Bibliography of the Book of Common Prayer, 1549–1999
. British Library.
ISBN
978-0-7123-4772-3
Dailey, Prudence, ed. (2011).
The Book of Common Prayer: Past, Present and Future
. London; New York: Continuum International.
ISBN
978-1-4411-4279-5
Jacobs, Alan (2013).
The Book of Common Prayer: A Biography
. Princeton: Princeton University Press.
ISBN
978-0691154817
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