The Southern Episcopal Church ( SEC ) is an Anglican Christian denomination established in Nashville, Tennessee in 1953, and formally organised in 1962, in reaction to liberal political and theological trends within the Episcopal Church USA . It is connected to the Continuing Anglican movement , although it was formed more than a decade before the movement began.
170-468: The SEC does not consider itself a new denomination, but rather as providing a church home for Episcopalians who wished to maintain their Anglican faith and tradition. It uses the 1928 Book of Common Prayer for its liturgy. The leader of the initial group was Burnice Hoyle Webster, a medical doctor who became presiding bishop. The current presiding bishop is William Martin Sloane. The SEC has one seminary ,
340-533: A benediction of the baptismal font was added. The prayer of thanksgiving after Communion from the Eucharistic celebration was appended to the Forms of Prayer to be used at Sea, suggesting a non-sacramental interpretation of the prayer as the maritime prayers were intended to be used by ships' captains in front of their crew. Derived from Levitical law , a purification ritual for women following childbirth called
510-478: 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 ,
680-470: A Communion office. The 1662 matrimonial office remains a legal option to solemnise marriages in the Church of England, and a modified form known as Alternative Services: Series One that is also partially derived from the 1928 proposed prayer book was latterly adopted. As in the preceding English prayer books and deviating from medieval English custom, the wedding ring is placed on left hand. The 1662 ordinal
850-421: A form of baptism for adults was introduced in part to address the increase of "baptism of natives in our plantations", as described by the 1662 prayer book's preface. For mostly academic reasons, the 1549 prayer book had been translated into Latin ; there was some usage among Irish priests who knew only Gaelic and Latin. Such Latin translations continued with the 1662 prayer book, with multiple revisions and
1020-503: A modified form of the Roman Sunday lectionary, the three-year Revised Common Lectionary , was approved by the Church of England. In 2000, a new compilation of the Church of England's approved liturgies was published as Common Worship . However, due to the variety of alternatives for various offices, the text is often printed not containing each liturgy but only those relevant to the preferences and needs of various congregations. Among
1190-747: A prayer book for the Holy Catholic Church of China , a union of Anglican missionary jurisdictions that operated from 1912 until the 1949 victory of the Chinese Communist Party in the Chinese Civil War . Ultimately, in 1957 the Hong Kong Sheng Kung Hui introduced a prayer book derived from the 1662 and 1928 proposed prayer books . The influences of the Oxford Movement , a ritualist and Anglo-Catholic movement launched by
1360-577: A report back from the bishops and made final modifications, he announced his decisions to the Puritans and bishops. 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
1530-511: A revised prayer book was produced in 1689. The Liturgy of Comprehension was never approved, as the policy of Toleration towards Nonconformists—codified by the 1688 Toleration Act —was felt sufficient. The contents of the Liturgy of Comprehension were not public until Parliament ordered its printing in 1854. Efforts to revise the prayer book were proliferate through the 19th century. Pamphlets containing proposals for such revisions were published in
1700-571: A rubric that allowed an anthem to be said at the conclusion of the Daily Office and before the state prayers. These anthems were derived from Latin motets and inspired a renewed interest in Anglican church music . Anthems became a standard feature of English cathedral and collegiate churches , where choirs were standard, further distinguishing the public recitation of the Daily Office at these locations from parochial practice. By 1714, standard practice
1870-603: A series of tracts first published in 1833, continued after the First World War , and the immediate Interwar period drew a desire to revise the 1662 prayer book in accord with social changes. Anglo-Catholics in particular had been agitating for revision even prior to the war. In 1906, a group of five Church of England bishops led by John Wordsworth , the Bishop of Salisbury , and aided by liturgical scholar Walter Frere , met to discuss which ornaments and vestments were permitted by
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#17328588789132040-572: A worship service not according to the 1662 prayer book. These Nonconformists would boost the Dissenter denominations, frustrating the Church of England's efforts for uniform worship. Including printings of the 1549, 1552, 1559, and 1662 editions, there were more than 500 printings of the Book of Common Prayer through to the 1730s, with an average of 2,500 to 3,000 copies in these printings. The total number of copies printed increased as technology improved; in
2210-536: Is "credited [with] the overall job of editorship and the overarching structure of the book," though he borrowed and adapted material from other sources. 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
2380-685: Is appended as a prefix to the articles. The entirety of the Psalms are included in the prayer book. The Psalter included in the 1662 prayer book is that of the Great Bible translated by Myles Coverdale , which had been the translation used since the 1549 prayer book and similarly used by other prayer books onwards. However, the Authorized Version of the Bible (often known as the King James Version)
2550-409: 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. The burial service was removed from the church. It was to now take place at the graveside. In 1549, there had been provision for a Requiem (not so called) and prayers of commendation and committal,
2720-526: Is no longer included in the services for baptism, ordination and visitation of the sick . These ceremonies are altered to emphasise the importance of faith, rather than trusting in rituals or objects. Many of the traditional elements of the communion service were removed in the 1552 version. The name of the service was changed to "The Order for the Administration of the Lord's Supper or Holy Communion", removing
2890-492: 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. Book of Common Prayer (1662) The 1662 Book of Common Prayer is an authorised liturgical book of the Church of England and other Anglican bodies around the world. In continuous print and regular use for over 360 years,
3060-662: The 1559 edition , following Elizabeth I 's rejection of the Marian Restoration . The 1559 edition was for some time the second-most diffuse book in England, only behind the Bible, through an act of Parliament that mandated its presence in each parish church across the country. The usage of the 1559 prayer book and subsequent elaboration at the Convocation of 1563 , which produced the Thirty-nine Articles of Religion and
3230-589: The Anglican Church of Canada . Also preceding the liturgies is the 1549 prayer book's preface, entitled "Concerning the Service of the Church" within the 1662 prayer book. While not printed in the original 1662 prayer book nor technically part of it now, the Thirty-Nine Articles were first formally included in 1714. Charles I's 1628 declaration defending a literal interpretation of the Thirty-Nine Articles
3400-515: 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 , 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
3570-457: 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
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#17328588789133740-530: 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 . With British colonial expansion from the 17th century onwards, Anglicanism spread across the globe. The new Anglican churches used and revised
3910-527: The British Empire continued its growth beyond the British Isles , the 1662 prayer book was consoling those migrating abroad. For those travelling on long voyages aboard ships, the prayer book made pastoral provisions with the Forms of Prayer to be used at Sea. The 1662 prayer book was also produced with an awareness of its future use these territories beyond England, both as a pastoral and missionary text:
4080-555: The Churching of Women was taken from Sarum practice. The 1662 prayer book's alterations from the 1559 version included a rephrasing of the preceding rubric, replacement of Psalms 116 and 127 with Psalm 121 , and introduction of "Let us pray" before the Kyrie in mirror of the Daily Office. The 1662 prayer book matrimonial office altered the rubrics from prior Sarum and prayer book practice, permitting it to be celebrated independently from
4250-675: The Convocation and placed into a manuscript, known as the Annex Book for its attachment as an annex to the law approving it, and a noted 1636 copy of the prayer book, known as the Convocation Book. The post-Puritan Parliament passed a series of four laws, known as the Clarendon Code , to prevent Puritans and other Nonconformists from holding office and ensure that public worship was according to officially approved Anglican texts. The Act of Uniformity 1662 , passed on 19 May 1662, authorised
4420-533: 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
4590-553: 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. The 1637 prayer book was not, however,
4760-457: 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. Between 1662 and the 19th century, further attempts to revise
4930-679: 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. The work of producing
5100-538: The Public Worship Regulation Act 1874 . 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. One branch of the Ritualism movement argued that both "Romanisers" and their Evangelical opponents, by imitating, respectively,
5270-584: The missals and breviaries of Catholic usage. Largely a translation of the Sarum Use books, the liturgies were the Communion service and canonical hours of Matins and Evensong , with the addition of the first Edwardine Ordinal containing the forms for the ordination of bishops, priests, and deacons in 1550. Under Edward VI , the 1552 Book of Common Prayer was a radically Protestant liturgy , greater Reformed theology . This process continued with
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5440-410: 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
5610-490: 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". 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". To further emphasise there
5780-594: 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
5950-439: The 1552 prayer book "broke decisively with the past". 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 . Anointing
6120-546: 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. Following the Wars of
6290-516: The 1662 edition. The publishing of NA 84 prompted three separate unofficial proposals in 1923 and 1924. The staunchly traditionalist Anglo-Catholic English Church Union (E.C.U.) published their own proposal, the "Green Book", in 1923 in accordance to their internal revision process's 1922 conclusions which deleted many non-liturgical elements of the 1662 prayer book which they determined to be anachronistic. More limited revisions were prepared by more Liberal Anglo-Catholics under William Temple in
6460-466: The 1662 prayer book has had a profound impact on spirituality and ritual . Its contents have inspired or been adapted by many Christian movements spanning multiple traditions both within and outside the Anglican Communion , including Anglo-Catholicism , Methodism , Western Rite Orthodoxy , and Unitarianism . Due to its dated language and lack of specific offices for modern life, the 1662 prayer book has largely been supplanted for public liturgies within
6630-512: The 1662 prayer book is the basis for numerous other editions of the Book of Common Prayer and other liturgical texts. Noted for both its devotional and literary quality, the 1662 prayer book has influenced the English language, with its use alongside the King James Version of the Bible contributing to an increase in literacy from the 16th to the 20th century. Within Christian liturgy ,
6800-609: The 1662 prayer book was translated into several Native American languages . The first was Mohawk in 1715, followed by Algonquian languages in British colonial Canada and the Thirteen Colonies , often locally led and supported by printings from the Society for Promoting Christian Knowledge . Edmund Peck , a Church Missionary Society missionary to the Inuit , was the first to translate
6970-500: The 1662 prayer book's rubrics. Their publicly published 1908 consensus was that the chasuble was permitted, drawing ire that saw the Upper House of Convocation approving a less affirmative resolution in 1911. Also in 1911, Frere published Some Principles of Liturgical Reform . This text prompted Randall Davidson , Archbishop of Canterbury, to approve an advisory committee to discuss revision. An assemblage composed of members of both
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7140-506: The 1662 prayer book, sans ordinal , was in 1707 in an edition translated by Don Felix Anthony de Alvarado, a London minister to Spanish merchants. The 1715 edition that included an ordinal in Latin and a preface calling on Spaniards to worship with vernacular, leading the volume to be included on the Catholic list of prohibited texts . A further translation was published in 1821. In North America,
7310-425: The 1662 prayer book, something like a half a million prayer books are estimated to have been in circulation. 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
7480-533: 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
7650-498: The 1666 Great Fire of London . Soon into its use, the 1662 prayer book's lack of offices for particular events forced the Church of England to separately adopt forms for these services. Among these was a simplified form for consecrating churches approved by convocation in 1712, the result of Cosin's Laudian office having been rejected and the need to consecrate 50 new churches in London. When James II of England succeeded Charles II, it
7820-540: The 1923 "Grey Book" and moderate Anglo-Catholics of the Alcuin Club in the 1923 and 1924 "Orange Books". Alongside these efforts, Evangelicals increasingly disapproved of revision entirely. Revision continued until 1927 producing the "Green Book" of the Church of England's National Assembly . Proponents of the proposed prayer book noted that it would only serve as an alternative to the 1662 edition, rather than succeeding it entirely, as had occurred elsewhere. This text
7990-529: 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
8160-649: The Anglo-Catholic and Evangelical parties first met in 1912. During the war years, some of the practices that Anglo-Catholics sought, such as reserving the Eucharist , were permitted to the suspicion of the Evangelical wing. With the experience in the war, many clergy reported an increased need for revision. These efforts first culminated in NA 84 in February 1923, which most closely followed Anglo-Catholic desires and moved away from
8330-535: The Bible in number of common quotations as detailed by the Oxford Dictionary of Quotations . The book has also come to be identified as a mark of English national identity. The historian Brian Cummings described the prayer book as sometimes "beckoning to a treasured Englishness as stereotyped by rain or hedgerows, dry-stone walls or terraced housing , Brief Encounter or Wallace and Gromit ." Rowan Williams , then Archbishop of Canterbury, noted in 2005
8500-547: The Church of England by Common Worship . Nevertheless, it remains a foundational liturgical text of that church and much of Anglicanism. Following the English Reformation and the separation of the Church of England from the Catholic Church , the liturgies of Anglicanism were transcribed into English. The 1549 Book of Common Prayer , traditionally considered to be the work of Thomas Cranmer , replaced both
8670-517: The Church of England to the Catholic Church, English writer and critic G. K. Chesterton wrote of the 1662 prayer book in 1935 as "the masterpiece of Protestantism. It is more so than the work of Milton ." Chesterton approved the prayer book as best when it deviated least from Catholicism, considering it less a Protestant text and instead "the last Catholic book". The Global Anglican Future Conference , an assembly of conservative Anglicans, issued
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#17328588789138840-749: 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
9010-585: The Commonwealth and was made Bishop of Durham upon his return in 1660. Cosin, who had spent his exile examining the prayer book liturgy, produced a compilation of his proposed revisions as notations in a 1619 copy of the prayer book. The edits and notes of this copy, known as the Durham Book, were translated by William Sancroft into a new copy, known as the Fair Copy. Ultimately, some of these edits were accepted by
9180-426: 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
9350-412: 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. The full name 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
9520-471: The Holy Trinity College and Seminary, which offers classes by distance studies . This Anglicanism -related article is a stub . You can help Misplaced Pages by expanding it . Book of Common Prayer#United States The Book of Common Prayer ( BCP ) is the name given to 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
9690-461: 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. The intent behind these suggested changes
9860-447: 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. 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". A priority for Protestants
10030-448: 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
10200-440: 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
10370-473: The Prayer Book was defective because it dealt in generalisations brought the crisp response that such expressions were "the perfection of the liturgy". 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. The Convocations made some 600 changes, mostly of details, which were "far from partisan or extreme". However, Edwards states that more of
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#173285887891310540-436: 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 . 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
10710-410: 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
10880-413: 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
11050-420: The Queen's sensibilities. 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,
11220-420: The Real Presence while making the Eucharist a material sacrifice because of the oblation, 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
11390-412: The Reformation Church" and unsettled to a great extent "the consensual accommodation of Anglicanism". 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
11560-404: The Sarum rite. There are also remnants of prayer for the dead and the Requiem Mass , such as the provision for celebrating holy communion at a funeral. 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
11730-429: 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
11900-424: 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
12070-671: The Younger in 1640, attempted to eliminate the episcopacy and decried the prayer book as " Romish ". With the defeat of the Royalist Cavalier faction, execution of Charles I , and establishment of Commonwealth England under the Puritan Parliament, restrictions were repeatedly imposed on prayer book worship that culminated in its prohibition in 1645 and introduction of the Directory for Public Worship . Public celebration according to prayer book rubrics occasionally continued with varying degrees of discreetness, with priests such as George Bull and John Hacket memorising certain offices to feign extemporaneous prayer. Private celebration of
12240-533: 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 . Under Elizabeth I , a more permanent enforcement of the reformed Church of England
12410-563: 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
12580-546: The approved offices in Common Worship is the 1662 Communion office, considered an alternative in the text. The favouring of Common Worship and decline in parishes using the 1662 prayer book has led groups such as the Prayer Book Society to sponsor the 1662 edition's usage, with some success. The alterations and additions to the 1662 prayer book have been estimated at 600 total from the previous edition. Among these
12750-477: 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,
12920-494: 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. 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. The confirmation and marriage services followed
13090-551: 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
13260-558: The changes suggested by high Anglicans were implemented (though by no means all) 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
13430-541: The church to produce alternative liturgies, contingent on the church permanently protecting the 1662 prayer book. In 1980, the Alternative Service Book was published. The acceptance of these new rites saw several failed attempts in the House of Lords to limit the alternative texts, including requirements that parishes offer a certain proportion of their liturgies according to the 1662 prayer book. The lectionary
13600-421: The collect, they were implicitly deleted by the 1662 prayer book's inclusion of "Amen" as a terminus at the end of each collect. Three new collects were introduced in the 1662 prayer book. The Anaphora or Eucharistic prayer follows the pattern established by Cranmer in 1552: The Black Rubric was introduced in the 1552 prayer book as a statement of Eucharistic theology , prescribing that kneeling before
13770-433: The conference. The Anglican party forwarded a modest revision of the 1559 prayer book, advertised as a via media between Catholic and Reformed Protestant practice. The conference terminated with few concessions to the Puritans, which included rejecting an effort to delete the wedding ring from the marriage office, and encouraged the creation of a new prayer book. The Laudian ritualist John Cosin had fled during
13940-526: 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
14110-519: The consecrated Eucharist was "a sygnificacion of the humble and gratefull acknowledgyng of the benefites of Chryst", rather than suggestive of a "real and essential" change that could be construed as transubstantiation . The rubric was deleted in the 1559 prayer book. Ultimately, even kneeling became a rarer practice heavily opposed particularly by Puritans. The 1662 prayer book reinserted the Black Rubric, though amended. The amended 1662 version revised
14280-468: The creation of a commission to improve the Church of England's relations with Nonconformists. One objective of the commission was to approve "alterations and amendments to the liturgy" along Latitudinarian lines. With the leadership of William Lloyd , then the Bishop of Worcester , and deans Edward Stillingfleet , Simon Patrick , and John Tillotson (the latter becoming the Archbishop of Canterbury),
14450-481: The dozens during the 1850s and 1860s, though to no formalised effect. Similarly, internal Church of England efforts to alter the prayer book resulted in only the excising of the Gunpowder Plot prayers and insertion of a general office to celebrate the accession day of the reigning monarch. An 1877 committee spent 15 years attempting to improve the 1662 prayer book's punctuation, ultimately with no action taken. As
14620-515: 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
14790-500: 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
14960-737: 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: 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
15130-413: 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 . Consequently, when
15300-557: 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. It made constitutional history in being imposed by
15470-565: 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 . The Orders of Morning and Evening Prayer are extended by
15640-625: 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
15810-532: 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
15980-519: The introduction of a Greek translation. More practical translations were born of the prayer book's vernacular tradition, further elaborated on and defended by the Thirty-Nine Articles, which came to be seen as broad endorsement of translation and inculturation . The first Spanish-language edition was a 1604 translation of the Jacobean prayer book from a Latin edition, executed by former- Dominican Fernando de Texada. The first published translation of
16150-469: The king to set up a commission to produce such a revision. 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. This work, however, did go on to influence
16320-480: The laity alone, as all the bishops, except those imprisoned by the Queen and unable to attend, voted against it. 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." After these innovations and reversals,
16490-424: The last blackletter English prayer book of any note may have been the 1662 prayer book's first folio edition. The 1662 prayer book was among the various texts printed by John Baskerville in his font during the 18th century. Baskerville, whose printings achieved acclaim for their ornamentation, also collaborated with Cambridge University Press to produce octavo and duodecimo prayer books. Deviating from
16660-587: The late mediaeval lay observation of the Latin Hours of the Virgin and its English-language equivalent primers . 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. According to historian Christopher Haigh,
16830-404: 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." Many ordinary churchgoers — that is, those who could afford one, as it
17000-509: 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." 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.
17170-480: 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. 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
17340-440: 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
17510-463: The offertory. 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
17680-486: The office of both priest and bishop in contrast to the theology of Puritans and Presbyterians. A new version of the Veni Creator Spiritus introduced in the 1662 ordinal was produced by Cosin to replace that from 1550. Modifications to the preface of the ordinal made in 1661 were made to distinguish Anglican ministry from those forms that had appeared under the Commonwealth. The 1662 prayer book's office for
17850-485: The one hand a real presence to those who wished to find it and on the other, the communion as memorial only," 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
18020-404: The only comparative study of the preceding prayer books for some time even following the 1662 edition's approval. The 1660 Stuart Restoration saw the end of Puritan rule and coronation of Charles II . While the reinstated Church of English prelates desired a return to prayer book liturgies, the surviving Nonconformist Puritan party sought an arrangement that would prevent the resurrection of
18190-446: The ordination of priests closes with an emphasis on the role of preaching, keeping with the 1550 ordinal's ministerial theology. Additionally, the minimum age for candidates to the diaconate was raised from 21 to 23 and, reverting an omission made in 1552 , these candidates were to be "decently habited" in vestments. The 1662 prayer book is considered a significant contributor to the modern English language, with it ranking behind only
18360-526: 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. 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". The service also preserved much of
18530-402: The period between 1836 and 1846, up to half a million copies of the 1662 prayer book were printed each year. It was during the first decades of the 1662 edition's use that Oxford University Press began printing an increasingly larger proportion of the total number of prayer books produced. Some initial printings retained the already antique blackletter script of earlier editions, though
18700-533: The prayer book "hath been long disused that not one of five hundred" were familiar enough with the prayer book that they would recognise any alterations. Despite this, Wren hoped that he could effect a revision that would resolve the issues that had made the prayer book so unpopular. This desire for effective revision was contemporaneous with a significant increase of interest in Anglican liturgical history; Hamon L'Estrange 's 1659 The alliance of divine offices would be
18870-557: The prayer book among some laity continued, with John Evelyn recording in his diary the conduct of private baptisms of his children and the churching of his wife according to the prayer book. Other proponents of the prayer book, including Laud, were imprisoned. Laud was executed in 1645. Matthew Wren , a Laudian bishop locked in the Tower of London by the Parliamentarian Roundheads , remarked during his imprisonment that
19040-466: 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
19210-407: The prayer book and other pre-Commonwealth Anglican practices. The new leadership broadly supported simply reinstating the 1604 prayer book, but both Laudians and Presbyterians successfully lobbied for revision. This dialogue culminated in the 1661 Savoy Conference at Savoy Hospital in London. From among the Anglican bishops and Puritan ministers, twelve representatives and nine assistants attended
19380-527: The prayer book continued, while the prayer book was a sign of Royalist leanings. The imposition of a 1637 prayer book influenced by William Laud , the high church Archbishop of Canterbury, for the Church of Scotland stirred a riot that eventually spiraled into the First Bishops' War . The popular Puritan Root and Branch petition , presented to the Long Parliament by Oliver Cromwell and Henry Vane
19550-405: The prayer book into Inuktitut (then known as Eskimo ) in 1881. Further translations of the 1662 prayer book and later Canadian editions have been subsequently published. Several different translations of the Anglican liturgies into multiple Chinese languages were undertaken through the 19th century by English, Canadian, and American missionaries. These translations were used in the production of
19720-452: The prayer books of many British colonies. 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
19890-566: The prime functions of a parish priest. 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. 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
20060-411: The proposed text as too permissive of "indiscipline and Romanism". A second effort, with some minor modifications, similarly failed in 1928. Subsequent usage of the text, while not approved, resulted in later printings. Following the failure of the 1928 text, the next decades were featured a wide assortment of new conceptualisations what liturgies should look like and accomplish. This breadth of ideas
20230-443: 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
20400-555: The red and Gothic script used in Roman Breviaries and earlier prayer books respectively, roman fonts were standard for 1662 prayer book rubrics. For roughly 300 years, the 1662 prayer book was left mostly unmodified. However, incremental additions appeared during the early Stuart Restoration. Among them were polemic penitential offices for the Gunpowder Plot and execution of Charles I, as well as one for thanksgiving following
20570-480: 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
20740-501: 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. The 1604 book was finally outlawed by Parliament in 1645 to be replaced by
20910-515: 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 ". 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
21080-579: The revised Book of Homilies in 1571, helped solidify Anglicanism as doctrinally distinct from Catholicism and more Reformed churches under what is now known as the Elizabethan Religious Settlement . Minor alterations to the 1559 prayer book were made in 1561, with additions to the Kalendar . Puritans rejected substantial portions of the Book of Common Prayer , particularly elements retained from pre-Reformation usage. Further escalating
21250-443: The rise of Anabaptistry . The form of baptism "for such as are of Riper Years" was not only suitable for those converting to Christianity in the colonies but those coming from traditions and denominations that did not practice the formerly normative infant baptism . The rubric preceding the public baptismal office was altered to remove allusion to a preference for public baptisms to occur exclusively between Easter and Pentecost and
21420-430: The rubric to disallow viewing the consecration of the Eucharist as a "corporal" change, permitting a limited theology of the real presence . The Test Act 1673 required that ministers in the Church of England to reject transubstantiation. By 1714, standard practice was to celebrate Holy Communion on Sundays beginning at 9:45 am. The Communion office, while not the preferred Sunday service until World War I,
21590-412: 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." However, beginning in the 17th century, some prominent Anglican theologians tried to cast a more traditional Catholic interpretation onto
21760-464: The scope of this petition: we pray for ourselves, we thank God for them, and adduces collateral evidence to this end. 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
21930-491: 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
22100-488: The significant impact the 1662 prayer book has had on the English language and literature in particular. He also described the prayer book as "less the expression of a fixed doctrinal consensus" but "more the creation of a doctrinal and devotional climate". It was this flexibility, acknowledged in the 1662 preface, that 19th-century U.S. Episcopal bishop William Stevens Perry suggested gave justification to his church's revisions and alterations. Following his conversion from
22270-405: 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. The actual language of
22440-420: The state and royal family are found in the suffrages , collects, and Litany . The Litany was largely that written by Cranmer in the 1544 Exhortation and Litany . There were other additions in the occasional prayers and thanksgivings. The second prayer in times of death was added, and two Ember Week prayers—including one first included in the 1637 Scottish prayer book. The 1662 prayer book introduced
22610-575: The tension between Puritans and other factions in the Church of England were efforts, such as those by Matthew Parker , Archbishop of Canterbury , to require the usage of certain vestments such as the surplice and cope . The Puritan faction further established their opposition to the prayer book liturgical formulae by the Millenary Petition in 1603 and at the Hampton Court Conference in 1604. The resulting Jacobean prayer book
22780-454: The terms of the 1559 Act of Uniformity and Act of Supremacy. 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
22950-523: The text as a Commemorative Sacrifice and Heavenly Offering even though the words of the Rite did not support such interpretations. Cranmer , a good liturgist, was 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 anyway, whether under pressure or conviction. It was not until the Anglican Oxford Movement of
23120-609: 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
23290-533: The usage of the 1559 prayer book until St. Bartholomew Day that year, at which point it would be replaced with the 1662 prayer book. When the 24 August date arrived, an estimated 1,200 to 2,000 Puritans were evicted from their benefices in what became known as the Great Ejection or Black Bartholomew . In 1664, the Conventicle Act introduced punishments for any person over 16 years old should they attend
23460-542: 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 . 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
23630-422: 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
23800-505: 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. The service appears to promote a spiritual presence view of the Eucharist, meaning that Christ is spiritually but not corporally present. There was controversy over how people should receive communion: kneeling or seated. John Knox protested against kneeling. Ultimately, it
23970-403: 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
24140-449: The work all over again for itself". 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
24310-467: Was a matter of contestation; the Church of England opted against the post-Vatican II, three-year Roman Sunday lectionary despite its otherwise ecumenical reception, and instead approved a two-year lectionary in the later 1960s. This two-year cycle was reflected in the Alternative Service Book ; the new daily Roman lectionary was also approved for use in the Alternative Service Book . Ultimately,
24480-479: Was a new preface. The Preface was part of the original approved 1662 text, and was written by Robert Sanderson , the Bishop of Lincoln . The Preface details the character of the revision—many being enhancements in directions for the officiant, alterations of obsolete verbiage, the change in Scriptural translation, and various additions of new offices. This preface is retained within the 1962 prayer book still used by
24650-516: Was added in 1550. There was also a calendar and lectionary , which meant a Bible and a Psalter were the only other books a priest required. The BCP represented a "major theological shift" in England towards Protestantism. Cranmer's doctrinal concerns can be seen in the systematic amendment of source material to remove any idea that merit contributes to salvation. The doctrines of justification by faith and predestination are central to Cranmer's theology. These doctrines are implicit throughout
24820-455: Was adopted. This may have been an effort to circumvent the process that would be required to outright replace the 1662 prayer book, the same process that caused the rejection of the 1927 and 1928 proposals; The Church of England passed the Alternative and Other Services Measure in 1965 to authorise these alternative liturgies. The first, Alternative Services Series 1 , was published in 1966 and
24990-422: Was changed little from the form found within the first Edwardine Ordinal , with the deletion of rubrics for some vestments in 1552 among the more notable. However, until 1662, the text had been a separate book. In 1662, the ordinal was added to the rest of the prayer book and there were some more substantial additions to the liturgies for ordaining and consecrating presbyters and bishops. These additions emphasised
25160-400: 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. The 1552 service removed any reference to
25330-433: 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
25500-458: 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. Between 1549 and 1642, roughly 290 editions of the Prayer Book were produced. Before the end of the English Civil War (1642–1651) and the introduction of
25670-462: Was largely similar to the 1928 proposed text. Series 2 contained traditional prayer book language but had new orderings for rites. Series 3 was the first set to use modernised language. Up to that point, these alternatives had been printed in booklets, but in 1974 the publication of fully-bound pew books was authorised through the Worship and Doctrine Measure . This same measure also permanently enabled
25840-487: Was largely the result of the Liturgical Movement . Church of England liturgists such as A. G. Hebert pushed for "renewal" of parochial liturgies during the Interwar period, with their ideas remaining popular into the 1960s. Post- Second World War Anglicans from both Anglo-Catholic and Evangelical strains sought liturgical reforms, including prayer book revision. Ultimately, an incremental addition of alternative liturgies
26010-635: Was necessary to revive the coronation service used by Elizabeth, James I, and Charles I. Where Charles II had been Catholic-sympathising, James II was an openly practising Catholic. Both favoured practices which further excluded Nonconformists. The ousting of James II and arrival of the Dutch Calvinist William III and Mary II during the Glorious Revolution in 1688 resulted in a greater normalisation of relations with Dissenter parties. Along with these measures, William III endorsed
26180-603: 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
26350-546: Was only a minor revision, but the conference also approved the development of the Authorized Version of the Bible. Among the more notable alterations in the Jacobean prayer book was an elongation of the Catechism's sacramental teachings and the introduction of a rubric allowing only a "lawful minister" to perform baptisms, which has been described as an example of post-Reformation clericalism . The Puritan, Presbyterian , and eventually Parliamentarian opposition to
26520-552: Was prohibited. The elevation had been the central moment of the mediaeval Mass, attached as it was to the idea of real presence . 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. The words of administration in the 1549 rite are deliberately ambiguous; they can be understood as identifying
26690-440: 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
26860-549: Was published in 1553, adapting the Offices, Morning and Evening Prayer, and other prayers for lay domestic piety. 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
27030-629: 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
27200-500: Was resisted by some Protestants. 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 . 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
27370-626: Was selected for the 1662 prayer book's New Testament lections. The priest is to recite one of the two collects for the monarch prior to saying the collect of the day. The collects often followed the models established in the 1549 prayer book, with many being translations of the Gregorian or Sarum collect for a given day or feast. However, there were sometimes additions and elongations of these prayers. Other collects had ending doxologies which were generally omitted from printings as they were popularly known. If these endings were not already included in
27540-458: Was still in general high esteem. The 1958 Lambeth Conference 's Prayer Book Committee recommended psalms for the Introit and Gradual ; metrical hymns were also generally accepted for both portions of the Communion office. The 1662 prayer book retained many of the elements from the 1552 Daily Office, with the addition of state prayers to be appended after Morning and Evening Prayers. Prayers for
27710-454: Was submitted to the House of Commons as required by law, where it was defeated in December 1927 after a coalition of conservative Church of England loyalists and Nonconformists failed to override both opposition and Catholic parliamentarian abstention. Among those in favour of approval had been Winston Churchill , who affirmed the Church of England's Protestant orthodoxy, while opponents viewed
27880-503: Was the only service that might be considered Protestant to have been finished within Henry VIII's lifetime. Only after Henry VIII's death and the accession of Edward VI in 1547 could revision of prayer books proceed faster. 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. Cranmer
28050-428: 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
28220-644: 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. The 1662 Prayer Book was printed two years after
28390-445: Was to celebrate Sunday Morning Prayer beginning at 10 am. Morning Prayer was the dominant choice of Sunday service over Holy Communion through the early 20th century. By this point, though, the 1662 prayer book's Daily Office faced criticism as insufficiently reflective of Reformation desires for public celebration of the canonical hours. The offices for baptism within the 1662 prayer book were prepared partially in reaction to
28560-444: 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. Cranmer's intention was to suppress Catholic notions of sacrifice and transubstantiation in the Mass. To stress this, there was no elevation of the consecrated bread and wine , and eucharistic adoration
28730-427: Was undertaken and the 1552 book was republished, scarcely altered, in 1559. The Prayer Book of 1552 "was a masterpiece of theological engineering." 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
28900-441: Was very popular; in other places families stayed away or sent "a servant to be the liturgical representative of their household." 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. George Herbert was, however, not alone in his enthusiasm for preaching, which he regarded as one of
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