The Book of Common Prayer ( BCP ) is the short title of a number of related prayer books used in the Anglican Communion, as well as by the Anglican Continuous, Anglican arrangement and other Anglican Christian churches. The original book, published in 1549 in the reign of Edward VI, was a product of the English Reformation after a break with Rome. The prayer books, unlike the prayer books, contain the words of structured worship services (or liturgis). The work of 1549 is the first prayer book that incorporates the complete service form for daily worship and Sunday in English. It contained Morning Prayer, Night Prayer, Litany, and Holy Communion as well as an occasional service: an order for Baptism, Confirmation, Marriage, "a prayer to say with the sick", and a funeral. It is also fully defined "propers" (ie portions of ministry varying from week to week or, sometimes, every day throughout the Church Year): collection and letters and the reading of the Gospel for Sunday Communion services. The Old Testament and New Testament readings for daily prayer are prescribed in tabular format such as the Psalms; and handsome, largely biblical, provided to be said or sung among readings.
Book 1549 soon succeeded with a more reformed revision in 1552 under the same editorial hand, Thomas Cranmer, Archbishop of Canterbury. It was only used for several months, such as after the death of Edward VI in 1553, his half-brother Mary I restored Roman Catholic worship. Mary died in 1558 and, in 1559, Elizabeth I reintroduced the 1552 book with some modifications to make it acceptable to more traditional-minded worshipers, especially the inclusion of the administrative words of the 1549 Communion Service in 1552.
In 1604, James I ordered some further changes, most importantly the addition to the Catechism of the passage concerning the Sacrament. Following the tumultuous events leading up to and including the British Civil War, another major revision was published in 1662 (Church of England 1662). The edition remains the official prayer book of the Church of England, although in the 21st century, the alternative terms under the title Common Worship have largely replaced the Book of Common Prayer at the premier Sunday worship of most British parish churches.
A General Prayer Book with local variations is used in churches inside and outside the Anglican Communion in more than 50 different countries and in over 150 different languages. In many parts of the world, other books have replaced it in regular weekly worship.
Traditional Lutheran, Methodist, and Presbyterian English prayer books have been borrowed from the Book of Common Prayer and marriage and burial ceremonies have found their way into other denominations and into English. Like the King James Version of the Bible and by Shakespeare, many words and phrases from the Book of Common Prayer have entered the common language.
Video Book of Common Prayer
Full name
The full name of 1662 The Book of Common Prayer is The General Prayer Book and Administration of the Sacraments and Other Church Rites and Ceremonies, in accordance with the use of the Church of England, Together with the Psalms or Psalms of David, or said in the churches: And the Form and Method of the Making, Ordination, and Consecration of the Bishops, Priests, and Deacons .
Maps Book of Common Prayer
History
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The form of parish worship in the medieval 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 is Sarum's (Salisbury). There is not a single book; services that will be provided by The General Prayer Book can be found in Misale (Eucharist), Breviary (daily office), Manual (occasional service of Baptism, Marriage, Cemetery etc.), and Pontifical (appropriate service to bishop - Confirmation, Ordination) (Harrison & Sansom 1982, p.Ã, 29). Chants (plainsong, plainchant) for worship contained in Rome Staged for Mass and at Antiphoner for office. The Book of Common Prayer never contains prescribed music or singing; However, John Merbecke produced his book The Common Praier record in 1550 that sets out what should be the proper Mass (Kyrie, Gloria, Creed, etc.) in the new BCP for simple plainchant inspired by Sarum Usage. The work of producing liturgy in English books was largely undertaken by Thomas Cranmer, the Archbishop of Canterbury, began with caution in the reign of Henry VIII, and later more radically under his son Edward VI. At first, Cranmer was rather conservative: admirer, if critical, of John Fisher. It was probably his visit to Germany in 1532 (where he secretly married) who initiated a change in his view. Then in 1538, when Henry began diplomatic negotiations with Lutheran princes, Cranmer came face to face with the Lutheran embassy (MacCulloch 1996, p.Ã, 215). The Exhortation and Litany, the early English language service of the Church of England, was the first open manifestation of his changed view. It is not just a translation of Latin: its Protestant character is made clear by the drastic reduction of the saints' place, condensing what has become a major part of the three petitions (Procter & ampere Frere 1965, p. 31). Published in 1544, the book is heavily borrowed from Martin Luther's New Testament by Myles Coverdale and the only service that may be considered "Protestant" to be completed in the lifetime of King Henry VIII.
Prayer Book of Edward VI
1549
It was only on the death of Henry in 1547 and the revised accession of Edward VI could have gone faster. Cranmer completed his work at the British Communion rite in 1548, obeying the previous year's Convocation orders that fellowship should be given to people as bread and wine. The usual Roman Mass rites do not make provision for every assembly present to receive communion in both species. Thus, Cranmer prepares in English an additional rite of preparation and communion of the congregation (based on Sarum rite form for Communion of the Sick), which must be done immediately after fellowship, in both types, priests.
Further developed and fully translated into English, this Communion service 'commonly called Massa' was included, one year later, in 1549, in a full prayer book, departing with daily offices, reading for Sundays and Holy Days, Communion Service. , Baptism General, Confirmation, on Matrimony, The Visitation of the Sick, At a Burial and the Ordinal (added in 1550) (Gibson 1910). The introduction to this edition, which contains Cranmer's explanation of why a new prayer book is needed, begins: "There has never been anything by man's intelligence that is well-designed, or definitely established, which in time has never been broken." this work is generally associated with Cranmer, its detailed origins are unclear (Procter & ampere Frere 1965, p.45) (MacCulloch 1996, p.44). A group of bishops and clerics met first in Chertsey and then in Windsor in 1548, taken from conservatives and reformers, agreed only "church ministry should be in mother tongue" (Procter & ampere 1965, p.Ã, 47). Cranmer collects material from various sources; even the opening of the Preface (above) borrowed (MacCulloch 1996, p.Ã, 225). He borrowed heavily from German sources, mainly from the work commissioned by Hermann von Wied, Archbishop of Cologne; and also from Osiander (to whom he was related to marriage) (MacCulloch 1996, p.Ã, 414). The Order of the Brandenberg Church and Nuremberg is partly the last work. Many phrases are characteristic of the German reformer Martin Bucer, or of Peter Martyr of Italy, (who lived with Cranmer at the time of the finalization of the draft), or of the priest, Thomas Becon. However, for Cranmer is "credited to the editor's overall work and the overall structure of the book" including the systematic amendments of its materials to dispel the notion that human rewards contribute to their salvation (MacCulloch 1996, p.Ã, 417).
The Communion worship of 1549 preserved the different forms of rites of consecration and fellowship, which had been introduced the year before; but with the Latin rite of the Mass (mainly following the familiar structure in the Use of Sarum), translated into English. By outwardly maintaining familiar forms, Cranmer hopes to establish a weekly congregational fellowship practice, and includes the urge to encourage this; and instructions that fellowship should never be accepted by priests alone. It represents a radical shift from late medieval practice - where the main focus of church worship is taken to be present at the consecration, and the adoration of the ordained host. In late medieval England, sessions regularly accepted fellowship only on Easter; and if not, the layman may wish to receive communion only when seriously ill, or in the form of a marriage Mass to marry. Doctrinally and most importantly Cranmer erases any reference that the Eucharist is the Church's offering and the objective and material sacrifice by the Church to God in union with Christ is removed from the Purgatory as the belief since the middle of the second century as stated in the Prayer of Bakti. Although fully aware of this Cranmer shows his opposition to the ancient practice (the Liturgical Study, Editor, Jones, Wainwright, Yarnold SJ and Bradshaw, Revised Edition 1992, 101-105) by removing obscene language in prayer as it continues after the words of the Institute, "wherefore God and Heavenly Father, according to the institution of Your beloved Son, our Savior Jesus Christ, we, Your humble servants, do celebrate and make here your Divine Majesty, with these sacred gifts, the monument warning your Child wants. "Absences are gift offerings marked with a language like" that we present to you, "or" bring you "or" present to you ". He made sure in the Second Prayer Rite that no association could be made: The Sanctification Pray ended with the words of the institution. He also eliminated the Epiclesis of the Second Book. The restoration of offerings and epicles had to wait until the Scottish Non-Jurors in the 18th century did, "which we now offer unto you," placed after the "sacred gifts." The Episcopal Church of the USA adopted the formula in 1789: six words added to the modified version of Prayer 1549 which effectively rejects Cranmer's sacrificial theology which is limited to communicants offering themselves in optional prayer of gratitude. The theology of Christ's Presence is Calvinistic Virtualism: Christ is present with the power of the Holy Spirit. Yet Ritual 1549 is unclear about this referring to the Eucharist as spiritual food but in the Real Presence in the Words of Administration, "The Body of our Lord Jesus Christ," "The Blood of our Lord Jesus Christ." The Non-Juror Rite affirms a kind of Virtualism while making a decent Eucharistic sacrifice, op. cit. p. 108, while the Elizabethan Settlement in one of the first steps to annul Cranmer leaves the question of Real Presence because the Queen insists that the Administration Words come from Book 1549 where the doctrine is implicit and includes the words of the 1552 Receptionist Book. The 1559 Book retains a cut off prayer of consecration which removes the objective idea of ​​sacrifice. This will be a long way back for the Church of England without any clear indication that it will retire from Settlement 1559 except for minor official changes. However, since the seventeenth century some prominent Anglican theologians have tried to provide a more traditional interpretation onto it even though the words of the ritual may not have been carried away. It was not until the Oxford Movement of the 19th and 20th century revisions that the Church of England would seek to deal with the Eucharist doctrine of Cranmer - focusing on Accepting Christ, the Wise Presence, the Acceptance, and the limited eucharistic sacrifice on an optional Thanksgiving Day of Prayer said by the empowered communicants to do so by receiving - by bringing the Church back to "pre-Reform doctrine," ibid. p. 108, which among other things sees the first congregation offering itself through the Consecrated Elements, the Grace of God, before accepting the same.
Cranmer's simplification and revision work was also applied to the Daily Office, which became Morning and Night Prayer; and which he hoped would also serve as a daily prayer form for use by the Layman, thus replacing the late medieval observations of the Latter-day Latin Clock, and his English equivalent, Primary . This simplification was anticipated by the work of Cardinal Francis QuiÃÆ'  ± who, a Franciscan of Spain, in the failed revision of the Roman Breviary published in 1537 (Procter & amperes Frere 1965, p.27). Cranmer takes the principle of Quià ± à ± a that all must be sacrificed to ensure continuity in singing Psalms and reading the Bible. His first draft, produced during Henry's reign, retained the typical seven hours of typical Office Prayer; but in the second draft, while he maintains Latin, he consolidates it into two (Procter & ampere Frere 1965, p.34). The 1549 book was then distributed in Latin, and with all non-biblical passages; and forming a very biblical biblical prayer and prayer night cycle (defined by calendar year, not ecclesiastical year) and Psalms to be read sequentially throughout each month. The passages state that the New Testament (apart from the Book of Revelation) is read up to three times a year, while the Old Testament, including the Apocrypha, will be read once. From a collection of pockets, only Te Deum is preserved from unbiblical material.
Introduced to Whitsunday 1549, after debates and revisions in Parliament - but there is no evidence that it had ever been submitted to the Convocation - is said to be unpleasant both the reformers and their opponents, even the Catholic Bishop of Gardiner can say. is that "be patient with catholic interpretation". It is clearly unpopular in the Devon and Cornwall parishes where, along with severe social problems, its introduction was one of the causes of the "struggle", or the uprising that summer, in part because many Cornish people did not have enough English to understand it (Duffy (b) 2003, pp.Ã, 131ff), (Caraman 1994). [It seems to be much more insignificant in other "comics" in Counties and Eastern Rebellion.] (MacCulloch 1996, pp.Ã, 431ff) Particularly unpopular is the prohibition of procession and dispatch of commissioners to enforce new requirements. There is widespread opposition to the introduction of the regular Congregational Congregation, in part because of the additional cost of bread and wine that will fall in the parish; but mainly because of strong resistance to routine worship, religious practices previously linked to marriage or illness.
1552
The 1549 book, from the outset, was intended only as a temporary measure, as Bucer was convinced to have met Cranmer for the first time in April 1549: 'concessions... made good in honor for ancient times and for present weaknesses. age 'as he wrote (MacCulloch 1996, p.Ã, 411). Both Bucer and Peter Martyr wrote detailed proposals for modification; Bucer Censura ran into 28 chapters that influenced Cranmer significantly even though he did not follow them outright and the new book was produced in 1552, making "wholly perfect" what is implied (Procter & amp; Frere 1965, p.Ã, 71) (MacCulloch 1996, p.Ã, 505). Incremental reform policy has now been revealed: more and more Roman Catholic practice is now being cut, since the doctrine of 1549 has been subtly altered. Thus, in the Eucharist, the words of the Mass and the altar disappear; 'God is merciful' inserted into the reading of the Ten Commandments and Gloria is moved to the end of the service. Eucharistic prayer is halved so that Eucharistic bread and wine are distributed immediately after the words of the institution (This My Body... This is my blood... to remember me.); while the final element, the Prayer of Liberation, (with reference to the offering of 'The sacrifice of praise and gratitude'), is moved, much changed, to the position after the priest and the congregation receive Communion, and be chosen as an alternative prayer of gratitude. The Elevation of the Host was banned in 1549; all manual actions are now removed. The words in the administration of Communion which, in the 1549 prayer book describe the Eucharistic species as' the body of our Lord Jesus Christ... ',' The blood of our Lord Jesus Christ... 'is replaced by the words' Take, eat, Christ died for you.. ', etc. Peace, where in the early Church the congregation had greeted each other, was completely abolished. Clothes such as stoles, chasubles and cope are no longer worn, but merely surplice, removing all the sacrificial elements of the Latin Mass; so it must stop being seen as a ritual in which the priest, in the name of the flock gives Christ to God; and it is better seen as a ritual in which Christ shares his body and blood, according to different sacramental theologies, with the faithful.
Cranmer acknowledged that the Communion ritual of 1549 was capable of misinterpreting and conservative abuse because the consecration rite may still be performed even when no congregational communion was followed. Consequently, in 1552 he thoroughly united Sanctification and Communion into one rite, with the preparation of the congregation that preceded the words of the institution - in such a way that it would be impossible to imitate the Mass with a communicating priest alone. He seems to have remained, has resigned from being unable to attend to the parishes of the weekly practice of receiving Communion; so he restructured the ministry so as to enable ante-Communion as a different ritual of worship - following Communion ceremonies through readings and offerings, as far as the "Prayer for the Militant Church".
Diarmaid MacCulloch points out that Cranmer's Eucharistic theology itself has in these years been closest to Heinrich Bullinger; but that he intended that the Prayer Book be accepted with the widest range of Reformed Eucharistic beliefs, including the high sacramental theology of Bucer and John Calvin (MacCulloch 1996, p 615). But at the same time, Cranmer intends that the constituent parts of the rites collected into the Prayer Book should still, as far as possible, be recognizable from traditional forms and elements.
In the baptismal service, the signing with the cross was moved until after baptism and exorcism, the anointing, the burial of the chrysom robes and the immersion of three were removed. The most drastic of all is the transfer of funeral services from the church: it happened in the cemetery (Spinks 1999, p.Ã, 187). In 1549, there were provisions for Requiem (not mentioned) and prayers of praise and commitment, first addressed to the deceased. All that remains is a single reference to the deceased, thanking them for sending them from 'the myseryes of this sinneful world'. The New Order for the Burial of the Dead is a drastically cut preliminary funeral designed to undoubtedly deflate the whole complex of traditional beliefs about purgatory and intercession (Procter & Frere 1965, p.81) (Duffy (a) 1992, p. 472-5).
However, in other respects, both the ministry of Baptism and the Burial imply a theology of salvation that is particularly incompatible with the Reformed teachings rather than the companion parts in Thirty-nine Articles of Religion. In the service of the Cemetery, it is likely that the deceased who died in faith may not be counted among God's chosen people, not consoled. In the ministry of baptism, the pastor explicitly states that the baptized baby is now regenerating . In either case, conformity with the strict Protestant Reformed principles will result in a conditional formulation. The continued inconsistency between the Articles of Religion and the Prayer Book remains a point of contradiction for the Puritans; and in the nineteenth century almost tore the Church of England apart, through the course of Gorham's judgment.
Morning and Night Prayer Commands are extended by the inclusion of early repentance parts including corporate confession and general absolution, even though the text is printed only in Morning Prayer with instructions for using it in the evenings as well.. The general pattern of Bible reading in 1549 was maintained (as in 1559) except that different readings of the Old and New Testaments are now set for Morning and Night Prayers on certain feast days. Following the publication of Prayer Book 1552, a revised English Primer was published in 1553; adapting the Office and Morning and Evening Prayer, and other prayers, for the sake of domestic piety (MacCulloch 1996, p 510).
The English Prayer Book during the reign of Mary I
The 1552 book, however, was used only for a short time, when Edward VI died in the summer of 1553 and, as soon as he could do so, Mary I, restored union with Rome. Latin Masses re-established, altars, roods and statues restored; attempts were made to restore the Church of England to Roman affiliations. Cranmer was convicted for his work in the British Reformation by being burned at stake on 21 March 1556. Nevertheless, the 1552 book is for survival. After Maria's death in 1558, it became the primary source for Elizabeth's Past Prayer Book, with subtle and significant changes.
Hundreds of Protestants fled into exile - founded the English church in Frankfurt am Main. A bitter and very common dispute between them, such as Edmund Grindal and Richard Cox, who want to retain alienation in the proper form of worship of the Prayer Book 1552; and they, like John Knox, the court secretary, who think the book is still partly polluted by compromise. Finally, in 1555, civil authorities drove Knox and his supporters to Geneva, where they adopted a new prayer book, The Form of Prayers, which originated mainly from the French language Calvin La Forme des PriÃÆ'¨| res (Maxwell 1965, p.Ã, 5). As a result, when the accession of Elizabeth I reaffirmed the dominance of the British Reformed Church, there was still a significant body of Protestant people who remained hostile to the Book of Common Prayer. John Knox took The Form of Prayers with him to Scotland, where he formed the basis of Scotland's Book of Common Order.
1559 Prayer Book
Under Elizabeth I, the more permanent enforcement of the reformed Church of England has been done and the book 1552 was republished, almost unchanged, in 1559 (Procter & Frere 1965, p. 94).
Nevertheless, the change, albeit small, overshadows a long shadow in the development of the Church of England. One, "Ornament Rubric", is related to what it learned while doing the service. Instead of banning all clothing except rochet for bishops and surplice for parish priests, it permits "such ornaments... as used... in the second year of K. Edward VI". This allowed a substantial concession for traditionalist priests to retain some of the robes they felt were appropriate for liturgical celebrations (at least until the Queen gave further instruction under the Act of Uniformity of 1559). It became the basis of the claim in the 19th century that robes such as chasubles, alb and stole are legal. At the Lord's Supper, the words of the 1549 book, "The Body of our Lord Jesus Christ", etc. Coupled with the words of Edward's second book, "Eat in memories" "shows on the one hand a real presence for those who hope to find it and on the other hand, fellowship as a warning only" (MacCulloch 1990, p.Ã, 27) namely the objective presence and subjective acceptance. The instruction to the congregation to kneel while receiving communion is preserved; but the Black Rubric (# 29 in the Twenty-Two Articles of Faith reduced to 39) that deny the existence of "the real and essential presence" of the blood and flesh of Christ, has been removed to "reconcile traditionalists" and in harmony with Queen's sensitivity, (MacCulloch 1996, p.., 528). Removal of the Black Section complete the double words of the Communion administration and allows action, kneeling to accept, which people do. The Prayer Book "... is the work of theological engineering," (arv (MacCulloch 1990, p.Ã, 27) The doctrine in Prayer and Thirty Nine Articles Religion will set the tone of Anglicanism that will choose to steer the Middle Way between Roman Catholics and radical forms of Protestantism, and avoid being identified as Confucian Churches such as Calvinists and Lutherans The conservative nature of this change underscores the fact that reformed principles are by no means universally popular - the fact that the Queen is recognized: he revived the Supremacist Law, gave him the ambiguous title of the Supreme Governor, passed without difficulty but the Uniform Actions 1559, gave the legal force to the Prayer Book, passed through the House of Lords with only three voices. (Starkey 2001, p.Ã, 284f) It made a constitutional history imposed by the laity alone , since all bishops, except those who are imprisoned by the Queen and unable to attend, vote against it (Guy 1988, p.Ã, 2 62) The convocation has made its position clear by affirming the traditional doctrine of the Eucharist, the authority of the pope, and reservation by divine law to the clergy "dealing with and defining of things belonging to the faith, sacraments and ecclesiastical disciplines" (Clarke 1954, p.a, ).
After several innovations and reversals, new forms of worship take time to settle. Among Cranmer's innovations, stored in the new book are the requirements of Holy Communion service each week. In practice, as before the British Reformation, many received communion rarely, as little as a year in some cases; George Herbert estimates it no more than six times. (Marsh 1998, p.Ã, 50). Practices, however, vary from one place to another: very high attendance at festivals is the order of the day in many parishes and in some very ordinary communions are very popular, elsewhere families move away or send "a slave to be the liturgical representative of their household. "(Maltby 1998, page 123) (Furlong 2000, p. 43). Some parish clergy were initially permitted to preach by bishops; in the absence of a licensed preacher, a Sunday service is required to be accompanied by reading one of the homilies written by Cranmer (Chapman 2006, p.Ã, 29). However, George Herbert was not alone in his zeal for preaching, which he regarded as one of the main functions of a parish priest (Maltby 1998, p. 67). Music is greatly simplified and a radical distinction develops between, on the one hand, the parochial worship where only the geometrical psalms of Sternhold and Hopkins can be sung and, on the other hand, worship in churches with the organs and foundations of the choir , in which John Marbeck and other music developed into a rich choral tradition (Procter & ampere 1965, p.Ã, 125) (Marsh 1998, p. 31). All parish services can last more than two hours; and thus, the churches are equipped with a bench where households can sit together (whereas in medieval churches, men and women have worshiped separately). Diarmaid MacCulloch describes the new act of worship as, "the morning marathon of prayer, the reading of the scriptures, and the praise, which consists of nilins, litanies, and ante-communions, preferably as a matrix for a sermon to proclaim the scriptural message every week of the week." (Furlong 2000, p. 43).
Many regular church attendees - those who can afford to buy copies as expensive - will have a copy of the prayer book. Judith Maltby quotes the parishioners at Flixton in Suffolk who bring their own prayer books to church to humiliate their vicar to suit them: they end up overthrowing it (Maltby 1998, pp. 44). Between 1549 and 1642, about 290 editions of the prayer book were produced (Maltby 1998, p.24). Before the end of the British Civil War (1642-1651) and the introduction of the 1662 prayer book, something like half a million prayer books was thought to have been circulating (Maltby 1998, p.24).
The translation (back) into Latin of the 1559 Book of Common Prayer was made in the form of Walter Haddon's Liber Precum Publicarum in 1560. Its use is for the university.
The Welsh edition of the Book of Common Prayer was published in 1567. The book was translated by William Salesbury assisted by Richard Davies.
Changes to 1604
At Elizabeth's death in 1603, book 1559, substantially that the year 1552 which was considered offensive by some, such as Bishop Stephen Gardiner, as a break with the tradition of the Western Church, has been considered in some circles as too catholic. In accession and following the so-called "Millenary Petition," James I called the Hampton Court Conference in 1604 - the same Puritan bishops and priests meeting initiating the King James Version of the Legal Version. This is actually a series of two conferences: (i) between James and the bishops; (ii) between James and Puritan the next day. The Puritans raised four areas of concern: doctrinal purity; means of maintaining it; church administration; and Book of Common Prayer . Here Confirmation, cross in baptism, personal baptism, use of surplice, kneel to communion, read Apocrypha ; and subscribe to BCP and Articles are all touched. On the third day, after James received a report back from the bishops and made the final modification, he announced his decision to the Puritans and the bishop. (Procter & ampere 1965, pp.Ã, 138-140)
The business of making changes is then entrusted to the bishops' small committee and the Advisory Council and, in addition to tidying up the details, the committee introduced the Morning and Evening Prayers to pray for the Royal Family; adding some thanksgiving to occasional prayers at the end of the Litany; changing the rubric of a Private Baptism limiting it to a parish minister, or some other legitimate minister, but still allowing it in private homes (Puritans want it only in the church); and added to the section Catechism of the sacrament. The amendment was enforced in the manner described by James in the exercise of his prerogative under the provisions of the 1559 Act of Uniformity and the Act of Supremacy. (Procter & ampere 1965, pp.Ã, 140-143)
The accession of Charles I (1625-1649) brought about a complete change in the religious scene in which the new king used his supremacy over a church that was founded "to promote a special Sacramental style of leadership" which is "a very strange deviation from the first hundred years of the Church of England updated early ". He questioned the "populist and parliamentary basis of the Reformed Church" and very uncomfortable "Anglicanism consensus accommodation" (Davies 1992, p.Ã, 2,3) and this led to the Civil War and the Commonwealth of the republic.
With the defeat of Charles I (1625-1649) in the Civil War, the Puritan pressure, which has been carried out through the changing Parliament, has increased. The puritan-inspired petition for the abolition of prayer books and episcopacy of "roots and branches" resulted in local unrest in many places and, ultimately, the production of locally organized counter-petitions. The parliamentary government has its course, but it becomes clear that the division is not between Catholics and Protestants, but between Puritans and those who value the settlement of Elizabethan. (Maltby, 1998, p.24). Book 1604 was finally banned by Parliament in 1645 to be replaced by the General Worship Directory, which is more of a set of instructions than a prayer book. The extent to which the Directory is used is uncertain; there is some evidence already purchased, in church accounts, but not extensively. Prayer books must be used secretly in some places, not least because the Directory makes no provision at all for funerals. After the execution of Charles I in 1649 and the formation of the Commonwealth under Lord Cromwell's Protector, it would not be restored until shortly after the restoration of the monarchy to England.
Note John Evelyn, at Diary, received Communion according to the rite of Book Prayer 1604:
- Christmas Day 1657. I went to London with my wife to celebrate Christmas... The sermon ended, because [the minister] gave us the sacrament, the chapel was surrounded by soldiers, and all communicants and assemblies shocked and kept prisoners by them, some at home, others carried away... This wretched bastard held their muskets against us when we came to receive the sacred elements, as if they were going to shoot us at the altar.
Changes made in Scotland
In 1557, Protestant Scottish rulers 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 Prayer Form he created for the English exiles in Geneva and, in 1564, it supersedes the Book of Common Prayer. under the title Book of Common Order .
Following King James VI's accession from Scotland to the British throne, his son, King Charles I, with the help of Archbishop Laud, attempted to impose a prayer book on Scotland (Perry 1922). But the book in question is not 1559 but very much in 1549, Edward VI's first book. First used in 1637, it was never accepted, because it was strongly rejected by Scotland. During a reading of the book at Mass at St Giles Cathedral, Bishop Brechin was forced to protect himself while reading the book by pointing at the pistol in the court. After the Three Kingdom Wars (including the British Civil War), the Church of Scotland was re-established on the basis of presbyterian but by the Act of Comprehension 1690, Episcopal's buttocks were left to their advantage. For the liturgy they look to Laud's book and in 1724 the first of the wee bookies was published, containing, for the sake of the economy, the central part of the liturgical Communion begins with offerings (Perry 1922, Chapter 4).
Between that time and 1764, when a more official revised version was published, a number of things happened that separated the Scottish Episcopal lutsirs from the British books 1549 or 1559. First, informal changes were made to the order of the various parts of the ministry and included the words shows the intent of sacrifice for the Eucharist is clear in the words, "we your humble servants celebrate and make before your Divine Majesty with your sacred gifts we now OFFER for you, memorials Your Son has commanded us to make; "Secondly, as Bishop Rattray's research into the liturgy of St. James and St. Clement, published in 1744, the form of prayer was changed. This change was incorporated into the 1764 book which would become 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 completely new revision was completed in 1929 and some alternative commands from the Communion service and other services have been prepared since then.
1662
The Prayer Book of 1662 was printed just two years after the restoration of the monarchy, following the Savoy Conference between Presbyterian representatives and twelve bishops organized by the Royal Wisdom to "advise and review the Book of Common Prayer" (Procter & Frere 1965 , p.Ã, 169,170). Attempts by the Presbyterians, led by Richard Baxter, to get approval for alternative service books failed. Their main objections (exceptions) are: first, that it is inappropriate for the laity to take vocal parts in prayer (as in Litany or the Lord's Prayer), other than to say "amen"; secondly, that no prescribed prayer should exclude alternative options not spent by the minister; thirdly, that the minister should have the option of removing some of the liturgies prescribed at his own discretion; fourth, the short collection should be replaced with longer prayers and counsel; and fifth, that all surviving "Catholic" ceremonies must be removed. (Harrison & Sansom 1982, p.Ã, 53). The purpose of the suggested change is to achieve greater correspondence between the liturgy and the Scriptures. The bishops gave cold answers. They claim that the liturgy can not be limited by Scripture, but legitimately includes material that is "generally accepted in the Catholic church." They refuse to pray because they tend to be filled with "idle, disrespectful, silly, sometimes disobedient, evil and blasphemous expression." The idea that the Prayer Book is flawed because it is handled in generalization brings a sharp response that such an expression is "liturgical perfection" (Thompson 1961, p378)
The Savoy conference ended in dispute at the end of July 1661, but the initiative in the revision of the prayer book has passed to the Convocation and from there to Parliament. (Procter & Frere 1965, p.192f) The convention makes about 600 changes, most of the details, which are "far from partisan or extreme". (Spurr 1991, p.Ã, 40) However, Edwards stated that more changes suggested by the high Anglican were implemented (though by no means all (Edwards 1983, p.312)) and Spurr commented that (except in the Ordinal case) "Laudians" (Cosin and Matthew Wren) were not taken probably due to moderate influences like Sanderson and Reynolds. For example, inclusion in prayer prayer fellowship for the dead is proposed and rejected. The introduction of "Let us pray for all the militant circumstances of Christ's church on this earth" remains unchanged and only a thanksgiving to them "to leave this life with your faith and fear" was included to introduce the petition that the church may be "graced so that it follows the example both of them that with them we can take part in your heavenly kingdom ". Griffith Thomas commented that the retention of the words "militant here on earth" defines the scope of this petition: we pray for ourselves, we thank God for them, and added evidence of collateral for this purpose. (Griffith Thomas 1963, pp.Ã, 508 -521) Second, attempts were made to return the Offertory. This is accomplished by the insertion of the words "and oblations" into prayer for the Church and the revision of the rubric so that it requires a monetary offer to be brought to the table (rather than put in a poor box) and bread and wine placed on the table. It was not yet clear when and how bread and wine rose to the altar. The so-called "manual action", in which the priest takes the bread and the cup during the dedicatory prayer, which was removed in 1552, was restored; and "amen" are inserted after the words of the institution and before communion, thus separating the relationship between consecration and fellowship that Cranmer has made. After fellowship, the unused but purified bread and wine must be eaten with honor in the church instead of being taken away for the priest's use. In such subtle ways, Cranmer's goals are increasingly confusing, allowing him for generations to debate the precise theology of the rite. One of the changes made that is a concession to Presbyterian Exceptions is the renewal and re-insertion of the so-called "Black Rubrics", which was removed in 1559. It now states that kneeling to receive communion does not mean the cult of the Eucharistic or "Presence Corporal of the Flesh and Blood of Christ "- which, according to the rubric, is in heaven, not here.
Unable to receive a new book, 936 ministers are deprived. (Spurr 1991, p.Ã, 43 :) Actually, the 1662 Prayer Book marks the end of a period of more than 100 years, when a liturgical form is commonly used for almost all public worship reformed in Britain and the beginning of its continuation. division between Anglican and Nonconformist. (Edwards 1983, p.Ã, 313) The actual language of revision 1662 slightly changed from Cranmer. With two exceptions, some ancient words and phrases are modernized; secondly, the reading of letters and gospels in Holy Communion, which has been fully established since 1549, is now the text of the Recognized King James Version of the Bible in 1611. Psalms, which have not been printed in books 1549, 1552 or 1559 - in 1662 provided in Miles Coverdale's translation of the Great Bible of 1538.
This is an edition that will be the official Public Prayer Book during the growth of the British Empire and, as a result, has been a major influence on the Anglican church prayer books around the world, other denominational liturgies in English, and English and linguists as a whole.
Further effort on revision
1662-1832
Between 1662 and the 19th century, further attempts to revise the Book in the UK stalled. On the death of Charles II, his brother James, a Roman Catholic, became James II. James wants to achieve tolerance for those who are Roman Catholics, whose practice is still prohibited. This, however, draws the Presbyterian closer to the Church of England in their shared desire to reject 'popery'; talking about reconciliation and liturgical compromise is so in the air. But with James's flight in 1688 and the arrival of Calvinist William of Orange the positions of the parties changed. Presbyterians can achieve tolerance for their practices without such rights granted to Roman Catholics and without it, therefore, they must submit to the Church of England, even with liturgies that are more acceptable to them. They are now in a much stronger position to demand a more radical change. John Tillotson, Dean of Canterbury pressured the king to form a commission to produce such a revision (Fawcett, 1973, p.26). The so-called Liturgy of Understanding in 1689, which is the result, recognizes two-thirds of the Presbyterian demands of 1661; but, when it comes to meeting members, is now more fearful of William's perceived agenda, not even discussing it and its contents, for a long time, even inaccessible (Fawcett 1973, p.Ã, 45). However, this work influenced the prayer books of many British colonies.
1833-1906
In the 19th century, the pressure to revise the 1662 book was increasing. The Oxford Movement, beginning in 1833, raised the question of the Church of England's relationship to the apostolic church and thus of its forms of worship. Known as Tractarians after they produced the Tracts for the Times on theological issues, they filed a case for the Church of England which was essentially part of the "Western Church", in which the Roman Catholic Church was the head of the Representative. The illegal use of elements of the Roman rite, the use of candles, clothing and incense-a practice collectively known as Ritualism - has become widespread and leads to the formation of a new discipline system, which intends to bring "Romanisers" into conformity. , through the Act of Public Worship 1874 (Carpenter 1933, p 234). The law has no impact on illegal practices: five ministers were imprisoned for humiliation of the courts and after the beloved trial of the beloved Bishop Edward King, it became clear that some liturgical revisions should begin (Carpenter 1933, p.246).
One branch of the Ritualist movement argues that both their "Romanis" and their Evangelical opponents, by imitating, respectively, the Roman Church and Reformed churches, transcended the 1559 Ornament Rubric ("... that Church Ornament as it is, and from the Ministers thereof, in all their Times of Minorities, will be preserved, and used, as in this Church of England, by the Parliamentary Authority, in the Second Year of King Edward's Sixth Government "). The followers of this ritualism, among them Percy Dearmer and others, claim that the Ornament Rubric establishes the use of the Sarum Ritual rite with the exception of some minor details that have been abolished by early reform.
Following the Royal Commission report in 1906, work began in a new prayer book. It took twenty years to complete, partly extended by the demands of the First World War and partly in the light of the 1920 Constitution of the Church Council, which "may not unreasonably desire to do the work again for itself" (Neill) 1960, p. 395).
1906-2000
In 1927, work on a new version of the prayer book reached its final form. To reduce the conflict with traditionalists, it was decided that the form of service to be used would be determined by each congregation. With this open guideline, the book was granted approval by the Church of England Convention and Church Assembly in July 1927. Since the British Church Assembly (Powers) Act 1919 required steps affecting the Book of Common Prayer for approval by Parliament before receiving royal approval, the act of authorizing its use, together with an annexed copy ("Book of Deposits"), is submitted to Parliament. House of Lords approved Book by a large majority, but the corresponding resolution in the House of Commons was defeated by thirty-three votes on 15 December 1927 when lawmakers William Joynson-Hicks and Rosslyn Mitchell "attained and fueled all prejudices Latent Protestant in the House "and strongly opposed on the grounds that the proposed book was" papal, "restoring the Roman Mass and implying the doctrine of transubstantiation.
In early 1928, the second measure, the Prayer Book of 1928, was introduced at the Church Assembly which proposed to authorize the use of "Saved Books" with certain amendments set forth in the schedule for Measuring. This measure is again approved by the great majority both in the Convocation and the Church Assembly; but again failed to pass the House of Commons, defeated by forty-six votes on June 14, 1928. Writing in 1947, Cyril Garbett commented:
"The House of Commons is in its constitutional right in refusing within a few hours of work of many anxious years.Nonconformist members and members of constituents who will not be affected by the Revised Book shall only exercise their full legal right to remove the Size approved by the majority of Members of the British Parliament. whatever the reason behind the majority vote, the rejection of the Size makes it clear that the Church has no full spiritual freedom to determine its worship... "(Garbett 1947, p.Ã, 194)
Stephen Neill points out that Roman Catholic parliamentarians abstained from voting (Neill 1960, p.Ã, 397note)
In response to this refusal, the bishops issued a unanimous declaration, affirming the right of the Church of England to order its form of worship and, in 1929, the Higher Canterbury Convocation Council ruled that bishops may approve the use of the 1928 book, although there is no parliamentary authority. It is common for prayer books to be printed with service forms 1662 and 1928 in parallel columns, although the revised legal basis remains unclear. 1928 the revised forms of Matrimony and Baptism have been widely adopted, but those of other rites tend not to be; Consequently, in practice, the vast variation in the liturgical practice of the parish to the parish, with very few ministers consistently following the strict observations of both forms of worship 1662 or 1928.
The effect of the 1928 book failure was helpful: no further attempts were made to revise the Book of Common Prayer. Instead of a different process, producing alternative books, led to the publication of Series 1, 2 and 3 in the 1960s, Alternative Services Book 1980 and subsequently to the 2000 Common Worship book series. Both differ substantially from the Book of Common Prayer, even though the latter includes in the form of the Two Order of Holy Communion a very slight revision of the prayer book service, mostly along the lines proposed for the 1928 Prayer Book. The First Order follows the pattern of modern liturgical scholarship.
In Anglican Communion
With the British colonial expansion from the 17th century onwards, Anglicanism spread all over the world. New Anglican churches use and revise the use of The General Prayer Book , until they, like the English church, produce prayer books that take account of developments in liturgical learning and practice in 19 and 20 centuries under the general title of the Liturgical Movement.
Africa
In South Africa, a Book of Common Prayer was "Defined by Authority for Use in the South African Provincial Church" in 1954. This prayer book is still used in some South African churches, but has been widely replaced by > Anglikan Prayerbook -1989 and translations into other languages ​​used in South Africa.
Asia
China and Hong Kong
The Book of Common Prayer is translated literally as ??? in Chinese (Mandarin: India
The Church of South India was the first modern Episcopal unity church, composed of the church, from its foundation in 1947, at the time of Indian independence, of Anglican, Methodist, Congregationalist, Presbyterian and Christian Reformed. The liturgy, from the former, combines the use of Cranmer language freely with adherence to the principles of congregational participation and the centrality of the Eucharist, in line with the Liturgical Movement. Because it is a minority church with a very different tradition in non-Christian cultures (except in Kerala, where Christianity has a long history), the practice varies greatly.
Japanese
BCP is called "Kit? Sho" (Japanese: ??? ) in Japanese. The initial attempt to construct such a book in Japanese returned to 1859 when the missionary community of the Church of England and the Episcopal Church of the United States began their work in Japan, then joined the Anglican Church of Canada in 1888. PIn 1879, Seik? Kwai T? Bun (Japanese: ????? ), Text of Anglican Prayer) is prepared in Japanese Since the Anglican Church in Japan was founded in 1887, the Romans> Nippon Seik? Kwai Kit? Bun (Japanese: ???????? ) was compiled in 1879. There is a major revision of these texts and the first Kit? sho was born in 1895, which has a section of the Eucharist in British and American traditions. Any further revisions, and Kit? Sho published in 1939 was the last revision made before World War II, still using the kortal orthography of History.
After the end of the War, Kit? Sho in 1959 became available, using post-war Japanese orthography, but still in classical Japanese traditional language and vertical writing. In the fifty years after World War II, there have been several attempts to translate the Bible into modern day Japanese, most recently a publication in 1990 of the Japanese New Interpretation Translation Bible. The Kit? Sho using Japanese everyday and horizontal writing was published in the same year. It also uses the Common Lectionary Revision. Kit? Sho has been through some minor revisions, such as using the Our Lord's Prayer in the same Japanese language as the Catholic Church (??????????) in 2000.
Korean
In 1965, the first Korean Anglican Church published a translation of 1662 BCP into Korean and called it gong-dong-gi-do-mun (?????) meaning "common prayer". In 1994, the prayers were announced "permitted" by the 1982 Bishops' Council of the Korean Anglican Church published in the second version of The General Prayer Book In 2004, the National Anglican Council published the third and the Common Prayer Book is now known as "seong-gong-hwe gi-do-seo (??????)" or "Anglican Prayer", including Daily Mass, Special Mass, Baptism, Confirmation, Funeral Mass, Wedding Mass, Rite of Mass Ordination, and all another event hosted by the Anglican Church of Korea. The Diction of the books has changed from version 1965 to version 2004. For example, the word "God" has changed from the classical Chinese term "Cheon-ju (??)" to the original Korean word "ha-neu-nim (???) , "in accordance with the Public Christian translation, and as used in the 1994 General Translation Bible (gong-dong beon-yeok-seong-seo) used by the Church today.
Philippines
Since the Philippines is connected to Anglican Communion around the world through the Episcopal Church in the Philippines, the main edition of The General Book of Prayer used throughout the island is the same as in the United States.
In addition to the newly published American version and Philippine Prayer Book, the Philippine-Chinese congregation at Pro Saint Saint-Germen Cathedral in Central Philippines diocese uses the Chinese Prayer Book-Prayer Diglot of Common Prayer, published by the Asian Episcopal Church Southeast.
ECP has published its own General Prayer Book on full autonomy on May 1, 1990. This version is important for the inclusion of Mass de Gallo, a popular Christian devotion among Filipino Catholics. origin.
Europe
ireland
The first printed book in Ireland is in English, Book of Common Prayer .
William Bedell had done an Irish translation of the Book of Common Prayer in 1606. An Irish translation of a revised 1662 prayer book influenced by John Richardson (1664-1747) and published in 1712. "Until 1960s, The Book of Common Prayer, dating from 1662 with only minor tampering, is quite simple church worship in Ireland. "The 1712 edition has parallel columns in both English and Irish. This has been revised several times, and this edition has been used since 2004. Portugal
The Lusitanian Catholic Apostolic Evangelical Church was formed in 1880. The Portuguese Prayer Book is the foundation of the liturgy of the Church. 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 Mozarab liturgies. The aim is to imitate the habits of the primitive apostolic church. New editions of their prayer book are available in Portuguese and with English translations.
Spanish
Spanish Reformed Episcopal Church or IERE (Spanish: Iglesia EspaÃÆ' Â ± ola Reformada Episcopal ) is an Anglican Guild church in Spain. It was founded in 1880 and since 1980 has been an extra-province church under the metropolitan authority of the Archbishop of Canterbury. Prior to his organization, there were several translations of the Anglican Common Book of Prayer into Spanish in 1623 and 1707.
In 1881 the church incorporated the 1662 Spanish edition of the Book of Common Prayer with the liturgy of the Mozarabic Rite, which was recently translated. This is apparently the first time that Spanish-speaking Anglicanists have included "the historical tradition of their own national tradition in liturgical worship in an Anglican prayer book." The second edition was released in 1889, and revised in 1975. This effort combines Anglican worship structures with indigenous prayer traditions.
Wales
A Parliament Act passed in 1563, entitled "The Law of Bible Translation and Divine Services into the Welsh Tongue," commands the Old and New Testaments, together with the Book of Common Prayer . me, must be translated into Welsh. A translation by Richard Davies, bishop of St. David and scholar William Salesbury were published in 1567 (Procter & amp; 1902, p.Ã, 125) by Humphrey Toy as Lychee Gweddi Gyffredin . The new revision - based on the English revision of 1662 and possibly by George Griffith, Bishop of St. Asaph - was published in 1664. (Muss-Arnolt 1914, Ch VII) The 1662 book and its equivalent in Welsh languages ​​continue to be used, even after the Church in Wales was dissolved in 1920.
The Church in Wales began to revise the book of the Common Prayer in the 1950s. The first material allowed to be used in the experiment was a lectionary in 1956, followed by baptism and confirmation services in 1958, an order for the marriage of the Holy in 1960, and an order for the burial of the Dead in 1962. But this is not enjoy widespread use.. In 1966 an experimental order for the Holy Eucharist was passed. This is the first to enjoy widespread use. The revisions continued throughout the 60s and 70s with versions of the morning and evening prayer experiments in 1969. In 1971 the definitive version of baptism and confirmation was authorized to replace the equivalent in the General Prayer book of 1662. This was followed in 1974 with a definitive order to the burial of the Dead and in 1975 with a definitive order for the marriage of the Holy. It is hoped that a new book of Common Prayers for the church in Wales will be produced in 1981. This hope suffered a major setback in 1979 when the definitive version of the Holy Eucharist failed to gain a two-thirds majority in the pastor's home. and a layman's house in the Governing Body. A slight revision of the experimental Eucharist of 1966 made it through the Governing Body and the Book of Common Prayer for use in the Church of Wales authorized in 1984. This book of Prayer is unique in that of traditional English. The Church in Wales first considered the Eucharist of modern languages ​​in the early 70s but this received a warm welcome. A modern Eucharist of the language (the Holy Eucharist in modern language) was adopted with a new prayer book in 1984 but it was not widely enjoyed. In 1990 a new initiation service was authorized followed in 1992 by an alternate order for morning and evening prayers in 1994 by an alternate order for the holy Eucharist and in 1995 by alternative calendar lectures and collections. It enjoys widespread use. In 2003, a new calendar and gathering was made part of the General Prayer Book for use in the Church in Wales. This was followed in 2004 by an order for the Holy Eucharist, Service for Christian initiation in 2006 and in 2009 with daily prayer. Experimental services continued with ordinal produced in 2004, the Ministry to the sick and hospital in 2007, healing services in 2008, Funeral services in 2009, and in 2010 the wedding services are part of the General Prayer Book by 2013. Ordinal is making part of the next year's prayer book. In 2017, a prayer for a child is produced that is only available online.
Isle of Man
The first Manx translation of the Book of Common Prayer was made by John Phillips (Bishop of Sodor and Man) in 1610. The more successful "New Version" by his successor Mark Hiddesley was used until 1824 when the English Liturgy became universal on this island. (Muss-Arnolt 1914, Ch VII)
Oceania
Aotearoa, New Zealand, Polynesia
The Anglican Church of Aotearoa, New Zealand and Polynesia was authorized by General Synod in 1988 New Zealand Prayer Book, Dia Karakia Mihinare o Aotearoa intended to serve the needs of New Zealand, Fiji, Tonga, Samoa, and the Anglican Cook Island. This includes sections in Maori, Fiji, Tonga and English.
Australia
The Australian Anglican Church , officially known, until 1981, as the Church of England in Australia and Tasmania became a self-government in 1961. The Synod generally agreed that The Book of Common Prayer is "considered to be the legitimate standard of worship and doctrine in this Church". In 1978, The Australian Prayer Book was produced, striving to adhere to this principle, in such a way that where K
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