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130-654: In September 1552, after Parliament had approved the Second Prayer Book of Edward VI , John Knox and others argued before the Privy Council that the Holy Communion should be received sitting; but were refuted by Archbishop Thomas Cranmer . As a result of this clash, the council acted on its own authority and ordered the inclusion of the declaration in the new prayer book. The first copies had already been printed so it had to be pasted into them as

260-543: 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

390-766: A spiritual presence view of the Eucharist, meaning that Christ is spiritually but not corporally present. The priest began the service by praying the Collect for Purity . Unlike the 1549 service (which featured the singing of an introit psalm, the Kyrie and the Gloria ), the new service directed the priest to recite the Ten Commandments . After each commandment, the congregation responded with "Lord have mercy upon us, and incline our hearts to keep this law." As in

520-474: 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

650-506: A congregation to read through the whole Bible in a year. The scripture readings for the daily office followed lectio continua . For Morning and Evening Prayer, the lessons did not change if it was a saints' day. The readings for Holy Communion did change if it was a feast day. This became a problem when a moveable feast fell on the same day as a fixed feast, but the prayer book provided no instructions for determining which feast to celebrate. Directions for solving this issue were not added to

780-467: A correction slip. It explained that kneeling was an expression of "humble and grateful acknowledging of the benefits of Christ, given unto the worthy receiver" and did not imply any adoration of the bread and wine or of the real and essential presence of Christ's natural flesh and blood. Historians have asked about whose victory the Black Rubric represents. Whilst Diarmaid MacCulloch has argued that it

910-590: A course between radical Protestantism and Catholicism and stressing the continuity of the Church "no break with the Popish past"), Christopher Haigh, op. cit., p. 242. Such a definition seems to be related to Aquinas' argument that the Body of Christ in the Sacrament is not to be understood as the same as a body in space (like ours) and it is not to be understood "materialiter" (physically) or "localiter" (as trapped in

1040-530: A definition of it; and, had she got her way, the celebration of the Prayer Book Communion would have looked like a Mass), but possibly also on the technical grounds that the reversal of her Catholic predecessor's repeal of Edward VI's Protestant legislation revived the 1552 BCP as approved by Parliament and not as published. This omission was one of the cherished grievances of the Puritans and in

1170-421: 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

1300-509: 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

1430-470: A perpetual memory of that his precious death, until his coming again; Hear us, O merciful Father, we beseech thee; and grant that we receiving these thy creatures of bread and wine, according to thy Son our Saviour Jesu Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed body and blood . . . After this prayer, the words of institution were said and then communion took place with communicants kneeling. There

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1560-524: A place). In the 1552 edition of the Book of Common Prayer, the Black Rubric was written as follows (italics added for emphasis): Although no order can be so perfectly devised, but it may be of some, either for their ignorance and infirmity, or else of malice and obstinacy, misconstrued, depraved, and interpreted in a wrong part: And yet because brotherly charity willeth, that so much as conveniently may be, offences should be taken away: therefore we willing to do

1690-791: 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

1820-536: A prayer, based on one originally composed by Luther, on the theme of Noah 's deliverance from the flood : Almighty and everlasting God, which of thy great mercy diddest save Noah and his family in the Ark from perishing by water: and also diddest safely lead the children of Israel, thy people through the red Sea : figuring thereby thy holy Baptism and by the Baptism of thy well beloved son Jesus Christ , diddest sanctify

1950-455: A private baptism could be performed at home. The 1552 rite furthered the process of simplifying the baptism service begun in the 1549 book. While the 1549 service began at the church door and then moved inside to the baptismal font , the 1552 service took place entirely at the font. The priest began with this exhortation: Dearly beloved, for as much as all men be conceived and born in sin, and that our Saviour Christ saith, none can enter into

2080-483: A recitation of the Ten Commandments by the minister at the beginning of the communion service. This was similar to the practice of Poullain's French refugee congregation at Glastonbury. Stephen Gardiner 's Explication and Assertion of the True Catholic Faith offered a Roman Catholic interpretation of the 1549 prayer book, and Cranmer responded by removing those elements that Gardiner approved of to make

2210-412: A rejection of God's grace. In agreement with Reformed theology, however, Cranmer believed that salvation was determined by God's unconditional election , which was predestined . If an infant was one of the elect, dying unbaptised would not affect the child's salvation. The prayer book made public baptism the norm, so a congregation could observe and be reminded of their own baptism. In cases of emergency,

2340-516: 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

2470-582: 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

2600-614: 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

2730-581: 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

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2860-715: 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)

2990-469: Is hereby declared, That thereby no adoration is intended, or ought to be done, either unto the Sacramental Bread or Wine there bodily received, or unto any Corporal Presence of Christ's natural Flesh and Blood. For the Sacramental Bread and Wine remain still in their very natural substances, and therefore may not be adored; (for that were Idolatry, to be abhorred of all faithful Christians;) and

3120-481: Is to make sacrifice upon it; the use of a table is to serve for men to eat upon." In a sermon given at court, John Hooper preached "as long as the altars remain, both the ignorant people, and the ignorant and evil-persuaded priest, will dream always of sacrifice". Cranmer began revising the prayer book as early as the winter of 1549–1550. In late 1549, the Convocation of Canterbury discussed various issues with

3250-631: 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

3380-466: The 1559 prayer book ) except that distinct Old and New Testament readings were now specified for Morning and Evening Prayer on certain feast days. Following the publication of the 1552 Prayer Book, a revised English Primer was published in 1553; adapting the Offices and Morning and Evening Prayer, and other prayers, for lay domestic piety. The 1552 prayer book removed many of the traditional elements in

3510-610: 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

3640-541: 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:

3770-564: 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

3900-696: 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

4030-529: The Epiphany season . Ash Wednesday began the season of Lent and was followed by Holy Week , the Easter season , Ascensiontide , Whitsun , and Trinity Sunday . Only feasts honoring New Testament saints were kept in the 1549 BCP. But the 1552 BCP reintroduced three non-biblical saints ( St. George , St. Lawrence and St. Clement of Rome ). It also reintroduced Lammas Day , which had originally commemorated

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4160-694: The Sursum corda , preface and Sanctus (without the Benedictus ). The theme of lifting up hearts to God appealed to the Reformed belief in meeting Christ spiritually in heaven. After the Sanctus , the priest knelt at the communion table and prayed in the name of all the communicants the Prayer of Humble Access . Unlike the 1549 service, there was no consecration or blessing of the bread and wine. Rather,

4290-533: The cope , and they continued to celebrate the Eucharist on stone altars . The funeral service included prayers for the dead . Conservative clergy used the prayer book's traditional features to make the liturgy resemble the Latin Mass, and this led Protestants both in England and abroad to criticise it for being susceptible to Roman Catholic re-interpretation. Protestants disliked the term priest and

4420-410: The liberation of St. Peter but in England was an agricultural festival. The feast day of St. Mary Magdalene was removed from the calendar. The following saints were commemorated: The calendar included what is now called the lectionary, which specified the parts of the Bible to be read at each service. For Cranmer, the main purpose of the liturgy was to familiarise people with the Bible. He wanted

4550-594: 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

4680-473: The " real presence " or simply updated the terminology because the original phrase was now out of date. Frere says it does but Griffith Thomas says the opposite. The answer can be found in the text itself: Christ's Presence is real and essential after the manner of a sacrament, but not in the flesh as in his "natural body". The removal of the rubric by Elizabeth halted any movement towards a more radical Calvinistic position in favor of "fudging and fumbling" (playing

4810-430: The 1549 book. After the collection, the priest prayed for the church militant on earth—a departure from 1549 in which the priest also prayed for those who had died. Then those receiving communion knelt for the general confession of sin and received absolution from the priest. Following the absolution, the priest quoted the "comfortable words" from Matthew 11:28, John 3:16, 1 Timothy 1:15 and 1 John 2:1–2. Then followed

4940-575: The 1549 prayer book, moving the communion service in a more Reformed direction. The name of the service was changed to "The Order for the Administration of the Lord's Supper or Holy Communion", removing the word Mass . Stone altars were replaced with communion tables positioned in the chancel or nave, with the priest standing on the north side. The priest was to wear the surplice instead of traditional Mass vestments. The service appears to promote

5070-603: The 1549 rite, the priest would have performed a minor exorcism on the infant, but this was omitted in the 1552 service. The theme of God receiving the child continued with the gospel reading ( Mark 10 ) and the minister's exhortation, which was probably intended to repudiate Anabaptist teachings against infant baptism. The congregation then prayed that the baptismal candidates receive the Holy Spirit: Almighty and everlasting God, heavenly father, we give thee humble thanks, that thou hast vouchsafed to call us to

5200-511: The 1549 service, the priest then said the collect of the day and a collect for the king. This was followed by the Epistle and Gospel readings assigned for the day. The Nicene Creed was then recited. After the creed, a sermon or reading from the First Book of Homilies would follow. After the sermon, money was collected for the poor, but this was not called an offertory as it had been in

5330-409: The 1552 Prayer Book "broke decisively with the past" in the words of historian Christopher Haigh. The services for baptism, confirmation, communion and burial were 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

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5460-516: 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

5590-534: 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

5720-629: 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 ,

5850-631: 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

5980-506: 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

6110-515: 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,

6240-502: 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

6370-546: 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

6500-670: 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

6630-517: The BCP until the 1662 prayer book . The Orders of Morning and Evening Prayer were extended by the inclusion of a penitential section at the beginning including a corporate confession of sin and a general absolution, although the text was printed only in Morning Prayer with rubrical directions to use it in the evening as well. The general pattern of Bible reading in 1549 was retained (as it was in

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6760-543: 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

6890-563: The Church of England as a Protestant church. As part of the Elizabethan Religious Settlement , the 1552 Book of Common Prayer was revised and reauthorised as the 1559 prayer book. 1662 Book of Common Prayer 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,

7020-563: 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

7150-524: 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

7280-602: 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

7410-543: The English Church to its Roman affiliation. Worship according to the 1552 prayer book was relegated to secret meetings and a few Scottish parishes. Cranmer was punished for his work in the English Reformation by being burned at the stake on 21 March 1556. Nevertheless, the prayer book was to survive. 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

7540-443: The Eucharist and was the clearest statement of Eucharistic theology in the prayer book. The 1552 service removed any reference to the "body of Christ" in the words of administration to reinforce the teaching that Christ's presence in the Eucharist was a spiritual presence and, in the words of Marshall, "limited to the subjective experience of the communicant". Sacramental Wine Sacramental Wine Instead of unleavened wafers,

7670-400: The Lord's Prayer. For the prayer that followed, the BCP provided two options: "either a thanksgiving prayer, as in the first Prayer Book, or a prayer offering praise, thanksgiving, and self-oblation in words which in that book had belonged to the eucharistic prayer." The service concluded with the Gloria (which in the 1549 service was sung at the beginning) and a blessing. In the Middle Ages,

7800-428: The Savoy Conference of 1661 the Presbyterians demanded its restoration; but the twelve bishops who took part were not willing to grant it. However, the revision of the prayer-book in 1661/2 involved all the bishops, representatives of the clergy and both Houses of Parliament. At a late stage in the proceedings, the "rubric" was rewritten and condensed with its language updated and a possibly significant verbal modification,

7930-671: 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

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8060-487: The accession of Elizabeth I re-asserted the dominance of the Reformed Church of England, there remained a significant body of more Protestant believers who were nevertheless hostile to the Book of Common Prayer. John Knox took The Form of Prayers with him to Scotland , where it formed the basis of the Scottish Book of Common Order . Mary I was succeeded as queen by her Protestant half-sister, Elizabeth I . Elizabeth reversed Mary's religious policies and re-established

8190-429: 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

8320-430: The baptism service, infants no longer received minor exorcism . Anointing was no longer included in the services for baptism, ordination and visitation of the sick . These ceremonies were altered to emphasise the importance of faith, rather than trusting in rituals or objects. The liturgical calendar was relatively unchanged from the 1549 BCP. The church year started with Advent and was followed by Christmas and

8450-564: The book more Protestant. In April 1552, Parliament passed the Act of Uniformity that authorised the revised Book of Common Prayer to be used in worship by All Saints' Day , November 1. The first Book of Common Prayer was written at a time when it was necessary to compromise with conservative bishops. At the time, Cranmer felt that gradual change was the best approach "lest the people, not having yet learned Christ, should be deterred by too extensive innovations from embracing his religion". By 1551, conservative opposition had been removed, and

8580-399: The book. In 1550, both Martin Bucer and Peter Martyr Vermigli provided critiques of the prayer book, with Bucer identifying 60 problems with it. Martyr's recommendations are now lost, but he wrote an exhortation to receive communion that was incorporated into the new prayer book. Valerand Poullain might have been another influence on the prayer book revision. The revised version included

8710-474: The child. Edward VI died in 1553 and was succeeded by Mary I , who was determined to restore England to Roman Catholicism. With her accession in July 1553, the BCP was discontinued. However, it was in official use for about a year, until it lost legal status with the First Statute of Repeal . As soon as she could do so, Mary restored union with Rome. The Latin Mass was re-established, altars, roods and statues of saints were reinstated in an attempt to restore

8840-429: The church taught that children were born with original sin and that only baptism could remove it. Baptism was, therefore, essential to salvation. It was feared that children who died without baptism faced eternal damnation or limbo . A priest would perform an infant baptism soon after birth on any day of the week, but in cases of emergency, a midwife could baptise a child at birth. The traditional baptism service

8970-429: 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

9100-421: 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

9230-433: 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

9360-464: 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

9490-479: The continued use of altars since both implied the Eucharist was a sacrifice . This was the teaching of the Roman Catholic Church but was considered heresy by the reformers. By 1550, Protestant bishops were replacing stone altars with wooden communion tables , and the Privy Council eventually ordered altars to be removed throughout the nation. Nicholas Ridley explained that "The use of an altar

9620-474: 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),

9750-568: The devil, the world and the flesh. The godparents also affirmed belief in the Apostles' Creed . This was followed by a series of prayers taken from the blessing of the font in the 1549 book (which was omitted in the new book), ending as follows: Almighty ever living God, whose most dearly beloved son Jesus Christ, for the forgiveness of our sins, did shed out of his most precious side both water and blood, and gave commandment to his disciples that they should go teach all nations, and baptize them in

9880-488: 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

10010-462: The exact form of worship of the 1552 Prayer Book, and those, such as John Knox the minister of the congregation, who regarded that book as still partially tainted with compromise (see Troubles at Frankfurt ). Eventually, in 1555, the civil authorities expelled Knox and his supporters to Geneva , where they adopted a new prayer book, The Form of Prayers , which derived principally from Calvin's French-language La Forme des Prières . Consequently, when

10140-513: The flood Jordan, and all other waters, to the mystical washing away of sin: We beseech thee for thy infinite mercies, that thou wilt mercifully look upon these children, sanctify them and wash them with thy holy ghost, that they, being delivered from thy wrath, may be received into the Ark of Christ's Church, and being steadfast in faith, joyful through hope, and rooted in charity, may so pass the waves of this troublesome world, that finally they may come to

10270-524: 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

10400-427: The kingdom of God (except he be regenerate and born anew of water and the holy Ghost); I beseech you to call upon God the father through our Lord Jesus Christ, that of his bounteous mercy, he will grant to these children, that thing which by nature they cannot have, that they may be Baptized with water and the holy ghost, and received into Christ's holy church, and be made lively members of the same. The priest then said

10530-414: The knowledge of thy grace, and faith in thee: increase this knowledge, and confirm this faith in us evermore: Give thy holy spirit to these infants, that they may be born again, and be made heirs of everlasting salvation, through our Lord Jesus Christ: who liveth and reigneth with thee and the holy spirit, now and for ever. Amen. Baptismal vows were made by the godparents on behalf of the child, renouncing

10660-416: The land of everlasting life, there to reign with thee, world without end, through Jesus Christ our Lord. Amen. The congregation then prayed "Receive [these infants] (O Lord) as thou hast promised by thy well beloved son,   ... that these infants may enjoy the everlasting benediction of thy heavenly washing, and may come to the eternal Kingdom which thou hast promised by Christ our Lord." At this point in

10790-424: 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

10920-419: The name of the father, the son, and of the holy ghost: Regard, we beseech thee, the supplications of thy congregation, and grant that all thy servants which shall be baptized in this water, may receive the fullness of thy grace, and ever remain in the number of thy faithful and elect children, through Jesus Christ our Lorde. Amen. At this point, the child was baptised and received into the congregation. The child

11050-525: The natural Body and Blood of our Saviour Christ are in Heaven, and not here; it being against the truth of Christ's natural Body to be at one time in more places than one. Brian Douglas, A Companion to Anglican Eucharistic Theology , Volume 1, Leiden: Brill, 2012 Second Prayer Book of Edward VI The 1552 Book of Common Prayer , also called the Second Prayer Book of Edward VI ,

11180-483: The natural body and blood of our Saviour Christ, they are in heaven and not here. For it is against the truth of Christ's true natural body, to be in more places than in one at one time. The version in the 1662 Book of Common Prayer was slightly altered as follows (italics added for emphasis): Whereas it is ordained in this Office for the Administration of the Lord's Supper, that the Communicants should receive

11310-495: 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

11440-519: The official liturgical book of the Church of England. The first Book of Common Prayer was published in 1549 during the reign of Edward VI . Compiled by Archbishop Thomas Cranmer , the prayer book was a Protestant liturgy meant to replace the Roman Rite . In the prayer book, the Latin Mass —the central act of medieval worship—was replaced with an English-language communion service. Overall,

11570-404: 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

11700-446: 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

11830-402: 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

11960-538: 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

12090-572: 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

12220-407: 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

12350-541: 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

12480-403: The prayer book instructed that ordinary bread was to be used "to take away the superstition which any person hath, or might have". To further emphasise there was no holiness in the bread and wine, any leftovers were to be taken home by the curate for ordinary consumption. This prevented eucharistic adoration of the reserved sacrament above the high altar. After communion, the priest prayed

12610-405: 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

12740-447: The prayer book moved the Church of England's theology in a Lutheran direction. Cranmer believed it was better to implement reforms slowly and cautiously. As a result, the first prayer book included a number of concessions to traditionalists within the Church of England. The use of sacramentals was preserved, as was the blessing and exorcism of objects and people. Priests were still required to wear traditional vestments , such as

12870-522: The priest prayed that the communicants might receive the body and blood of Christ: Almighty God, our heavenly Father, which of thy tender mercy didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who made there (by his one oblation of himself once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world; and did institute, and in his holy Gospel command us to continue

13000-411: 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

13130-570: 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

13260-418: The reign of Mary I , Roman Catholicism was restored, and the prayer book's official status was repealed . When Elizabeth I reestablished Protestantism as the official religion, the 1559 Book of Common Prayer —a revised version of the 1552 prayer book—was issued as part of the Elizabethan Religious Settlement . It was this pattern which formed the basis for the 1662 Book of Common Prayer , which remains

13390-510: 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

13520-443: 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

13650-430: 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,

13780-582: The same kneeling might be thought or taken otherwise, we do declare that it is not meant thereby, that any adoration is done, or ought to be done, either unto the Sacramental bread or wine there bodily received, or unto any real and essential presence there being of Christ's natural flesh and blood. For as concerning the sacramental bread and wine, they remain still in their very natural substances, and therefore may not be adored, for that were Idolatry to be abhorred of all faithful Christians. And as concerning

13910-432: The same kneeling; (which order is well meant, for a signification of our humble and grateful acknowledgment of the benefits of Christ therein given to all worthy Receivers, and for the avoiding of such profanation and disorder in the holy Communion, as might otherwise ensue;) yet, lest the same kneeling should by any persons, either out of ignorance and infirmity, or out of malice and obstinacy, be misconstrued and depraved: It

14040-418: The same. Whereas it is ordered in the book of common prayer, in the administration of the Lord's Supper, that the Communicants kneeling should receive the holy Communion: which thing being well meant, for a signification of the humble and grateful acknowledging of the benefits of Christ, given unto the worthy receiver, and to avoid the profanation and disorder, which about the holy Communion might else ensue: lest

14170-488: 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

14300-420: 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

14430-593: 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

14560-547: 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

14690-490: The words "real and essential" in 1552 being changed to "Corporal". In this new form, it became part of the book as finally approved. and therefore forms part of the doctrinal standards of the Church of England (Canon A5), but it has never been included in the alternative forms of worship (such as Common Worship ) authorised or allowed by Canons B1, B2 and B4. It is debatable whether the verbal change "corporal" in place of "real and essential" implied some type of recognition of

14820-477: 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,

14950-485: 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

15080-595: Was a victory for Cranmer, Isabel Davis, who has made a study based on multiple examples, has made the case that it was a victory for no one and that its physical interpolation disrupted Cranmer's project of uniformity. The "rubric" was omitted from the Elizabethan prayer-book of 1559, probably as part of the Queen's policy to retain the support of moderate traditionalists (she believed in the Real Presence without

15210-461: 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

15340-422: 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

15470-528: Was controversy over how people should receive communion: kneeling or seated. John Knox protested against kneeling. Ultimately, it was decided that communicants should continue to kneel, but the Privy Council ordered that the Black Rubric be added to the prayer book to clarify the purpose of kneeling. The rubric denied "any real and essential presence ... of Christ's natural flesh and blood" in

15600-409: Was dipped once, not three times as in the 1549 service. The priest made the sign of the cross on the infant's forehead, representing faith and obedience to Christ. Unlike in the 1549 book, the child was not anointed with chrism oil nor dressed in the white chrisom robe . The rite concluded with the Lord's Prayer, a prayer of thanksgiving, and an exhortation to the godparents on their duties toward

15730-467: 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

15860-562: 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

15990-415: Was long and repetitive. It was also spoken in Latin. The priest only spoke English when exhorting the godparents . To Cranmer, baptism and the Eucharist were the only dominical sacraments (sacraments instituted by Christ himself) and of equal importance. Cranmer did not believe that baptism was absolutely necessary for salvation, but he did believe it was ordinarily necessary and to refuse baptism would be

16120-655: 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

16250-611: 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

16380-631: 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

16510-520: 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

16640-510: 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

16770-438: Was the second version of the Book of Common Prayer (BCP) and contained the official liturgy of the Church of England from November 1552 until July 1553. The first Book of Common Prayer was issued in 1549 as part of the English Reformation , but Protestants criticised it for being too similar to traditional Roman Catholic services. The 1552 prayer book was revised to be explicitly Reformed in its theology. During

16900-445: 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

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