The 1662 Book of Common Prayer: International Edition

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Jacobs, Alan (2013). The Book of Common Prayer: A Biography. Princeton: Princeton University Press. ISBN 978-0691154817.

In South Africa a Book of Common Prayer was "Set Forth by Authority for Use in the Church of the Province of South Africa" in 1954. The 1954 prayer book is still in use in some churches in southern Africa; however, it has been largely replaced by An Anglican Prayerbook 1989 and versions of that translated to other languages in use in southern Africa. To complement the forthcoming Divine Worship missal, the newly erected Personal Ordinariate of Our Lady of Walsingham in the UK authorised the usage of an interim Anglican Use Divine Office in 2012. [124] The Customary of Our Lady of Walsingham followed from both the Church of England's Book of Common Prayer tradition and that of the Catholic Church's Liturgy of the Hours, introducing hours– Terce, Sext, and None–not found in any standard Book of Common Prayer. Unlike other contemporary forms of the Catholic Divine Office, the Customary contained the full 150 Psalm psalter. [125] The Church of England in Australia Trust Corporation (1978), An Australian Prayer Book, St.Andrew's House, Sydney Square, Sydney: Anglican Information Office Press, ISBN 0-909827-79-6 Various permutations of the Book of Common Prayer with local variations are used in churches within and exterior to the Anglican Communion in over 50 countries and over 150 different languages. [3] In many of these churches, the 1662 prayer book remains authoritative even if other books or patterns have replaced it in regular worship. A priority for Protestants was to replace the Roman Catholic teaching that the Mass was a sacrifice to God ("the very same sacrifice as that of the cross") with the Protestant teaching that it was a service of thanksgiving and spiritual communion with Christ. [21] [22] Cranmer's intention was to suppress Catholic notions of sacrifice and transubstantiation in the Mass. [17] To stress this, there was no elevation of the consecrated bread and wine, and eucharistic adoration was prohibited. The elevation had been the central moment of the mediaeval Mass, attached as it was to the idea of real presence. [23] [24] Cranmer's eucharistic theology was close to the Calvinist spiritual presence view, and can be described as Receptionism and Virtualism - i.e. the real presence of Jesus by the power of the Holy Spirit. [25] [26] The words of administration in the 1549 rite were deliberately ambiguous; they could be understood as identifying the bread with the body of Christ or (following Cranmer's theology) as a prayer that the communicant might spiritually receive the body of Christ by faith. [27]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 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. [20] :167 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 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. [21] 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. [17] :50 [22] :xiii–xiv [note 2] Griffiths, David N. (2002). The Bibliography of the Book of Common Prayer, 1549–1999. British Library. ISBN 978-0-7123-4772-3. Blessed Lord, who hast caused all holy Scriptures to be written for our learning: Grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that by patience and comfort of thy holy Word, we may embrace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ. Amen.

MacCulloch, Diarmaid (2001), The Boy King: Edward VI and the Protestant Reformation, New York: Palgrave, ISBN 0-312-23830-4 The first Manx translation of the Book of Common Prayer was made by John Phillips (Bishop of Sodor and Man) in 1610. A more successful "New Version" by his successor Mark Hiddesley was in use until 1824 when English liturgy became universal on the island. [97] Portugal [ edit ]A picture of the Prayer Book Cross can be seen at "Prayer Book Cross". Archived from the original on 11 February 2005 . Retrieved 21 January 2008. It is convenient that the new-married persons should receive the holy Communion at the time of their Marriage, or at the first opportunity after their Marriage. A permanent feature of the Church of England's worship and a key source for its doctrine, the Book of Common Prayer is loved for the beauty of its language and its services are widely used. Journal of the Proceedings of the Fifty-First General Council of the Reformed Episcopal Church held at Hyatt Regency Hotel Orlando, Florida (PDF). Reformed Episcopal Church. 2005. p.26. Archived (PDF) from the original on 9 October 2022 . Retrieved 28 January 2022.

Moorman, John R. H. (1983). The Anglican Spiritual Tradition. Springfield, Illinois, US: Templegate Publishers. ISBN 0-87243-139-8. Marsh, Christopher (1998), Popular Religion in Sixteenth-Century England: Holding their Peace, Macmillan, ISBN 0-312-21094-9 Maltby, Judith (1998), Prayer Book and People in Elizabethan and Early Stuart England, Cambridge University Press, ISBN 0-521-45313-5 Under Pope John Paul II's Pastoral Provision of the early 1980s, former Anglicans began to be admitted into new Anglican Use parishes in the US. The Book of Divine Worship was published in the United States in 2003 as a liturgical book for their use, composed of material drawn from the 1928 and 1979 Book of Common Prayer of the Episcopal Church in the United States of America and the Roman Missal. [122] It was mandated for use in all personal ordinariates for former Anglicans in the US from Advent 2013. Following the adoption of the ordinariates' Divine Worship: The Missal in Advent 2015, the Book of Divine Worship was suppressed. [123]Dearly beloved, we are gathered together here in the sight of God, and in the face of this Congregation, to join together this man and this woman in holy Matrimony; which is an honourable estate, instituted of God in the time of man's innocency, signifying unto us the mystical union that is betwixt Christ and his Church; which holy estate Christ adorned and beautified with his presence, and first miracle that he wrought, in Cana of Galilee; and is commended of Saint Paul to be honourable among all men: and therefore is not by any to be enterprised, nor taken in hand, unadvisedly, lightly, or wantonly, to satisfy men's carnal lusts and appetites, like brute beasts that have no understanding; but reverently, discreetly, advisedly, soberly, and in the fear of God; duly considering the causes for which Matrimony was ordained. By the 19th century, pressures to revise the 1662 book were increasing. Adherents of the Oxford Movement, begun in 1833, raised questions about the relationship of the Church of England to the apostolic church and thus about its forms of worship. Known as Tractarians after their production of Tracts for the Times on theological issues, they advanced the case for the Church of England being essentially a part of the "Western Church", of which the Roman Catholic Church was the chief representative. The illegal use of elements of the Roman rite, the use of candles, vestments and incense –practices collectively known as Ritualism– had become widespread and led to the establishment of a new system of discipline, intending to bring the "Romanisers" into conformity, through the Public Worship Regulation Act 1874. [83] The Act had no effect on illegal practices: five clergy were imprisoned for contempt of court and after the trial of the much loved Bishop Edward King of Lincoln, it became clear that some revision of the liturgy had to be embarked upon. [84] Anglican Church of Canada (1964). The Canadian Book of Occasional Offices: Services for Certain Occasions not Provided in the Book of Common Prayer, compiled by the Most Rev. Harold E. Sexton, Abp. of British Columbia, published at the request of the House of Bishops of the Anglican Church of Canada. Toronto: Anglican Church of Canada, Dept. of Religious Education. x, 162 p. Pruett, J.H. (1978), The Parish Clergy under the Later Stuarts, Urbana, Illinois {{ citation}}: CS1 maint: location missing publisher ( link) The Puritan, Presbyterian, and eventually Parliamentarian opposition to 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. [16] The popular Puritan Root and Branch petition, presented to the Long Parliament by Oliver Cromwell and Henry Vane the Younger in 1640, attempted to eliminate the episcopacy and decried the prayer book as " Romish". [8] :74

Traditional English-language Lutheran, Methodist and Presbyterian prayer books have borrowed from the Book of Common Prayer, and the marriage and burial rites have found their way into those of other denominations and into the English language. Like the King James Version of the Bible and the works of Shakespeare, many words and phrases from the Book of Common Prayer have entered common parlance. Then shall they again loose their hands; and the Man shall give unto the Woman a Ring, laying the same upon the book with the accustomed duty to the Priest and Clerk. And the Priest, taking the Ring, shall deliver it unto the Man, to put it upon the fourth finger of the Woman's left hand. And the Man holding the Ring there, and taught by the Priest, shall say,Another move, the " Ornaments Rubric", related to what clergy were to wear while conducting services. Instead of the banning of all vestments except the rochet for bishops and the surplice for parish clergy, it permitted "such ornaments … as were in use … in the second year of King Edward VI." This allowed substantial leeway for more traditionalist clergy to retain the vestments which they felt were appropriate to liturgical celebration, namely Mass vestments such as albs, chasubles, dalmatics, copes, stoles, maniples, etc. (at least until the Queen gave further instructions, as per the text of the Act of Uniformity of 1559). The rubric also stated that the Communion service should be conducted in the 'accustomed place,' namely facing a Table against the wall with the priest facing it. The rubric was placed at the section regarding Morning and Evening Prayer in this Prayer Book and in the 1604 and 1662 Books. It was to be the basis of claims in the 19th century that vestments such as chasubles, albs and stoles were canonically permitted.