The 1662 Book of Common Prayer: International Edition

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In 2019, the Anglican Church in North America released its own revised edition of the BCP. [117] [118] It included a modernised rendering of the Coverdale Psalter, "renewed for contemporary use through efforts that included the labors of 20th century Anglicans T.S. Eliot and C.S. Lewis..." [119] According to Robert Duncan, the first archbishop of the ACNA, "The 2019 edition takes what was good from the modern liturgical renewal movement and also recovers what had been lost from the tradition." [120] Muss-Arnolt, William (1914). The Book of Common Prayer Among the Nations of the World: A History of Translations of the Prayer Book of the Church of England and of the Protestant Episcopal Church of America...a Study Based Mainly on the Collection of Josiah Henry Benton. Society for promoting Christian Knowledge.

Liturgy of Comprehension" - an unsuccessful attempt to create a prayer book which could be accepted by a wide spectrum of Anglican and Protestant Christians. 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 ] After its independence and disestablishment in 1871, the Church of Ireland developed its own prayer book which was published in 1878. [94] [95] It has been revised several times, and the present edition has been used since 2004. [96] Isle of Man [ edit ]Reformed Episcopal Church in Canada and Newfoundland (1892). The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church, According to the Use of the Reformed Episcopal Church in the Dominion of Canada, Otherwise Known as the Protestant Church of England. ... Toronto, Ont.: Printed ... by the Ryerson Press ... for the Synod of Canada, 1951, t.p. verso 1892. N.B.: This is the liturgy as it had been authorised in 1891. Chapman, Mark (2006), Anglicanism: A Very Short Introduction, Oxford University Press, ISBN 0-19-280693-9

Then shall the earth bring forth her increase: and God, even our own God, shall give us his blessing. The 1552 book, however, was used only for a short period, as Edward VI had died in the summer of 1553 and, as soon as she could do so, Mary I restored union with Rome. The Latin Mass was re-established, altars, roods and statues of saints were reinstated in an attempt to restore the English Church to its Roman affiliation. Cranmer was punished for his work in the English Reformation by being burned at the stake on 21 March 1556. Nevertheless, the 1552 book was to survive. After Mary's death in 1558, it became the primary source for the Elizabethan Book of Common Prayer, with subtle, if significant, changes only. See the "Constitution & Canons" (PDF). generalconvention.org. The General Convention of the Episcopal Church. Archived (PDF) from the original on 9 October 2022 . Retrieved 20 March 2016.

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The primary function for Cambridge University Press in its role as King's Printer is preserving the integrity of the text, continuing a long-standing tradition and reputation for textual scholarship and accuracy of printing. Cambridge University Press has stated that as a university press, a charitable enterprise devoted to the advancement of learning, it has no desire to restrict artificially that advancement, and that commercial restrictiveness through a partial monopoly is not part of its purpose. It therefore grants permission to use the text, and licence printing or the importation for sale within the UK, as long as it is assured of acceptable quality and accuracy. [f] Article X of the Canons of the Episcopal Church provides that "[t]he Book of Common Prayer, as now established or hereafter amended by the authority of this Church, shall be in use in all the Dioceses of this Church," [116] which is a reference to the 1979 Book of Common Prayer. [c] After earlier trial services in the mid-twentieth century, in 1988 the Anglican Church of Aotearoa, New Zealand and Polynesia authorised through its general synod A New Zealand Prayer Book, He Karakia Mihinare o Aotearoa intended to serve the needs of New Zealand, Fiji, Tonga, Samoa and the Cook Island Anglicans. This book is unusual for its cultural diversity; it includes passages in the Maori, Fijian, Tongan and English languages. In other respects, it reflects the same ecumenical influence of the Liturgical Movement as in other new Anglican books of the period, and borrows freely from a variety of international sources. The book is not presented as a definitive or final liturgical authority, such as the use of the definite article in the title might have implied. While the preface is ambiguous regarding the status of older forms and books, the implication however is that this book is now the norm of worship for Anglicans in Aotearoa/New Zealand. The book has also been revised in a number of minor ways since the initial publication, such as by the inclusion of the Revised Common Lectionary and an online edition is offered freely as the standard for reference.

The Psalm ended, and the Man and the Woman kneeling before the Lord's Table, the Priest standing at the Table, and turning his face towards them, shall say, Between 1662 and the 19th century, further attempts to revise the Book in England stalled. On the death of Charles II, his brother James, a Roman Catholic, became James II. James wished to achieve toleration for those of his own Roman Catholic faith, whose practices were still banned. This, however, drew the Presbyterians closer to the Church of England in their common desire to resist 'popery'; talk of reconciliation and liturgical compromise was thus in the air. But with the flight of James in 1688 and the arrival of the Calvinist William of Orange the position of the parties changed. The Presbyterians could achieve toleration of their practices without such a right being given to Roman Catholics and without, therefore, their having to submit to the Church of England, even with a liturgy more acceptable to them. They were now in a much stronger position to demand changes that were ever more radical. John Tillotson, Dean of Canterbury pressed the king to set up a commission to produce such a revision. [81] The so-called Liturgy of Comprehension of 1689, which was the result, conceded two thirds of the Presbyterian demands of 1661; but, when it came to convocation the members, now more fearful of William's perceived agenda, did not even discuss it and its contents were, for a long time, not even accessible. [82] This work, however, did go on to influence the prayer books of many British colonies. Forms for the Consecration of Churches and Churchyards, by Lancelot Andrewes (1620), and as passed by Convocation (1712).The New Prayer Book: A collection of eight lectures (including one by Evelyn Underhill) in support of the proposed Prayer Book, edited by H. Maurice Relton. Winship, Michael P. (2018). Hot Protestants: A History of Puritanism in England and America. Yale University Press. ISBN 978-0-300-12628-0.

While intended to create unity, the division established under the Commonwealth and the licence given by the Directory for Public Worship were not easily passed by. Unable to accept the new book, 936 ministers were deprived. [80] [a] The actual language of the 1662 revision was little changed from that of Cranmer. With two exceptions, some words and phrases which had become archaic were modernised; secondly, the readings for the epistle and gospel at Holy Communion, which had been set out in full since 1549, were now set to the text of the 1611 Authorized King James Version of the Bible. The Psalter, which had not been printed in the 1549, 1552 or 1559 books—was in 1662 provided in Miles Coverdale's translation from the Great Bible of 1538. 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. God be merciful unto us, and bless us : and shew us the light of his countenance, and be merciful unto us: Widely varying figures are quoted. Procter & Frere 1902 gave 2000; Neill 1960, p.165, 1760. Spurr gives the following breakdown for the period 1660–63: Total ministers forced out of English parishes about 1760. This includes 695 parish ministers ejected under the 1660 act for settling clergy; 936 more forced out under the 1662 Act of Uniformity. In addition 200 non-parochial ministers from lectureships, universities and schools, and 120 in Wales were excluded. He adds that 171 of the 1760 are "known to have conformed later". In a footnote he cites Pruett 1978, pp.17, 18, 23. 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 the period between 1836 and 1846, up to half a million copies of the 1662 prayer book were printed each year. [32] :x 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. [33] :120After which, if there be no Sermon declaring the duties of Man and Wife, the Minister shall read as followeth. 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] After the end of the War, the Kitōsho of 1959 became available, using post-war Japanese orthography, but still in traditional classical Japanese language and vertical writing. In the fifty years after World War II, there were several efforts to translate the Bible into modern colloquial Japanese, the most recent of which was the publication in 1990 of the Japanese New Interconfessional Translation Bible. The Kitōsho using the colloquial Japanese language and horizontal writing was published in the same year. It also used the Revised Common Lectionary. This latest Kitōsho since went through several minor revisions, such as employing the Lord's Prayer in Japanese common with the Catholic Church ( 共通口語訳「主の祈り」) in 2000. MacCulloch, Diarmaid (2001), The Boy King: Edward VI and the Protestant Reformation, New York: Palgrave, ISBN 0-312-23830-4 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.