The 1662 Book of Common Prayer: International Edition

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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. The Church of England, supported by the Prayer Book Society, publishes an online edition of the Book of Common Prayer with permission of Cambridge University Press.

Almighty God, who at the beginning did create our first parents, Adam and Eve, and did sanctify and join them together in marriage; Pour upon you the riches of his grace, sanctify and bless you, that ye may please him both in body and soul, and live together in holy love unto your lives' end. Amen. 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. The Prayer Book Revised, by Frank Theodore Woods: An introduction to the Proposed Book (from the Internet Archive). Cross, F.L.; Livingstone, E.A. (1975), "Protestant Episcopal Church", The Oxford Dictionary of the Christian ChurchThe BCP represented a "major theological shift" in England towards Protestantism. [14] Cranmer's doctrinal concerns can be seen in the systematic amendment of source material to remove any idea that human merit contributed to an individual's salvation. [15] The doctrines of justification by faith and predestination are central to Cranmer's theology. These doctrines are implicit throughout the prayer book and had important implications for his understanding of the sacraments. Cranmer believed that someone who was not one of God's elect received only the outward form of the sacrament (washing in baptism or eating bread in Communion), but did not receive actual grace, with only the elect receiving the sacramental sign and the grace. Cranmer held the position that faith, a gift given only to the elect, united the outward sign of sacrament and its inward grace, with only the unity of the two making the sacrament effective. This position was in agreement with the Reformed churches, but was in opposition to Roman Catholic and Lutheran views. [16] News of Liturgy archive: All issues of the newsletter, which primarily focussed on Church of Englad liturgy, and was published from 1975-2003. 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

Lewis, C.S. (196–). "Miserable Offenders": an Interpretation of [sinfulness and] Prayer Book Language [about it], in series, The Advent Papers. Cincinnati, Ohio: Forward Movement Publications. Puritans rejected substantial portions of the Book of Common Prayer, particularly elements retained from pre-Reformation usage. Further escalating 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. [13] :12 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. [8] :76 [13] :12 The resulting Jacobean prayer book was only a minor revision, but the conference also approved the development of the Authorized Version of the Bible. [8] :73 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. [14] :85 [12] [15] :383 Jenny Geddes rejects Laud's prayer book in St. Giles' Cathedral, Edinburgh, 23 July 1637 [13] :122O eternal God, Creator and Preserver of all mankind, Giver of all spiritual grace, the Author of everlasting life: Send thy blessing upon these thy servants, this man and this woman, whom we bless in thy Name; that, as Isaac and Rebecca lived faithfully together, so these persons may surely perform and keep the vow and covenant betwixt them made, (whereof this ring given and received is a token and pledge,) and may ever remain in perfect love and peace together, and live according to thy laws; through Jesus Christ our Lord. Amen. 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] The Book of Divine Worship (PDF). Newman House Press. 2003. pp.1–4. Archived (PDF) from the original on 9 October 2022 . Retrieved 15 February 2021.

Chapman, Mark (2006), Anglicanism: A Very Short Introduction, Oxford University Press, ISBN 0-19-280693-9 The Church of England in Australia Trust Corporation (1978), An Australian Prayer Book, St.Andrew's House, Sydney Square, Sydney: Anglican Information Office Press, pp.636 p, ISBN 0-909827-79-6Secondly, It was ordained for a remedy against sin, and to avoid fornication; that such persons as have not the gift of continency might marry, and keep themselves undefiled members of Christ's body. Only after the death of Henry VIII and the accession of Edward VI in 1547 could revision of prayer books proceed faster. [10] Despite conservative opposition, Parliament passed the Act of Uniformity on 21 January 1549, and the newly authorised Book of Common Prayer (BCP) was required to be in use by Whitsunday (Pentecost), 9 June. [10] Cranmer is "credited [with] the overall job of editorship and the overarching structure of the book," [11] though he borrowed and adapted material from other sources. [12] Thirdly, It was ordained for the mutual society, help, and comfort, that the one ought to have of the other, both in prosperity and adversity. Into which holy estate these two persons present come now to be joined. Therefore if any man can shew any just cause, why they may not lawfully be joined together, let him now speak, or else hereafter for ever hold his peace. The Church of South India was the first modern Episcopal uniting church, consisting as it did, from its foundation in 1947, at the time of Indian independence, of Anglicans, Methodists, Congregationalists, Presbyterians and Reformed Christians. Its liturgy, from the first, combined the free use of Cranmer's language with an adherence to the principles of congregational participation and the centrality of the Eucharist, much in line with the Liturgical Movement. Because it was a minority church of widely differing traditions in a non-Christian culture (except in Kerala, where Christianity has a long history), practice varied wildly.