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Relevant bibliographies by topics / Anglican prayer book

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Academic literature on the topic 'Anglican prayer book'

Author: Grafiati

Published: 28 February 2023

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Journal articles on the topic "Anglican prayer book"

1

Coelho, Luiz. "IEAB’s 2015 Book of Common Prayer: The Latest Chapter in the Evolution of the Book of Common Prayer in Brazil." Studia Liturgica 49, no. 1 (March 2019): 26–42. http://dx.doi.org/10.1177/0039320718808700.

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This article provides a first look at the 2015 Book of Common Prayer produced by the Igreja Episcopal Anglicana do Brasil (in English, Episcopal Anglican Church of Brazil). This is the newest Book of Common Prayer published by an Anglican province, featuring some aspects that go beyond what has been done in terms of liturgical revision around the Anglican Communion, and suggesting some further steps that other provinces and churches might take, as they assimilate better the principles of the Liturgical Movement. It is a fully gender-neutral worship book, with expansive language to address the Divine, and a considerable amount of liturgies that deal with local customs. It also features prayers that address themes such as gender equality, environmental preservation and social justice for minorities.

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Wrigley-Carr, Robyn. "“Essentials” for Worship: Evelyn Underhill’s Prayer Book." Studia Liturgica 51, no. 2 (September 2021): 187–202. http://dx.doi.org/10.1177/0039320720981598.

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This article explores some of the theological principles required for effective church worship. In 1927, Evelyn Underhill (1875–1941) outlined four “Essentials” or principles for effective liturgy, identified in the context of revisions to the Anglican Book of Common Prayer: adoration, the historic, the Eternal, and the interplay between spirit and sense. This article explores the extent to which these four theological principles are actually embodied in prayers that Underhill selected and wrote for retreat leading at The House of Retreat, Pleshey (north London, UK), recently published as Evelyn Underhill’s Prayer Book. Additional theological principles, not mentioned in Underhill’s “Essentials” essay but evident in her book of prayers, are also evaluated and exemplified. Underhill’s guidance to her spiritual directees about the value of liturgy in their spiritual lives is also briefly touched upon.

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Burns, Stephen. "‘Learning again and again to pray’: Anglican Forms of Daily Prayer, 1979–2014." Journal of Anglican Studies 15, no. 1 (May 16, 2016): 9–36. http://dx.doi.org/10.1017/s1740355316000139.

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AbstractThe 2014 publication of the Episcopal Church’s resource for daily prayer, Daily Prayer for All Seasons, invites reflection on recent developments in provision for everyday services around the Anglican Communion. Not only is the new resource considerably different from the material it complements in the Book of Common Prayer 1979, it also represents a departure from a certain commonality that has emerged in material from around the Communion since 1979. While this article does not map those developments in detail, it does chart some of the shifts occurring in various provinces and relates that survey to current discussions about ‘Anglican identity and liturgical diversity’. The article serves both as an introduction to Daily Prayer for All Seasons and as a wider reflection on Anglican forms of everyday services in the period from 1979–2014.

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Sugu, Sajeev. "EARLY REFORMATION ERA AND RECEPTIONISM: A CONTEMPORARY PASTORAL DIMENSION." Biblical Studies Journal 04, no. 03 (2022): 57–66. http://dx.doi.org/10.54513/bsj.2022.4305.

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Receptionism is an Anglican Eucharistic theological understanding that the bread and wine are unchanged during the prayer of consecration, and the faithful communicant receives the Body and Blood of Christ together with them. Though this was one of the dominant theological understandings of the Anglican Reformation Era, its importance seemed to have diminished later. Considering the dominant Anglican eucharistic theological understandings of the times, this article looks at the relevance of receptionism in today’s world in light of the articles in the American Episcopal - Book of Common Prayer, emphasising its pastoral relevance.

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Strout, Shawn. "The Offertory as Anamnesis toward Ethical Action: Common Worship as a Case Study." Studia Liturgica 49, no. 2 (September 2019): 195–205. http://dx.doi.org/10.1177/0039320719883819.

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Liturgical scholarship identifies the memorial section of the Eucharistic Prayer as the anamnesis. However, Eucharistic liturgies can contain multiple anamneses. For example, Alexander Schmemann speaks of the anamnetic quality of the Great Entrance in the Byzantine Rite in his book The Eucharist. In Anglican worship, the offertory rite is juxtaposed (à la Gordon Lathrop) with the prayers of penitence, prayers of intercession, and the peace. These juxtapositions produce the type of transformative opportunities Bruce Morrill discusses in his book Anamnesis as Dangerous Memory. In this paper, I examine the offertory rite as found in the Church of England’s Common Worship as an example of this juxtaposition. Using Schmemann, Lathrop and Morrill’s liturgical theology as foundational, I argue that the offertory rite in Anglican worship is anamnetic and can lead to a transformative encounter with Christ, leading to ethical action.

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Dalwood, Charlotte. "A Body That Matters: Liturgy, Mediation, Performativity." Studia Liturgica 51, no. 1 (March 2021): 73–85. http://dx.doi.org/10.1177/0039320720978925.

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Taking the liturgy of The Episcopal Church as an extended case study, this article develops a poststructuralist eucharistic theology that bears upon the theorization of religious identity, Christian liturgy, and material religion. My point of departure is the question of whether a dinner-church Communion—that is, one in which an Episcopal priest consecrates items other than bread and wine—would qualify as an Anglican eucharistic celebration if that service was conducted using the 1979 Episcopal Book of Common Prayer. To this query I respond in the affirmative. In conversation with Birgit Meyer on religious media and Judith Butler on language and matter, I argue that it is in being interpreted as the body and blood of Christ that the eucharistic elements come to be materialized as such, with the Book of Common Prayer governing that interpretation for Anglicans and giving it force.

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Bethke, Andrew-John. "Tracing the Theological Development of the South African Baptismal Rites: The Journey to An Anglican Prayer Book 1989 and Beyond." Anglican Theological Review 99, no. 1 (December 2017): 45–64. http://dx.doi.org/10.1177/000332861709900105.

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This essay analyzes the theological changes which are reflected in successive revisions of Southern Africa's Anglican liturgy from 1900 to 1989. The following liturgies are examined: A Book of Common Prayer—South Africa (1954); Proposals for the Revision of the Rites of Baptism and Confirmation (1967); the Church Unity Commission's ecumenical liturgies in the 1970s; Birth and Growth in Christ (1984); and An Anglican Prayer Book 1989. The article also includes valuable source material which influenced the revised liturgies, including two official reports on the theology of baptism and confirmation. The author finds that theological uncertainty surrounding the underpinning of current rites brings into question whether full church membership is actually granted during baptism.

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Maiden, John G. "Discipline and Comprehensiveness: The Church of England and Prayer Book Revision in the 1920s." Studies in Church History 43 (2007): 377–87. http://dx.doi.org/10.1017/s0424208400003351.

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The Prayer Book revision controversy was among the most significant events in the Church of England during the twentieth century. The proposals to revise the 1662 Book of Common Prayer provoked considerable opposition from both Evangelicals and Anglo-Catholics, and culminated with the House of Commons rejecting a revised book in 1927 and a re-revised version in 1928. This paper will argue that two issues, ecclesiastical authority and Anglican identity, were central to the controversy. It will then suggest that the aims and policy of the bishops’ revision led to the failure of the book. In taking this angle, it will analyse the controversy from a new perspective, as previous studies have focused on liturgical developments, Church parties and disestablishment. The controversy is bound up with the broader and ongoing problem of maintaining discipline and diversity within the Anglican Communion. The Anglo-Catholic -Evangelical tensions of the 1920s were a precursor to Liberal – Evangelical conflicts on issues such as the ordination of women and sexuality. Therefore, by examining the revision controversy from the angle of discipline and comprehensiveness, a longer perspective is given to later Anglican difficulties.

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Lawrence, Margot. "Tudor English Today." English Today 2, no. 4 (October 1986): 27–29. http://dx.doi.org/10.1017/s0266078400002455.

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Meyers, Ruth A. "The Baptismal Covenant and the Proposed Anglican Covenant." Journal of Anglican Studies 10, no. 1 (December 20, 2011): 31–41. http://dx.doi.org/10.1017/s1740355311000283.

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AbstractAn exploration of the development and meaning of the text of the Baptismal Covenant in the 1979 Book of Common Prayer of the Episcopal Church provides the basis for a discussion of the proposed Anglican Communion Covenant. The article concludes by suggesting how biblical, theological and liturgical understandings of covenant offer a perspective by which to assess the proposed Covenant for the Anglican Communion.

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Dissertations / Theses on the topic "Anglican prayer book"

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Griffiths, David N. "The translations of the Anglican Book of Common Prayer." Thesis, University of Reading, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.304849.

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Maiden, John. "The Anglican prayer book controversy of 1927-28 and national religion." Thesis, University of Stirling, 2007. http://hdl.handle.net/1893/247.

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This is a study of religious national identity in Britain during the 1920s. The focus of the thesis is the Prayer Book controversy which engulfed the Church of England in 1927 and 1928 and climaxed with the House of Commons rejecting the Church’s proposals for an alternative liturgy on two occasions. The purpose of the revised book was to incorporate moderate Anglo-Catholicism into the life of the Church. It is asserted that the main factor behind the revision controversy, largely overlooked in previous studies, was a conflict of different models of national religion. While the dominant ‘Centre-High’ (sometimes referred to as ‘liberal Anglican’) faction in the Church, which included the English Catholic section of Anglo-Catholics, favoured a broadly Christian national religion and a tolerant, comprehensive established Church, many Protestants, in particular conservative Evangelicals, understood religious national identity to be emphatically Protestant under the terms of a Reformation settlement. The bishops’ revision proposals challenged the Protestant uniformity of the Church and so brought into question the constitutional relationship between Church and State. Thus the issue of national religion played a pivotal role in the revision controversy. Chapter one gives the background to the liturgical project in the Church, assessing the balance of power between the Anglican parties in the 1920s and explaining the purposes of revision. It is argued that the new Prayer Book reflected the reigning Centre-High orthodoxy of the House of Bishops and was moderately Anglo-Catholic in nature. This underlying agenda led many Evangelicals and advanced Anglo-Catholics to reject the new book. Chapters two and three describe the Evangelical and Anglo-Catholic responses respectively and argue that both parties were divided over revision, with large sections of both opposed to revision. Chapter four explains the attitude of the conservative Evangelical, Centre-High and ‘Western’ Catholic groupings towards the constitutional, cultural and moral dimensions of religious national identity. It argues that these understandings of national religion were a key cause of identity conflict within the Church and so determined the responses of each Church faction towards revision. Chapter five enlarges on the idea of Protestant national religion during the period by assessing the important role of the Free Churches and non-English mainline Churches in the crisis. It argues that the involvement of Protestants in these denominations was significant and that the ideologies of anti-Catholicism and national Protestantism motivated this. Finally, chapter six further emphasises the ‘national’ dimension of the revision controversy by explaining the attitude of the House of Commons to revision. It is asserted that the Commons’ debates on revision were in fact discussions on the role of national religion in 1920s Britain and that the rejections of the bishops’ proposals demonstrated the resilience of parliamentary Protestantism in British politics. Overall, the thesis concludes that, while Protestant national identity certainly weakened from the mid nineteenth century, this decline should not be exaggerated. Indeed the 1920s may have seen an upsurge in anti-Catholicism, as Protestants, in particular Evangelicals, reacted to the rise of Anglo-Catholicism in the Church and the post-war successes of Roman Catholicism. The idea of Protestant Britain remained a strong alternative to the conceptualisation of a broadly Christian Britain during 1920s.

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Ibezim, Alexander Chibuzo. "The analysis of the rite of infant baptismal ritual as found in the Anglican Book of Common Prayer in the light of Turner's theory of rituals." Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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Sands, Kirkley Caleb. "The Anglican Church and Bahamian cultural identity : the role of Church-sponsored education, Prayer Book liturgy and Anglo-Catholic rituals in the development of Bahamian culture, 1784-1900." Thesis, University of Edinburgh, 1998. http://hdl.handle.net/1842/30719.

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The arrival and settlement of the Loyalists and their slaves in The Bahamas in 1784 effected a social, economic, and cultural revolution in this British colony. With the establishment of the Dioceses of Barbados and Jamaica in 1824, there dawned in The Bahamas, a part of the Diocese of Jamaica until 1861, a process of Anglicization hitherto unknown. As the raison d'être of its newly established Episcopal form of Church Government and in anticipation of slave emancipation in 1834, the Anglican Church was charged with the responsibility of preparing slaves in the British West Indies for responsible citizenship. The method employed was a process of civilization and conversion. The means were the 1662 Book of Common Prayer and Church sponsored English education. Through its educational system, however, the Church launched its greatest assault on the culture and identity of the Bahamian masses. By means of this system, the hierarchically structured world view of the English was substituted for the slaves' traditional West African world view. This initiated a process of destabilisation and trivialisation which could not but undermine Bahamian cultural identity. Yet, the meeting of the Evangelical and the Tractarian Traditions in the Anglican Church in The Bahamas, and the Ritual which followed in the wake of the Tractarian Movement gave rise to the rebirth of a powerful West African religious symbol, the circle, and the consequent role of the Ancestors in the mores and social reconstruction of Bahamian society. Through its education and its Liturgy, therefore, the Anglican Church facilitated and nurtured, albeit unwittingly, a Bahamian cultural identity which was consistent with both traditional West African religious culture, and the civilization and religion of England and the English Church.

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Books on the topic "Anglican prayer book"

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E, Kitch Anne, ed. The Anglican family prayer book. Harrisburg, PA: Morehouse Pub., 2004.

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Burgess, Henry James. Why Prayer book collects? Sellside, Hartsop, Penrith, Cumbria: Fort House Publication, 1986.

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Church, Episcopal. The prayer book office. New York: Church Hymnal Corp., 1994.

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Australia, Anglican Church of, and Anglican Church of Australia. Liturgical Commission., eds. In living use: Revised services from The Book of common prayer (1662) : morning prayer, evening prayer, prayers and thanksgivings, collects, Holy Communion. Alexandria, NSW, Australia: E.J. Dwyer, 1994.

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Australia, Anglican Church of. A prayer book for Australia: For use together with The book of common prayer (1662) and An Australian prayer book (1978). Alexandria, N.S.W: Broughton Books, 1995.

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6

Owen, Collins, ed. The daily book of Common Prayer: Readings and prayers through the year. London: Fount, 1999.

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The Anglican breviary: Containing the Divine office according to the general usages of the Western Church ; put into English in accordance with the Book of Common Prayer. Mount Sinai, N.Y: Frank Gavin Liturgical Foundation, 1998.

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Scott, D. L. The prayer book and Church of England teaching. London: Prayer Book Society, 1987.

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Church, Episcopal. The hip hop prayer book: The remix. New York: Seabury Books, 2009.

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Timothy, Holder, ed. The hip hop prayer book: The remix. New York: Seabury Books, 2009.

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Book chapters on the topic "Anglican prayer book"

1

Wright, J. Robert. "The Book of Common Prayer." In The Wiley-Blackwell Companion to the Anglican Communion, 81–90. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch6.

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Villani, Stefano. "The First Italian Edition of the Book of Common Prayer (1685)." In Making Italy Anglican, 71–78. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197587737.003.0005.

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In 1685 the first printed edition in Italian of the Anglican Book of Common Prayer was published in London: Il Libro delle Preghiere Publiche secondo l’uso della Chiesa Anglicana. The translation’s editor was Edward Brown, an Anglican cleric, who also published a translation into English of Paolo Sarpi’s Lettere Italiane Scritte al Signor dell’Isola Groslot in 1693. While Brown was the promoter of this Italian edition of the Book of Common Prayer, the translator was a certain Giovan Battista Cappello from Valtellina. Because an Italian Protestant church in England no longer existed when this translation was published, it was apparently not meant for use in worship. The decision to translate the Book of Common Prayer aimed to demonstrate the excellence and doctrinal purity of the Church of England at a time when a Catholic king had succeeded to the throne with an Italian wife.

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"Preparing for An Australian Prayer Book." In The Anglican Eucharist in Australia, 145–54. BRILL, 2021. http://dx.doi.org/10.1163/9789004469273_008.

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"An Australian Prayer Book (AAPB) 1978." In The Anglican Eucharist in Australia, 177–84. BRILL, 2021. http://dx.doi.org/10.1163/9789004469273_010.

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Hefling, Charles. "The Prayer Book Sung." In The Book of Common Prayer: A Guide, 285–306. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190689681.003.0013.

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The Book of Common Prayer makes explicit provision for some of its words to be either “sung or said.” Vocal music, choral or congregational, has been a feature of Prayer Book services from the first. The original version of the text was set to music in 1550 by John Marbeck; since then, a tradition of “parochial music” has augmented Divine Service with metrical paraphrases of the Psalms, while “cathedral music” has developed a unique form of recitation known as Anglican chant, together with a genre of musical settings for choirs of the canticles at Morning and Evening Prayer.

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Villani, Stefano. "The Book of Common Prayer for Immigrants in London and the United States." In Making Italy Anglican, 156–60. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197587737.003.0011.

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This chapter reconstructs both the use of the Italian version of the Anglican liturgy in the short-lived nineteenth-century Italian congregations established in England to serve the growing number of Italian immigrants and the history of the Italian translations of the Book of Common Prayer of the Episcopal Church of the United States of America. In 1874 and in 1876 the Italian Costantino Stauder published a partial Italian version of the American Prayer Book for the first Italian-speaking Episcopal congregation in New York. The first complete Italian edition was published in Philadelphia in 1904 by Michele Zara, minister of the Italian Episcopal Church of the Emmanuello of that city. His successor, Tommaso Edmondo della Cioppa, published in 1922 a bilingual selection of the Book of Common Prayer.

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"A Prayer Book for Australia (APBA) (1995)." In The Anglican Eucharist in Australia, 227–44. BRILL, 2021. http://dx.doi.org/10.1163/9789004469273_015.

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Villani, Stefano. "Learning Italian." In Making Italy Anglican, 83–100. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197587737.003.0007.

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The seventeenth-century translation of the Book of Common Prayer was re-edited in 1733 by the Scot Alexander Gordon and in 1796 (with a few slight amendments) by the two Italians Antonio Montucci and Luigi Valetti. The most likely reason for the decision to republish this text was the idea of using this translation of the Book of Common Prayer as a “reading text” for mastering the Italian language. New editions were published in 1820 by the bookseller-publisher Giovanni Battista Rolandi—a political exile who had settled in London—and, starting in 1821, as part of the polyglot editions published by Samuel Bagster. These early nineteenth-century editions of the Book of Common Prayer seem to have chiefly focused on the commercial success of a text with a large target audience of the English bound for Italy on the Grand Tour.

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"The Significance of An Australian Prayer Book 1978." In The Anglican Eucharist in Australia, 211–14. BRILL, 2021. http://dx.doi.org/10.1163/9789004469273_012.

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"The Beginnings of Prayer Book Revision in Australia." In The Anglican Eucharist in Australia, 155–76. BRILL, 2021. http://dx.doi.org/10.1163/9789004469273_009.

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