Academic literature on the topic 'Book of common prayer (Church of England)'
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Journal articles on the topic "Book of common prayer (Church of England)"
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Cruickshank, Dan D. "Remembering the English Reformation in the Revision of the Communion Liturgy of the Book of Common Prayer, 1906–1920." Studia Liturgica 49, no. 2 (September 2019): 246–57. http://dx.doi.org/10.1177/0039320719883817.
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This paper will examine how the Convocations of the Church of England remembered their past liturgies, and the reformation theology that formed the previous Prayer Books of the Church, in their main period of work on the revision of the Prayer Book from 1906 to 1920. Focusing on the Communion Service, it considers the lack of defenders of the 1662 Communion service and its reformed theology. It will examine how the 1549 Prayer Book was used as a basis for reordering the Communion service, and how this original Prayer Book was seen in relation to preceding medieval Roman Catholic theology. Ultimately it considers how a re-imagination of the English Reformation was used to justify the incorporation of liturgical theology that had no historical basis in the Church of England.
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Buchanan, Colin. "Parliament and the 1662 Book of Common Prayer." Ecclesiastical Law Journal 18, no. 1 (December 10, 2015): 53–61. http://dx.doi.org/10.1017/s0956618x15000836.
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A title such as this hardly suggests one is breaking new ground. But I edge into print on the subject, stirred by the interesting Speaker's Lecture given by the outgoing Second Estates Commissioner, Sir Tony Baldry, in December 2014, and published in the May 2015 edition of this Journal. It reads as the enthusiastic, even romantic, expression of the State–Church relationship by an almost doctrinaire establishmentarian; and I use the word ‘doctrinaire’ deliberately, for I have spent a lifetime of bumping up against leaders of both Church and State, from Enoch Powell to George Carey (let alone Derek Pattinson and Philip Mawer), who exude a firm conviction that the establishment of the Church of England is entrenched somewhere in the Apostles' Creed. Sir Tony continues in this tradition as he serenely asserts ‘We come then to the reign of Henry VIII. I think the important point here is that the Church of England is the creation of Parliament.’ But would not Augustine, Anselm and the drafters of Magna Carta (who are cited in Baldry's previous paragraph) all be turning in their graves? And what apoplexy would have come upon Newman, Pusey and Keble to have learned that their Church was thus created? Or, more to the point, is the ecclesiastical action of Parliament in the days when church and nation were co-terminous of any relevance to whether and how an unbelieving Parliament should hold control of a Christian body today? However, it is his brief section on ‘Parliament and Anglican liturgy’ which prompted the present submission.
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Braddock, Andrew. "Domestic Devotion and the Georgian Church." Journal of Anglican Studies 16, no. 2 (June 4, 2018): 188–206. http://dx.doi.org/10.1017/s1740355318000153.
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AbstractThis article explores the development of domestic devotion in the Georgian Church of England through an examination of the manuals of prayer produced and circulated for both personal and family use throughout the eighteenth century. Alongside more well-known works, including Edmund Gibson’s Family Devotion and Robert Nelson’s Companion for the Festivals and Fasts, it pays attention to the diverse material provided for private and household devotion and its relationship to The Book of Common Prayer. The article highlights the key themes that were expressed through this literature, the spirituality that it fostered, and the sources on which it drew. It reveals how greater awareness of this material can deepen our understanding of how Georgian Anglicans prayed and what they were encouraged to pray for.
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Moriarty, Michael. "William Palmer Ladd and the Origins of the Episcopal Liturgical Movement." Church History 64, no. 3 (September 1995): 438–51. http://dx.doi.org/10.2307/3168949.
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The liturgical movement in the American Episcopal Church owes its origin to William Palmer Ladd (1870–1941), a pragmatic New England Yankee whose ideas helped reorient the church's worship and self-understanding, and came to fruition in the current liturgy, the 1979 Book of Common Prayer.
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Carleton, Kenneth W. T. "John Marbeck and The Booke of Common Praier Noted." Studies in Church History 28 (1992): 255–65. http://dx.doi.org/10.1017/s0424208400012481.
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The liturgical section of The New English Hymnal contains musical settings for both eucharistie orders of the Church of England’s Alternative Service Book 1980. The modern-language service, Rite A, is provided with a newly-composed congregational setting in speech rhythm. The texts of Rite B use the traditional language of the Book of Common Prayer, and are given a musical setting taken from The Booke of Common Praier Noted by John Marbeck, published in 1550. An accompaniment is added, and the text is adapted where the original is no longer accurate. Its inclusion in this new hymn-book is evidence of the popularity which Marbeck’s setting has enjoyed for more than a hundred years. Its rediscovery took place in the nineteenth century through the influence of the Tractarians and their successors, who sought to revive traditional liturgical practices such as the singing of plainsong during worship. The Booke of Common Praier Noted is a musical setting of parts of the first English Prayer Book, which had been promulgated in 1549. The appearance of a second Prayer Book in 1552 rendered Marbeck’s work obsolete, as the new book expresses a different attitude towards music in worship. The 1549 Prayer Book encourages singing in many of the services, not least the Office of Holy Communion. The clerks, singing-men usually in minor orders, are expected to take a full part, and the normal eucharistie celebration is one which is sung virtually throughout. The Offices in the 1552 Book contain very few references to singing, and the clerks are nowhere mentioned. The only direction for singing any part of the order for Holy Communion is found at the end, when ‘Glory be to God on high’ may be said or sung. A rubric at Morning Prayer allows for the singing of the lessons in that service and at Evening Prayer, as well as the Epistle and Gospel at Holy Communion, so that the people may hear them more clearly. It is possible that the retention of this reference to singing from the first Prayer Book may have been an oversight, as the rubric is situated away from the main body of the service.
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HAIGH, CHRISTOPHER. "WHERE WAS THE CHURCH OF ENGLAND, 1646–1660?" Historical Journal 62, no. 1 (January 21, 2018): 127–47. http://dx.doi.org/10.1017/s0018246x17000425.
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AbstractWhen parliament abolished episcopacy, cathedrals, and the Book of Common Prayer, what was left of the Church of England? Indeed, as contemporaries asked between 1646 and 1660, ‘Where is the Church of England?’ The episcopalian clergy could not agree. Some thought the remaining national framework of parishes and congregations was ‘the Church of England’, though now deformed, and worked within it. Others thought that only those ministers and parish congregations who remained loyal in heart to the church as it had been qualified as ‘the church’: most of them continued to serve a parish church and tried to keep the old practices going. A third category of hard-liners thought ‘the Church of England’ was now restricted to a recusant community that worshipped with the Prayer Book in secret and rejected the new national profession. The fundamental issue was the nature of a church: was it a society of believers, however organized, or a hierarchical institution following rules prescribed by God? The question caused tensions and distrust among the clergy, and the rigorists thought of the rest as time-servers and traitors. Disagreements continued to divide the clergy after the Restoration, and were reflected in attitudes towards concessions to dissenters.
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Aldridge, Alan. "Slaves to No Sect: The Anglican Clergy and Liturgical Change." Sociological Review 34, no. 2 (May 1986): 357–80. http://dx.doi.org/10.1111/j.1467-954x.1986.tb02706.x.
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Many writers have argued that the Church of England, in common with other Christian denomination, is undergoing a profound crisis of identity. One crucial aspect of this is the clergy's rapid abandonment of the traditional services of the 1662 Book of Common Prayer in favour of the radically different, modern language services of the Alternative Service Book, published in 1980. Liturgical change on this scale is said to be both cause and effect of a gradual transformation of the Church of England into a sect. In this article, evidence from a survey of the parochial clergy of one English diocese is presented, showing that the great majority of respondents approve of the Alternative Service Book and use it frequently for the conduct of worship. However, then outlook on the role of the Church of England in national life does not display any of the essential characteristics of sectarianism, the fact that the Church of England is the established Church is an important obstacle to sectarian tendencies, and the argument that the Church is being transformed into a sect is not warranted.
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Maltby, Judith. "‘The Good Old Way’: Prayer Book Protestantism in the 1640s and 1650s." Studies in Church History 38 (2004): 233–56. http://dx.doi.org/10.1017/s0424208400015850.
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Between 1640 and 1642 the Church of England collapsed, its leaders reviled and discredited, its structures paralysed, its practices if not yet proscribed, at least inhibited. In the years that followed, yet worse was to befall it. And yet in every year of its persecution after 1646, new shoots sprang up out of the fallen timber: bereft of episcopal leadership, lacking any power of coercion, its observances illegal, anglicanism thrived. As memories of the 1630s faded and were overlaid by the tyrannies of the 1640s … the deeper rhythms of the Kalendar and the ingrained perfections of Cranmer’s liturgies bound a growing majority together.Professor John Morrill, quoted above, has rightly identified a set of historiographical contradictions about the Stuart Church in a series of important articles. Historians have until recently paid little attention to the positive and popular elements of conformity to the national Church of England in the period before the civil war. The lack of interest in conformity has led to a seventeenth-century version of the old Whig view of the late medieval Church: the Church of England is presented as a complacent, corrupt, and clericalist institution, ‘ripe’ – as the English Church in the early sixteenth century was ‘ripe’ – to be purified by reformers. However, if this was the case, how does one account for the durable commitment to the Prayer Book demonstrated during the 1640s and 1650s and the widespread – but not universal – support for the ‘return’ of the Church of England in 1660?This paper contributes to the larger exploration of the theme of ‘the Church and the book’ by addressing in particular the continued use by clergy and laity alike of one ‘book’ – the Book of Common Prayer – after its banning by Parliament during the years of civil war and the Commonwealth.
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Haigh, Christopher. "Liturgy and Liberty: The Controversy over the Book of Common Prayer, 1660–1663." Journal of Anglican Studies 11, no. 1 (November 28, 2012): 32–64. http://dx.doi.org/10.1017/s1740355312000344.
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AbstractWhat are the advantages and disadvantages of a formal liturgy as against extemporized worship? After the restoration of the English monarchy in 1660, it was clear that some form of national ‘Church of England’ would be reconstructed – but would it have a set liturgy, and if so what would it be like? This paper considers over a hundred books published in the following three years, debating whether the Book of Common Prayer should be imposed, reformed or abandoned, with arguments based on biblical precepts, the practice of the early Church and reformed Churches, the duties of ministers and the needs of congregations. The debate shows how the views of both conformists and nonconformists had developed in response to the religious free-for-all of the 1640s and 1650s, though it had little influence on political decisions.
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Haigh, Christopher. "Conscience and Conformity: Some Moral Dilemmas in Seventeenth-Century England." Journal of Anglican Studies 11, no. 1 (February 1, 2013): 65–83. http://dx.doi.org/10.1017/s174035531200037x.
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AbstractThis paper considers how issues of conscience might be considered in seventeenth-century England. It looks at how some of the moral problems arising from the restoration of an episcopal Church of England in 1660 were debated, and focuses on the response of the clergy to the demands for conformity to the Book of Common Prayer, renunciation of the Solemn League and Covenant, and episcopal ordination. A large number of books were published on these subjects, and contemporary diaries show that ministers read these books and discussed the problems among themselves, in reaching difficult and often painful decisions.
Dissertations / Theses on the topic "Book of common prayer (Church of England)"
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Leuenberger, Samuel. "Cultus ancilla scripturae : das Book of common prayer als erweckliche Liturgie : ein Vermächtnis des Puritanismus /." Basel : F. Reinhardt Kommissionsverl, 1986. http://catalogue.bnf.fr/ark:/12148/cb36626515h.
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Lane, Lewis Calvin III. "Finding Elizabeth: history, polemic, and the Laudian redefinition of conformity in seventeenth century England." Diss., University of Iowa, 2010. https://ir.uiowa.edu/etd/2924.
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The "beauty of holiness," the ceremonialist agenda of the Laudians during the Personal Rule of King Charles I (r.1625-1649), was in many ways a serious shift from and challenge to the devotional and theological ethos that had dominated the Church of England since the 1570s. So stark was this shift that scholars today regularly cite the rigid enforcement of the "beauty of holiness" as one of the precipitating causes of the English Civil Wars that broke out in 1642. The rise of Laudianism, then, and its claim on the character of the nation's established church, the church's devotional life, and England's confessional identity, was no small matter. Perhaps the most understudied aspect of the Laudian movement was the way this circle of clergy argued that their program for the church was neither a challenge nor, for that matter, innovative. Recent historians have described how the Laudians used various rhetorical strategies to present their vision as perfectly orthodox, a mere restatement of old-fashioned principles and practices long enjoyed since the happy reign of Queen Elizabeth (r.1558-1603). Developing arguments from scripture, from the practice of the early church, or simply the more obvious need to worship God with reverence, the Laudians shifted their apologetic strategies depending on the moment. This project considers in detail a particular Laudian strategy - the appeal to precedents from the Elizabethan church. In addition to reflecting on the malleable nature of history in the early modern period and on the character of what one might call the rhetoric of conservatism, this project reveals the power of the image of Elizabeth Tudor in seventeenth century religious polemics.
This dissertation is concerned not so much with Puritans, but rather with two groups who both claimed to be conformists and who both based that claim on adherence to Elizabethan principles. Both Laudians and, as one scholar describes them, "old style" conformists both claimed ownership of a legitimating Elizabethan past and thus ownership of a normative identity. At a broad level, my research seeks to understand a moment of religious and social change and how that change was persistently negotiated by recourse to history. My goal is to consider the way the Laudians appropriated the image of Elizabeth for their own designs. This examination does not end with the reign of Charles, however. The Laudian claim of true conformity and denial of innovation did not end when civil war erupted in 1642 or even when the king was executed in 1649. One finds this historical claim in the mouth of Archbishop William Laud at his trial for treason. Likewise, one finds during the Cromwellian Protectorate in the 1650s the rise of full historical enterprises, not simply the invocation of history in polemic. When the monarchy was restored in 1660, works by the Laudian historian Peter Heylyn were ready for Royalist consumption and, as one might suspect, they offer an interpretation of the past that legitimates the Laudian program and brands its opponents as foreign and dangerous. This type of literature was polemic under the form of history. Yet we cannot casually dismiss such arguments as simple propaganda. We must understand them instead as alternative readings of the past, stories that contemporaries told themselves and which worked to confirm a particular vision of the world. My project, in sum, will offer an assessment of the way historical claims functioned within the discourse of religious and political legitimacy at a time of intense religious and political strife. My concluding argument is that the tradition known as Anglicanism, while it had a long gestation, was born not in the reign of Elizabeth or even in the early Stuart period, but rather at the Restoration in 1660 when Charles II came to the throne and a particular vision of what it meant to be a loyal conformist achieved canonical status.
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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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Nobles, Heidi Gabrielle Barcus James E. "A collaborative work of art in action : the 1979 American Book of Common Prayer, Rite II /." Waco, Tex. : Baylor University, 2006. http://hdl.handle.net/2104/4836.
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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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Scot, Stefan Anthony. "Text and context : The provision of music and ceremonial in the services of the first Book of Common Prayer (1549)." Thesis, University of Surrey, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.297933.
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Tong, Stephen. "Evangelical ecclesiology and liturgical reform in the Edwardian Reformation, c. 1545-1555." Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/286740.
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This thesis offers an assessment of the Edwardian Reformation and its significance for the wider development of English Protestantism by examining the liturgical reforms of the period. The central question that this thesis grapples with is, how did Edwardian reformers apply their theological concept of the 'church' as an invisible spiritual body of believers to the task of reforming the visible temporal institution of Tudor England? The overarching argument of this study is that, in the eyes of the reformers, the formal liturgy of the Church of England, as defined by the Prayer Book, formed a nexus between the temporal and spiritual realms so that the invisible Church was given visible expression in public worship. This meant that Tudor men and women could actively participate in the spiritual communion of saints through the tangible experience of church services, especially through the sacraments and by observing the Sabbath. The examination of the relationship of mid-Tudor evangelical ecclesiology and liturgical reform presented in this thesis allows us to understand the Edwardian Church on its own terms. It challenges some long-held assumptions about the figures and events of the period, and their combined effect on later developments in English Protestantism, which continue to colour historiography. By taking a fresh approach to seemingly well-known texts, such as the Book of Common Prayer, this thesis argues that the relationship of ecclesiology and liturgical reform was a central feature of the Edwardian Reformation, an aspect of the period that has not been widely acknowledged in recent scholarship. A different ecclesiological theme is investigated through the lens of liturgical reform in each chapter to show how significant the doctrine of the church was to mid-Tudor reformers' goals in terms of ecclesiastical structure and practical ministry.
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WINSTED, Margareta. "Poetická imaginace anglikánské spirituality ve vybraných dílech metafyzických básníků 17. století." Master's thesis, 2011. http://www.nusl.cz/ntk/nusl-54553.
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The thesis concerns an aspect of poetic imagination in the works of 17th century metaphysical poets and examines the way these poets were influenced by the Church of England. In addition, it identifies elements of Anglican spirituality in their works. The first section analyzes the concept of Christian spirituality and the specifics of Anglican spirituality. Anglican spirituality is closely linked with the historical origins and development of the Anglican Church. In the second section, there is a description of poetic imagination and the relationship between poetics and spirituality. The thesis describes the concept of so-called metaphysical poets. The works of three selected authors are examined to identify poetic expressions of general, theological issues. Theological themes emphasized in Anglican spirituality are compared with those expressed in metaphysical poetic imagination. The aim of this thesis is to find the role of poetics in general, theological discourse.
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Haag, Martin Bernhard [Verfasser]. "Entstehungs-, Text- und Revisionsgeschichte des "Book of Common Prayer" : Studien zur Konfessionsbildung und konfessionellem Selbstverständnis des Anglikanismus im England der frühen Neuzeit (1534 - 1662) / vorgelegt von Martin Bernhard Haag." 1995. http://d-nb.info/995942080/34.
Full textBooks on the topic "Book of common prayer (Church of England)"
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William, Sydnor, ed. The Prayer book through the ages. Harrisborg, Penn: Morehouse Pub., 1997.
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England, Church of. The book of common prayer: A spiritual treasure chest : selections annotated & explained. Woodstock, Vermont: SkyLight Paths, 2013.
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Prayer book and people in Elizabethan and early Stuart England. Cambridge, U.K: Cambridge University Press, 2000.
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Maltby, Judith D. Prayer book and people in Elizabethan and early Stuart England. Cambridge, UK: Cambridge University Press, 1998.
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P, Russell Joseph, and Episcopal Church, eds. The new prayer book guide to Christian education. Cambridge, Mass: Cowley Publications, 1996.
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Brian, Cummings, ed. The book of common prayer: The texts of 1549, 1559, and 1662. Oxford: Oxford University Press, 2011.
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England, Church of. Common worship: Daily prayer. 2nd ed. London: Church House Pub., 2002.
Find full textBook chapters on the topic "Book of common prayer (Church of England)"
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Cummings, Brian. "6. Modernity and the Book of Common Prayer." In The Book of Common Prayer: A Very Short Introduction, 101–20. Oxford University Press, 2018. http://dx.doi.org/10.1093/actrade/9780198803928.003.0007.
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‘Modernity and the Book of Common Prayer’ describes the revisions and changes to the Book of Common Prayer from the 17th century onwards. It outlines the plans to revise the book by the General Synod of the Church of England, a process that began in 1964 resulting in the 1980 Alternative Service Book. The biggest change came with the publication of Common Worship in 2000, which replaced the Book of Common Prayer outright. It abolished uniformity, providing alternative prayers for different services and encouraging experimentation and improvisation. The Book of Common Prayer always operated as an instrument of monolithic social order. This alone made it difficult for it to survive into the 21st century.
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"THE ESTABLISHED CHURCH The Book of Common Prayer, 1559." In Religion and Society in Early Modern England, 48–89. Routledge, 2002. http://dx.doi.org/10.4324/9780203221808-5.
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Hefling, Charles. "Disruption." In The Book of Common Prayer: A Guide, 155–78. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190689681.003.0008.
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Three main topics are discussed in this chapter. One is the Hampton Court conference, the first of three largely unsuccessful attempts to take account of objections to the Book of Common Prayer on the part of “godly” protestant nonconformists. Another is the counter-puritan movement known as Laudianism and the abortive Prayer Book for Scotland, known as “Laud’s Liturgy.” The third topic is the parliamentary abolishment of the Prayer Book in England, which had the unintended consequence of elevating its status as a sacred text for those who continued to use it until its return as the Church of England’s statutory liturgy at the restoration of monarchy in 1660.
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Hefling, Charles. "Establishment." In The Book of Common Prayer: A Guide, 179–201. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190689681.003.0009.
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The text of the Book of Common Prayer as it now stands in the Church of England was established in 1662 as part of the Restoration settlement of religion. A great many amendments were included in the final version of the text, notably the adoption of the Authorized or King James Version for many of the biblical extracts. Some of the revisions had been agreed to by both parties at the Savoy Conference, convened in response to long-standing puritan objections to the Prayer Book. While most of the changes had no effect on the meaning of the text, a few did modify the Communion service in a conservative direction. A number of new services were added as well; and with that the Book of Common Prayer arrived at the form it has had in England ever since.
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Hefling, Charles. "Preambles: “But One Use”." In The Book of Common Prayer: A Guide, 76–86. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190689681.003.0005.
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This chapter examines the Prayer Book’s self-presentation in its preliminary, nonliturgical prose: the two Acts of Uniformity (1559 and 1662) that define the constitution of the text and regulate its use in the Church of England; and the three prefatory essays, two of which were written by Thomas Cranmer for the original, 1549 Book of Common Prayer, and have been retained ever since. These texts are themselves primary sources that provide a preliminary context in which to understand the origins and purpose of the liturgies they precede. They outline the successive revisions of the Prayer Book, and indicate both the political and the theological dimensions of its contents.
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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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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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Wilcher, Robert. "Henry Vaughan and the Church." In Keeping the Ancient Way, 141–68. Liverpool University Press, 2021. http://dx.doi.org/10.3828/liverpool/9781800859746.003.0006.
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This chapter discusses Vaughan’s response to the destruction of the Church of England and the replacement of the Book of Common Prayer with a Puritan Directory of Public Worship. During the 1650s, when the Act for the Propagation of the Gospel in Wales resulted in the ejection of orthodox clergy and the closure of many churches in South Wales, Vaughan contributed to the movement known as Anglican survivalism, promoted by Jeremy Taylor. The chapter shows how Vaughan’s literary activities between 1650 and 1655 were designed to resist Puritan hypocrisy and oppression and to support an Anglican community deprived of sacred buildings and public worship.
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"Special Nationwide Worship and the Book of Common Prayer in England, Wales and Ireland, 1533–1642." In Worship and the Parish Church in Early Modern Britain, 43–83. Routledge, 2016. http://dx.doi.org/10.4324/9781315546254-7.
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Villani, Stefano. "Anglicans, Episcopalians, and the Unification of Italy." In Making Italy Anglican, 139–55. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197587737.003.0010.
Full textAbstract:
In 1853, Rev. Frederick Meyrick promoted the creation of the Anglo-Continental Society with the aim of making the principles of the Church of England known to Catholic Europe through the publication and dissemination of Anglican theological books and treatises. From the beginning Italy was the main field of activity of this society, which, relying on the network of English chaplaincies, fostered the circulation of the Italian translations of the Book of Common Prayer in Italy. After 1870, the Anglo-Continental Society closely followed the developments of the Old Catholic movement in Italy and, between 1881 and 1903, promoted Enrico Campello’s National Catholic Church of Italy. One of the agents of the Anglo-Continental Society most active in Italy, the former Maltese Catholic priest Michel Angelo Camilleri, prepared a revision of the Italian Prayer Book, edited by the SPCK, that was published multiple times between 1861 and 1929.