Relevant bibliographies by topics / Book of common prayer (Episcopal Church : 1928)

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Academic literature on the topic 'Book of common prayer (Episcopal Church : 1928)'

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Published: 4 June 2021
Last updated: 27 July 2025

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Journal articles on the topic "Book of common prayer (Episcopal Church : 1928)"

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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 (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
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Dalwood, Charlotte. "A Body That Matters: Liturgy, Mediation, Performativity." Studia Liturgica 51, no. 1 (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
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Moriarty, Michael. "William Palmer Ladd and the Origins of the Episcopal Liturgical Movement." Church History 64, no. 3 (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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Turner, Kate. "General Synod of the Church of Ireland." Ecclesiastical Law Journal 21, no. 1 (2019): 85–88. http://dx.doi.org/10.1017/s0956618x18001011.

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This year's General Synod, the first meeting of the triennium, was held in the now familiar venue of a hotel in Armagh City. The Synod considered Bills relating to the Book of Common Prayer, safeguarding trust issues, the governance of St Fin Barre's Cathedral, temporary suspension of episcopal electoral colleges and General Synod membership. During the meeting of Synod a commentary on the Constitution of the Church of Ireland was launched.
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Burns, Stephen, and Bryan Cones. "A Prayer Book for the Twenty-first Century?" Anglican Theological Review 96, no. 4 (2014): 639–60. http://dx.doi.org/10.1177/000332861409600402.

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In the more than thirty years that have passed since the authorization of the 1979 Book of Common Prayer, scholars and practitioners of its liturgical vision have mined the riches of its “baptismal ecclesiology,” its variety of texts, and its permissive rubrics; they have also raised new questions about its inconsistencies and shortcomings. Anglican and ecumenical partner churches have adapted and improved upon material found in the BCP in their own new liturgical resources, suggesting directions for further liturgical renewal, and the Episcopal Church itself has authorized supplemental texts
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Cones, Bryan. "The 78th General Convention of the Episcopal Church and the Liturgy: New Wine in Old Wineskins?" Anglican Theological Review 98, no. 4 (2016): 681–701. http://dx.doi.org/10.1177/000332861609800405.

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The 78th General Convention of the Episcopal Church generated a significant number of resolutions related to the church's liturgy, most of which passed both Houses, including resolutions authorizing preparation of the revision of the 1979 Book of Common Prayer and The Hymnal 1982. A review of the resolutions related to liturgy and music, however, raises fundamental questions about the kind of liturgical reform the church may undertake and how it may integrate growing appreciation for linguistic and cultural diversity in the church, including the insights of feminist, postcolonial, and LGBTQ th
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Meyers, Ruth A. "The Baptismal Covenant and the Proposed Anglican Covenant." Journal of Anglican Studies 10, no. 1 (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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Haigh, Christopher. "Conscience and Conformity: Some Moral Dilemmas in Seventeenth-Century England." Journal of Anglican Studies 11, no. 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
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Keane, Drew Nathaniel. "A Reconsideration of the Continued Practice of Confirmation in the Episcopal Church." Anglican Theological Review 100, no. 2 (2018): 245–66. http://dx.doi.org/10.1177/000332861810000202.

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Many Episcopal liturgists argue for the elimination of confirmation. This essay explores the reformed rite of confirmation, the doctrine of the Book of Common Prayer (1979), and considers objections to the rite involving its relationship to the sacraments of baptism and communion. I argue that it is a nuanced application of the New Testament's teaching on baptism to a context in which infant baptism is normative. The supposed redundancy and theological untidiness of confirmation prove, in fact, to be its strength.
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Podmore, Colin. "The Baptismal Revolution in the American Episcopal Church: Baptismal Ecclesiology and the Baptismal Covenant." Ecclesiology 6, no. 1 (2010): 8–38. http://dx.doi.org/10.1163/174413609x12549868039767.

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AbstractThe Episcopal Church has come to espouse a developed form of baptismal ecclesiology, in which all laypersons are believed to be ministers by virtue of their baptism and the ordained ministry is understood as a particular form of the ministry of all the baptized. The adoption of the 1979 Book of Common Prayer was significant for this. Also included in that book was a 'Baptismal Covenant' that has come to be seen as an iconic statement of the Episcopal Church's commitment to social action and 'inclusion'. This article documents the genesis and content of this developed form of baptismal
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Dissertations / Theses on the topic "Book of common prayer (Episcopal Church : 1928)"

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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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Books on the topic "Book of common prayer (Episcopal Church : 1928)"

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Hutner, Martin. The making of the Book of common prayer of 1928. Chiswick Book Shop, 1990.

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2

LADD, WILLIAM PALMER. PRAYER BOOK INTERLEAVES;SOME REFLECTIONS ON HOW THE BOOK OF COMMON PRAYER MIGHT BE MADE MORE INFLUENTIAL IN OUR ENGLISH-SPEAKING WORLD. WIPF AND STOCK, 2018.

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Hatchett, Marion J. Commentary on the American prayer book. HarperSanFrancisco, 1995.

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Stuhlman, Byron D. Prayer book rubrics expanded. Church Hymnal Corp., 1987.

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DeSilva, David Arthur. The sacramental life: Spiritual formation through the Book of common prayer. Formatio/IVP Books, 2008.

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William, Sydnor, ed. The Prayer book through the ages. Morehouse Pub., 1997.

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7

Church, Episcopal, and Episcopal Church, eds. A user's guide to the Book of common prayer: Morning prayer I and II and Holy Baptism. Morehouse Pub., 1997.

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Christopher, Webber. A user's guide to the Book of common prayer: Morning and evening prayer. Morehouse Pub., 2005.

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9

Church, Episcopal. The book of common prayer: And administration of the sacraments and other rites and cermonies of the Church, together with the Psalter or Psalms of David. Oxford University Press, 2000.

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Gordon, Lathrop, and Ramshaw Gail 1947-, eds. Psalter for the Christian people: An inclusive-language revision of the Psalter of the Book of common prayer 1979. Liturgical Press, 1993.

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Book chapters on the topic "Book of common prayer (Episcopal Church : 1928)"

1

Villani, Stefano. "The Book of Common Prayer for Immigrants in London and the United States." In Making Italy Anglican. 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 1
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Wilson, Ruth M. "The Ecclesiastical Settlement and the 1662 Book of Common Prayer." In Anglican Chant and Chanting in England, Scotland, and America 1660 to 1820. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198164241.003.0001.

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Abstract The reinstatement of the Church of England coincided with the return of the king in 1660. This singular dramatic episode did not, however, bring with it immediate consolidation of episcopal government and instantaneous restoration of traditional liturgical practice. Even so, the relatively rapid progress of these events belies the century of tumultuous religious change which preceded the abolition of the monarchy and the state church in the early 1640s. The sixteenth-century Reformation, Catholic reaction, and Elizabethan settlement were the prelude to a period of growth in the union
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Snow, Jennifer C. "The Church for Others." In Mission, Race, and Empire. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197598948.003.0014.

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Abstract In the 1970s, the Episcopal Church went through two major internal shifts: the production and revision of a new Book of Common Prayer, and the ordination of women. These two landmarks in the Episcopal Church’s history, which led to controversy within the denomination and later within the global Anglican Communion, were both connected to the midcentury missional shift to missio dei described in the previous chapter. Those who were oriented toward mission as justice, inclusion, and attending to God’s transformative work in the world supported these changes, while those who saw mission i
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Wainwright, Geoffrey. "Divided by a Common Language?A Comparison and Contrast of Liturgical Revisionin the United Kingdom,the United States of America, and Australia." In Worship with One Accord. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195116106.003.0009.

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Abstract IN CHURCH AND LITURGY THE COMMONALITIES BETWEEN BRITAIN AND AMERICA are complex. The differences are complicated by independent developments and, particularly in the United States, by the intrusion of other-language factors. The ironies are subtle indeed. Moreover, the wit who spoke of Britain and America as two nations divided by a common language had not yet even heard of “Strine” (= Australian). Britain itself underwent the Reformation in an English and in a Scottish form, and later the Church of England was not able to contain the Methodists. Following the American revolution, the
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Wilson, Ruth M. "Music and Liturgy in the Episcopal Church of Scotland." In Anglican Chant and Chanting in England, Scotland, and America 1660 to 1820. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198164241.003.0007.

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Abstract As for our Solemn Devotions, they were no other than the Common Prayers & Liturgy of the Church of England, pure, & unmixed with any Addition of ours. And, it is humbly conceived, this could occasion no Jealousies, nor give any Offense, at least, not till that excellent Liturgy has, once again, had the same hard Fate in England, that Episcopacy has had in Scotland, which, I pray God, may never happen. The main outlines of the history of the Episcopal Church in Scotland in the eighteenth century are well known, but the relationship between episcopalian parties is less clear. Fo
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Snow, Jennifer C. "Conclusion." In Mission, Race, and Empire. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197598948.003.0016.

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Abstract The concluding reflection highlights recent developments around racial reconciliation, climate justice, and sexuality/gender controversies The current Episcopal Church is constituted in its mission and self-identity largely around the baptismal covenant of the 1979 Book of Common Prayer, focused on issues of justice and inclusion as the center of missional purpose. The three hundred year history of race and empire, and experiencing the limitations of a focus on church planting and a spiritual community separated from political action, has pushed the church towards self-reflection, sel
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Hardwick, Joseph. "The Church of England, Print Networks and the Book of Common Prayer in the North-Eastern Atlantic Colonies, c. 1750– c. 1830." In Reappraisals of British Colonisation in Atlantic Canada, 1700-1930. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474459037.003.0007.

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Despite its ubiquitous presence, the Anglican church in colonial Atlantic Canada has received little attention from scholars. Beginning with the missionary activities of the Society for the Propagation of the Gospel (SPG) which relied on significant revenue from enslaved labour in Barbados, this chapter examines the influence of Anglicanism from Newfoundland to Nova Scotia. It argues that, despite its uniform literature, the Church of England adapted to local circumstances to the extent that it even supplied bi-lingual missionaries to “Foreign Protestants” in the region. This established a div
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Hall, David D. "Legacies." In The Puritans. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691151397.003.0011.

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This epilogue recounts how Puritanism as a movement within the Church of England came to an end in 1662, when some 1,600 ministers who refused to conform were “ejected” and, thereafter, became known as Dissenters (or Dissent). Anyone who accepted the provisions of the Act of Uniformity of May 1662 had to prove that a bishop had ordained him or accept ordination anew. Conformity also required scrupulous adherence to the Book of Common Prayer. Understandably, some of the ejected ministers found their way back into the state church or, because of local circumstances, were able to carry on their m
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