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Journal articles 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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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 (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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

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 l

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12

Fadeyev, Ivan. "The Church of England in the 16th and 17th Centuries: Liturgy, Identity, Loyalty." ISTORIYA 15, no. 5 (139) (2024): 0. http://dx.doi.org/10.18254/s207987840031194-2.

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The purpose of this article is to examine Tudor and early Stuart religious policy through the lens of liturgical reforms and to demonstrate the role of liturgy as an instrument of confessional identity and thus of political-religious allegiance in sixteenth- and seventeenth-century reformation England. The source base of the study comprises the liturgical texts from the 1549, 1552, and 1559 editions of the Book of Common Prayer, as well as theological and polemical treatises of the time. The author concludes that the liturgy was a central tool in the process of confessional identification, bei

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13

Martin, Charles Gerald. "Liturgy and Scripture in Dialogue in the Baptismal Feasts of the Episcopal Church." Religions 16, no. 6 (2025): 770. https://doi.org/10.3390/rel16060770.

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The liturgical reforms of the mid-twentieth century had major impacts on not only the forms of liturgies in the Western church but also on liturgical theology. The 1979 Book of Common Prayer of the Episcopal Church, the Anglican province in the United States, along with several dioceses across the world, represents the culmination of these developments in that jurisdiction. Among its revolutionary suggestions is the reservation of Holy Baptism for certain occasions: the Easter Vigil, Pentecost, All Saints’ Day or the Sunday following, the Feast of the Baptism of Our Lord, and the visitation of

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14

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 taki

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15

Chou, Catherine Lila. "“To Omit the Precise Rule and Strayt Observacion”: The 1572 “Bill Concerning Rites and Ceremonies” and the Campaign for Liturgical Diversity in the Elizabethan Church." Journal of British Studies 59, no. 1 (2020): 80–100. http://dx.doi.org/10.1017/jbr.2019.242.

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AbstractThe focus on the rise and stall of English Presbyterianism has obscured other attempts by politically active puritans to address the problems that bedeviled the Elizabethan church—in particular, how to reconcile a promiscuously international reform movement with the reality of a national church, and the desire for parish-level autonomy with royal supremacy and statutorily mandated uniformity of practice. This article takes as its subject one such attempt, the remarkable “Bill Concerning Rites and Ceremonies” introduced in the 1572 Parliament, which leveraged the episcopal structure of

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16

Laws, John. "A Judicial Perspective on The Sacred in Society." Ecclesiastical Law Journal 7, no. 34 (2004): 317–27. http://dx.doi.org/10.1017/s0956618x00005408.

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The primary virtue of establishment is the Church's duty under law to minister to anyone at all who may turn to it, including the ungodliest. Establishment does not imply a religious State, that is a State whose law requires subservience by the citizens to the State religion; if it did, it would be barbarous (but contrast the Black Rubric in the Book of Common Prayer). Establishment does not entail State control of the Church. The legal characteristics of establishment are as follows. (1) The law of the Church of England is part of the law of the land. (2) Bishops and some other office-holders

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17

Craven, Alex. "‘Contrarie to the Directorie’: Presbyterians and People in Lancashire, 1646–53." Studies in Church History 43 (2007): 331–41. http://dx.doi.org/10.1017/s0424208400003314.

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In 1645, Parliament swept away the Anglican liturgy of the Church of England, replacing the Book of Common Prayer with a new Presbyterian alternative, the Directory. The Episcopal hierarchy of the Church had already been demolished, and it was expected that the national Church would be reformed along puritan lines. The campaign to impose Presbyterian discipline in England, and the concomitant struggle for a reformation of manners, has received much attention from historians. There is little doubt that nationally these new measures failed, with John Morrill asserting that ‘these ordinances were

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18

Prichard, Robert W. "The Next American Edition of the Book of Common Prayer." Journal of Anglican Studies, October 27, 2023, 1–21. http://dx.doi.org/10.1017/s1740355323000645.

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Abstract The Episcopal Church has been engaged in efforts to revise its Book of Common Prayer since the mid-1990s, but a completed revision is still nowhere in sight. This essay explains the process for revision in the Episcopal Church, the working of that process leading up to the adoption of the Book of Common Prayer 1979 and the optimism about a further revision in the 1990s. It then seeks to understand the inability of the Episcopal Church to follow through on the hope of revision in the first two decades of the twenty-first century, despite considerable work on liturgical texts and the in

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19

Olver, Matthew S. C. "Article X, trial use, and the history of liturgical authorization in the Episcopal Church." Anglican Theological Review, March 23, 2023, 000332862311598. http://dx.doi.org/10.1177/00033286231159881.

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The eightieth General Convention passed Resolution 2022-A059, the first reading of a complete revision to Article X of the Constitution, the section which establishes the Book of Common Prayer. The impetus for this proposed revision springs from the realization of the Standing Committee on Liturgy and Music that the church had been “working without a canonical net” with respect to certain widely used liturgical texts. In the first half of this article, I give a detailed history of the authorization of liturgical texts in the Episcopal Church, which discloses the many ways the General Conventio

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20

Cones, Bryan. "The Fraying of the “Ecumenical Consensus” or a New Stage of Liturgical Renewal: A Case Study." Studia Liturgica, January 23, 2024. http://dx.doi.org/10.1177/00393207231226167.

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Feminist, LGBTQIA+, and postcolonial critiques over the past decades have questioned the so-called “ecumenical consensus” in liturgical matters ranging from language about God to lectionaries to liturgical time. These developments have affected liturgical development across churches, with some (most recently, the Presbyterian Church, USA) revising their resources to address these critiques. Others are pursuing a different approach: This article will provide a case study of ongoing liturgical development in The Episcopal Church, which has chosen not to redraft its 1979 Book of Common Prayer but

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21

López-Lozano, Don Carlos. "The Anglican Contribution to Spanish Liturgical Life: Spanish Translations of the Book of Common Prayer and the liturgy of the Spanish Reformed Episcopal Church." Revue française de civilisation britannique 22, no. 1 (2017). http://dx.doi.org/10.4000/rfcb.1250.

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22

Cheong, Pauline Hope. "Faith Tweets: Ambient Religious Communication and Microblogging Rituals." M/C Journal 13, no. 2 (2010). http://dx.doi.org/10.5204/mcj.223.

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There’s no reason to think that Jesus wouldn’t have Facebooked or twittered if he came into the world now. Can you imagine his killer status updates? Reverend Schenck, New York, All Saints Episcopal Church (Mapes) The fundamental problem of religious communication is how best to represent and mediate the sacred. (O’Leary 787) What would Jesus tweet? Historically, the quest for sacred connections has relied on the mediation of faith communication via technological implements, from the use of the drum to mediate the Divine, to the use of the mechanical clock by monks as reminders to observe the

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23

Brown, Malcolm David. "Doubt as Methodology and Object in the Phenomenology of Religion." M/C Journal 14, no. 1 (2011). http://dx.doi.org/10.5204/mcj.334.

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Photograph by Gonzalo Echeverria (2010)“I must plunge again and again in the water of doubt” (Wittgenstein 1e). The Holy Grail in the phenomenology of religion (and, to a lesser extent, the sociology of religion) is a definition of religion that actually works, but, so far, this seems to have been elusive. Classical definitions of religion—substantive (e.g. Tylor) and functionalist (e.g. Durkheim)—fail, in part because they attempt to be in three places at once, as it were: they attempt to distinguish religion from non-religion; they attempt to capture what religions have in common; and they a

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