Book of Common Prayer (1662)

531: 1543: 2233: 746: 62: 1159: 1310: 1871: 2253:, wrote that for the 1662 prayer book "no fewer than six hundred changes were made in the prayer book, every one of which made it less and less the Protestant liturgy which Edward VI had bequeathed." Cheney also favoured the Reformed Episcopal prayer book's reintroduction the Black Rubric. The Free Church of England's 1956 prayer book similarly removes or adds explanation for "particular phrases and expressions" of the 1662 prayer book that "afford at least plausible ground for the teaching and practice of the 2268:, a denomination founded in 2009 largely by congregations that had been part of the Anglican Church of Canada or U.S. Episcopal Church, establishes the 1662 prayer book as its "standard for Anglican doctrine and discipline, and, with the Books which preceded it, as the standard for the Anglican tradition of worship." When the Anglican Church in North America released its Ordinal and matrimonial office in 2011 and 2015 respectively, the 1662 prayer book was cited as a basis for both. The church's 2019 1706: 10238: 2724: 867: 1844:, with the deletion of rubrics for some vestments in 1552 among the more notable. However, until 1662, the text had been a separate book. In 1662, the ordinal was added to the rest of the prayer book and there were some more substantial additions to the liturgies for ordaining and consecrating presbyters and bishops. These additions emphasised the office of both priest and bishop in contrast to the theology of Puritans and Presbyterians. A new version of the 889:, remarked during his imprisonment that the prayer book "hath been long disused that not one of five hundred" were familiar enough with the prayer book that they would recognise any alterations. Despite this, Wren hoped that he could effect a revision that would resolve the issues that had made the prayer book so unpopular. This desire for effective revision was contemporaneous with a significant increase of interest in Anglican liturgical history; 1433: 2054:, as well as subsequent versions produced by Myles Coverdale, the phrase attained popularity after its inclusion in the 1662 prayer book. Perhaps best known for its appearance in the matrimonial office, it also appears in Morning and Evening Prayer as part of the officiating minister's exhortations to the congregation and the visitation of the sick. A slightly altered permutation, "my beloved brethren", appears in the office of burial. 10250: 10211: 2847: 1182:, the 1662 prayer book was consoling those migrating abroad. For those travelling on long voyages aboard ships, the prayer book made pastoral provisions with the Forms of Prayer to be used at Sea. The 1662 prayer book was also produced with an awareness of its future use these territories beyond England, both as a pastoral and missionary text: a form of baptism for adults was introduced in part to address the increase of "baptism of 1059: 10262: 7792: 1382:, were permitted to the suspicion of the Evangelical wing. With the experience in the war, many clergy reported an increased need for revision. These efforts first culminated in NA 84 in February 1923, which most closely followed Anglo-Catholic desires and moved away from the 1662 edition. The publishing of NA 84 prompted three separate unofficial proposals in 1923 and 1924. The staunchly traditionalist Anglo-Catholic 2461: 2288:, a non-ecclesial revision of the 1662 prayer book. Besides modernising syntax and spelling, certain elements such as the state prayers were drawn other Anglican prayer books, prominently the 1928 U.S. Episcopal Church prayer book and the 1960 Ghanan prayer book. Though not developed through an Anglican denomination, the text has received international endorsement from individual Anglican bishops and priests. 10274: 1918:, then Archbishop of Canterbury, noted in 2005 the significant impact the 1662 prayer book has had on the English language and literature in particular. He also described the prayer book as "less the expression of a fixed doctrinal consensus" but "more the creation of a doctrinal and devotional climate". It was this flexibility, acknowledged in the 1662 preface, that 19th-century U.S. Episcopal bishop 2408:, submitted a request for a possible adaption of the U.S. Episcopal Church's 1892 prayer book to be used by Episcopal priests entering the Russian Orthodox Church. The 1904 response from the Russian Orthodox synod reviewing of the 1662 and later U.S. Episcopal Church prayer books found deficiencies in the manner and theology of the liturgies, though opened the door to permitting a revised version. 2735:, several hymnals were developed specifically for usage within the church to compliment the 1662 prayer book. Hymns accompanying parochial services were not standard, though had grown increasingly popular by the 1830s due to the influence of Dissenter, particularly Wesleyan, practice. Partially due to this exterior pressure and partially due to the desires of Tractarians, 1667:. The rubric was deleted in the 1559 prayer book. Ultimately, even kneeling became a rarer practice heavily opposed particularly by Puritans. The 1662 prayer book reinserted the Black Rubric, though amended. The amended 1662 version revised the rubric to disallow viewing the consecration of the Eucharist as a "corporal" change, permitting a limited theology of the 22: 2277:, was dedicated in June 2022 by the ACNA. The book was intended to render the 2019 prayer book in Elizabethan English, using the 1662 prayer book's language "where possible" and replacing the 2019 edition's "New Coverdale Psalter" with one akin to the Coverdale Psalter of the 1662 and 1928 American prayer books. 2195:(now known as the Anglican Church of Southern Africa) had experimentally adapted Walter Frere's 1911 proposed rite in 1924 and formally as an alternative to the 1662 prayer book's Communion office in 1929. That denomination would later adopt a prayer book heavily derived from the 1662 prayer book in 1954. The 1940:, an assembly of conservative Anglicans, issued the Jerusalem Declaration at their first meeting in 2008. Besides enumerating conservative values, the declaration appraised the 1662 prayer book as "a true and authoritative standard of worship and prayer, to be translated and locally adapted for each culture". 1418:, who affirmed the Church of England's Protestant orthodoxy, while opponents viewed the proposed text as too permissive of "indiscipline and Romanism". A second effort, with some minor modifications, similarly failed in 1928. Subsequent usage of the text, while not approved, resulted in later printings. 6116:

The Annotated Scottish Communion Office; An Historical Account of the Scottish Communion Office and of the Communion Office of the Protestant Episcopal Church of the United States of America, with Liturgical Notes, to which is added a reprint in reduced facsimile of the edition of the Scottish Office

3181:

as "The Book of Common Prayer, as it was revised, proposed, and recommended for use by the General Convention of the Protestant Episcopal Church, A.D. 1785." Despite this, the proposed prayer book is commonly known by its 1786 production date, though internally includes reference to the 1785 proposal

2248:

in the United Kingdom use prayer books at least partially derived from the 1662 prayer book. While the current 2003 prayer book of the Reformed Episcopal Church includes a preface describing its derivation from the 1662 prayer book, the 1874, 1930, and 1963 editions had been based more closely on the

1826:

The 1662 prayer book matrimonial office altered the rubrics from prior Sarum and prayer book practice, permitting it to be celebrated independently from a Communion office. The 1662 matrimonial office remains a legal option to solemnise marriages in the Church of England, and a modified form known as

1470:

Ultimately, an incremental addition of alternative liturgies was adopted. This may have been an effort to circumvent the process that would be required to outright replace the 1662 prayer book, the same process that caused the rejection of the 1927 and 1928 proposals; The Church of England passed the

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in 1688 resulted in a greater normalisation of relations with Dissenter parties. Along with these measures, William III endorsed the creation of a commission to improve the Church of England's relations with Nonconformists. One objective of the commission was to approve "alterations and amendments to

6516:

The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church According to the Use of The Reformed Episcopal Church in the Dominion of Canada; Otherwise Known as The Protestant Church of England Together with The Psalter, or Psalms of David, and the Form

2483:

during the 18th century. Besides preaching and social advocacy, Wesley undertook a pattern of liturgical modification to support his fellow Methodists. Wesley was a proponent of Anglican liturgy, saying in 1784 of the 1662 prayer book that he felt "there is no liturgy in the world, either in ancient

1857:

from those forms that had appeared under the Commonwealth. The 1662 prayer book's office for the ordination of priests closes with an emphasis on the role of preaching, keeping with the 1550 ordinal's ministerial theology. Additionally, the minimum age for candidates to the diaconate was raised from

2930:

The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church, According to the Use of the Church of England, Together with the Psalter or Psalms of David, Pointed as They Are to be Sung or Said in Churches: And the Form and Manner of Making, Ordaining,

2144:

was a separate church. Despite this, in 1666, the Church of Ireland adopted the English 1662 prayer book. Until the union, the Church of Ireland's prayer book accrued minor modifications, including an office for the visitation of prisoners approved in 1711 and added in 1721. During the whole period

1006:

through to the 1730s, with an average of 2,500 to 3,000 copies in these printings. The total number of copies printed increased as technology improved; in the period between 1836 and 1846, up to half a million copies of the 1662 prayer book were printed each year. It was during the first decades of

2488:

were held outside standard church hours on Sundays and were composed mostly of non-liturgical preaching, Scripture reading, and prayer. These events would often featuring paraphrasing or portions of Anglican liturgical material, exposing non-Church of England Methodist adherents to the 1662 prayer

2125:, was ordained by Scottish Episcopalians. As such, the Episcopal Church's first prayer book—approved in 1789 and published in 1790—was largely an adaption of the 1662 prayer book with the alteration or removal of certain state prayers with the addition of Scottish elements to the Communion office. 1145:

Efforts to revise the prayer book were proliferate through the 19th century. Pamphlets containing proposals for such revisions were published in the dozens during the 1850s and 1860s, though to no formalised effect. Similarly, internal Church of England efforts to alter the prayer book resulted in

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in 1977—the liturgy is named in his honour. Though this liturgy is derived largely from the U.S. prayer book tradition, it has influences traceable to the 1662 prayer book. As of 2012, roughly thirty to forty per cent of Antiochian Western Rite parishes used the Liturgy of Saint Tikhon, with the

1610:

or Sarum collect for a given day or feast. However, there were sometimes additions and elongations of these prayers. Other collects had ending doxologies which were generally omitted from printings as they were popularly known. If these endings were not already included in the collect, they were

2820:

was introduced as a supplement to provide greater detail to Church of England ritualist celebrants. The text was written with the intention of serving alongside 1662 prayer book's liturgies, though it also proved popular with U.S. Episcopal Church Anglo-Catholics. Its 11th and final edition was

2105:

grew. The 1662 prayer book would again attain favour over these native Scottish liturgies in the 19th century, but would be officially replaced in 1912 when the Scottish Episcopal Church approved a complete native prayer book. However, as the 1662 prayer book proved still popular, its Communion

6407:

The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church According to the use of The Church of India, Pakistan, Burma and Ceylon Together with the Psalter And the Form and Manner of Making, Ordaining, and Consecrating of Bishops, Priests, and

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By 1714, standard practice was to celebrate Sunday Morning Prayer beginning at 10 am. Morning Prayer was the dominant choice of Sunday service over Holy Communion through the early 20th century. By this point, though, the 1662 prayer book's Daily Office faced criticism as insufficiently

912:

party sought an arrangement that would prevent the resurrection of the prayer book and other pre-Commonwealth Anglican practices. The new leadership broadly supported simply reinstating the 1604 prayer book, but both Laudians and Presbyterians successfully lobbied for revision. This dialogue

1500:

The lectionary was a matter of contestation; the Church of England opted against the post-Vatican II, three-year Roman Sunday lectionary despite its otherwise ecumenical reception, and instead approved a two-year lectionary in the later 1960s. This two-year cycle was reflected in the

737:

of the Bible. Among the more notable alterations in the Jacobean prayer book was an elongation of the Catechism's sacramental teachings and the introduction of a rubric allowing only a "lawful minister" to perform baptisms, which has been described as an example of post-Reformation

1789:

The prayer of thanksgiving after Communion from the Eucharistic celebration was appended to the Forms of Prayer to be used at Sea, suggesting a non-sacramental interpretation of the prayer as the maritime prayers were intended to be used by ships' captains in front of their crew.

1570:

While not printed in the original 1662 prayer book nor technically part of it now, the Thirty-Nine Articles were first formally included in 1714. Charles I's 1628 declaration defending a literal interpretation of the Thirty-Nine Articles is appended as a prefix to the articles.

1386:

published their own proposal, the "Green Book", in 1923 in accordance to their internal revision process's 1922 conclusions which deleted many non-liturgical elements of the 1662 prayer book which they determined to be anachronistic. More limited revisions were prepared by more

6317:

A Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church Together with the Form and Manner of Making, Ordaining and Consecrating Bishops, Priests and Deacons Set forth by authority for use in the Church of the Province of South

3094:

1221:, was in 1707 in an edition translated by Don Felix Anthony de Alvarado, a London minister to Spanish merchants. The 1715 edition that included an ordinal in Latin and a preface calling on Spaniards to worship with vernacular, leading the volume to be included on the Catholic 7763:

The Parson's Handbook: Containing Practical Directions both for Parsons and Others as to the Management of the Parish Church and its Service according to the English Use as set forth in the Book of Common Prayer With an Introductory Essay on conformity to The Church of

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contains a Eucharistic liturgy, the Anglican Standard Text, that draws largely from the 1662 prayer book's Holy Communion office as well as those present in succeeding prayer books. A "Traditional Language Edition" of the 2019 prayer book, produced by members of the

946:

upon his return in 1660. Cosin, who had spent his exile examining the prayer book liturgy, produced a compilation of his proposed revisions as notations in a 1619 copy of the prayer book. The edits and notes of this copy, known as the Durham Book, were translated by

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whereby U.S. Episcopal Church clergy, including those already married, could be received into the Catholic Church. After Catholic ordination, they would be permitted to celebrate liturgies largely derived from the Anglican tradition. This provision resulted in the

2199:, a since dissolved denomination, saw an extended period of revision due to the involvement of an Evangelical faction rather than Anglo-Catholic hegemony, approving a new prayer book in 1960. A similar extended program saw the 1959 approval and 1962 adoption of a 4093:

Raithby, John, ed. (1819). "An Act for the Uniformity of Publique Prayers and Administracon of Sacraments & other Rites & Ceremonies and for establishing the Form of making ordaining and consecrating Bishops Preists and Deacons in the Church of England".

3191:"Minor Methodist" denominations such as the Primitive Methodists would continue to operate sans a formalised service book until the 1860s, preferring discretionary liturgies ordered by individual ministers to those derived from the prayer book or its abridgments. 1559:. The Preface details the character of the revision—many being enhancements in directions for the officiant, alterations of obsolete verbiage, the change in Scriptural translation, and various additions of new offices. This preface is retained within the 1275:

Several different translations of the Anglican liturgies into multiple Chinese languages were undertaken through the 19th century by English, Canadian, and American missionaries. These translations were used in the production of a prayer book for the

2190:

The 1662 prayer book remained a relevant factor in worship and the revision processes across the Anglican Communion, but Anglo-Catholic models of the Communion office dominated from the 1920s to the 1960s. However, there were limited exceptions. The

3048:. Each copy carries a preface describing the failure for the text to attain approval and a disclaimer that reads: "The publication of this Book does not directly or indirectly imply that it can be regarded as authorized for use in churches." 1590:, which had been the translation used since the 1549 prayer book and similarly used by other prayer books onwards. However, the Authorized Version of the Bible (often known as the King James Version) was selected for the 1662 prayer book's 1663:, prescribing that kneeling before the consecrated Eucharist was "a sygnificacion of the humble and gratefull acknowledgyng of the benefites of Chryst", rather than suggestive of a "real and essential" change that could be construed as 2934:. While it is often referred to as the "1662 prayer book", there are instances when the text is described by its year of revision, 1661. On other occasions, it has been called the Caroline prayer book, referencing its production under 2700:, resulting in it becoming the first Unitarian church in the U.S. King's Chapel continues to operate as an independent Unitarian church with the modified 1662 prayer book as its liturgy, currently in a ninth edition published in 1986. 3134:

according to the use of the Church of England as set forth in A.D. 1662, it is not intended that there should be any departure in doctrine from that standard to which an appeal may be made in matters of doctrine. Nevertheless, this

2224:. However, the Church in Wales engaged in a vigorous set of liturgical experimentation and enrichment from the late 1980s onward. Its 2004 prayer book contains seven Eucharistic prayers, some more or less based on the 1662 model. 1522:. However, due to the variety of alternatives for various offices, the text is often printed not containing each liturgy but only those relevant to the preferences and needs of various congregations. Among the approved offices in 6880:

The Book of Common Prayer and the Administration of the Sacraments with Other Rites and Ceremonies of the Church According to the use of the Anglican Church in North America along with the Coverdale Psalter: Traditional Language

1770:. The form of baptism "for such as are of Riper Years" was not only suitable for those converting to Christianity in the colonies but those coming from traditions and denominations that did not practice the formerly normative 1346:

period drew a desire to revise the 1662 prayer book in accord with social changes. Anglo-Catholics in particular had been agitating for revision even prior to the war. In 1906, a group of five Church of England bishops led by

1678:

By 1714, standard practice was to celebrate Holy Communion on Sundays beginning at 9:45 am. The Communion office, while not the preferred Sunday service until World War I, was still in general high esteem. The 1958

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Through the 19th century, Anglican denominations in regions without a British imperial presence would develop their own editions of the prayer book, often based on the 1662 edition. A native prayer book was developed by the

3026:

All texts produced by the three groups were referred to by the colour of their covers, though carried their own titles or title pages. While deviating in content from each other and NA 84, each approved reservation of the

921:

in London. From among the Anglican bishops and Puritan ministers, twelve representatives and nine assistants attended the conference. The Anglican party forwarded a modest revision of the 1559 prayer book, advertised as a

2074:. By the first decades of the 18th century, some Scottish Episcopalians sought a service book to replace the popular 1662 prayer book. Some Scottish critiques of the 1662 prayer book stemmed from its deviation from four " 1550:

The alterations and additions to the 1662 prayer book have been estimated at 600 total from the previous edition. Among these was a new preface. The Preface was part of the original approved 1662 text, and was written by

2506:

in 1784 on behalf of Methodists in the newly founded, post-Revolution United States as a shortening of the 1662 prayer book. These liturgies were supplemented by editions of Wesley's earlier work, including the 1741

1454:

Following the failure of the 1928 text, the next decades were featured a wide assortment of new conceptualisations what liturgies should look like and accomplish. This breadth of ideas was largely the result of the

1089:

Where Charles II had been Catholic-sympathising, James II was an openly practising Catholic. Both favoured practices which further excluded Nonconformists. The ousting of James II and arrival of the Dutch Calvinist

1831:

that is also partially derived from the 1928 proposed prayer book was latterly adopted. As in the preceding English prayer books and deviating from medieval English custom, the wedding ring is placed on left hand.

2484:

or modern language, which breathes more a solid, scriptural, rational piety". To enable early Methodists to continue attending the Church of England liturgies according the 1662 prayer book, the first Methodist

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The Book of Common Prayer, and Administration of the Sacraments and Other Rites and Ceremonies of the Church According to the Use of The Reformed Church in North America, Together with the Psalter or Psalms of

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of the unified church until after the 1871 separation, the versions of the 1662 prayer book approved in England without the Irish modifications were used. It was replaced in 1878 by a native Irish prayer book.

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NA 84 shares the same title as the 1662 prayer book. Twenty copies were printed by Oxford University Press. It features a disclaimer that reads "Draft Revision: corrected February 1923 in accordance with N.A.

2999:"A Form of Prayer, to be used yearly on the second of September for the Dreadful Fire of London" appeared in some Oxford printings between 1681 and 1683 and in the Thomas Parsell Latin translation. Archbishop 1204:

More practical translations were born of the prayer book's vernacular tradition, further elaborated on and defended by the Thirty-Nine Articles, which came to be seen as broad endorsement of translation and

2440:, a convert to Eastern Orthodoxy from Anglicanism with a personal familiarity with the 1662 prayer book, opted against the Western Rite but retained 17th-century English lexicon for his translations of the 6696:

The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies for use in the Free Church of England otherwise called the Reformed Episcopal Church in the United Kingdom and

5266:

The Principles of Divine Service: An Inquiry Concerning the True Manner of Understanding and Using the Order for Morning and Evening Prayer, and for the Administration of the Holy Communion in the English

2183:, NSKK) developed from both U.S. Episcopal Church and Church of England missionary efforts and these two groups proved influential on the 1878 to 1895 prayer book revision process. The original edition of 1406:. Proponents of the proposed prayer book noted that it would only serve as an alternative to the 1662 edition, rather than succeeding it entirely, as had occurred elsewhere. This text was submitted to the 7579: 6810:

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While a significant proportion of later 20th-century Anglican liturgies shirked the Cranmerian pattern for Eucharistic prayer, the 1662 version was often retained as an option. One such example is the

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For roughly 300 years, the 1662 prayer book was left mostly unmodified. However, incremental additions appeared during the early Stuart Restoration. Among them were polemic penitential offices for the

7207:

Saint Andrew Service Book: The Administration of the Sacraments and Other Rites and Ceremonies According to the Western Rite Usage of the Antiochian Orthodox Christian Archdiocese of North America

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to seek printings of the 1662 prayer book to continue their worship. English churchmen and Oxford University Press obliged, solidifying it as a preferred option among early Scottish Episcopalian

1074:. Soon into its use, the 1662 prayer book's lack of offices for particular events forced the Church of England to separately adopt forms for these services. Among these was a simplified form for 1483:

was the first set to use modernised language. Up to that point, these alternatives had been printed in booklets, but in 1974 the publication of fully-bound pew books was authorised through the

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The 1662 prayer book retained many of the elements from the 1552 Daily Office, with the addition of state prayers to be appended after Morning and Evening Prayers. Prayers for the state and

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Following the abortive 1637 prayer book and prior to the Glorious Revolution, the Church of Scotland did not have an authorised prayer book and the liturgies were conducted generally in a

5705: 2317: 7283: 7205: 701:, particularly elements retained from pre-Reformation usage. Further escalating the tension between Puritans and other factions in the Church of England were efforts, such as those by 6980: 955:

and placed into a manuscript, known as the Annex Book for its attachment as an annex to the law approving it, and a noted 1636 copy of the prayer book, known as the Convocation Book.

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The 1662 prayer book is considered a significant contributor to the modern English language, with it ranking behind only the Bible in number of common quotations as detailed by the

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The 1662 prayer book introduced a rubric that allowed an anthem to be said at the conclusion of the Daily Office and before the state prayers. These anthems were derived from Latin

2786:

published by Oxford University Press in 1906. Hymns were provisioned to the offices of the 1662 prayer book, with a tendency towards Anglo-Catholic sympathies. With hymns for the

5454:

Did the Anglicans and Roman Catholics Agree on the Eucharist?: A Revisit of the Anglican-Roman Catholic International Commission's Agreed Statements of 1971 and Related Documents

7112: 3313: 2362:

in the United Kingdom, was published on the 350th anniversary of the 1662 prayer book. The 1662 prayer book provides the basis for Morning Prayer and Evening Prayer in the 2021

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By 1900, the 1662 prayer book was dominant in the Scottish Episcopal Church, with only the native Communion office occasionally serving as an alternative to the 1662 liturgies.

1949: 516:. Due to its dated language and lack of specific offices for modern life, the 1662 prayer book has largely been supplanted for public liturgies within the Church of England by 6919: 1487:. This same measure also permanently enabled the church to produce alternative liturgies, contingent on the church permanently protecting the 1662 prayer book. In 1980, the 4514: 2354:

for former Anglicans in the Catholic Church and expanded permissions for the Anglican Use liturgy into territories regularly using the English prayer book tradition. The

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introduced punishments for any person over 16 years old should they attend a worship service not according to the 1662 prayer book. These Nonconformists would boost the

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for the monarch prior to saying the collect of the day. The collects often followed the models established in the 1549 prayer book, with many being translations of the

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implicitly deleted by the 1662 prayer book's inclusion of "Amen" as a terminus at the end of each collect. Three new collects were introduced in the 1662 prayer book.

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Despite his affinity for the prayer book, Wesley desired to adjust its liturgies and rubrics to maximise evangelisation and better reflect his view of Scriptural and

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Church of England loyalists and Nonconformists failed to override both opposition and Catholic parliamentarian abstention. Among those in favour of approval had been

477:

and other liturgical texts. Noted for both its devotional and literary quality, the 1662 prayer book has influenced the English language, with its use alongside the

1933:." Chesterton approved the prayer book as best when it deviated least from Catholicism, considering it less a Protestant text and instead "the last Catholic book". 928:

between Catholic and Reformed Protestant practice. The conference terminated with few concessions to the Puritans, which included rejecting an effort to delete the

7382: 7051: 2003:, a Church of England cleric who would lead the sisters in the regimen of prayer delineated by the prayer book. Among the dates thought intentionally included in 7591: 2373: 7735: 5623: 1774:. The rubric preceding the public baptismal office was altered to remove allusion to a preference for public baptisms to occur exclusively between Easter and 8222: 3057:

The specific names and titles printed within the prayer book vary with the persons of the royal family and the gender of the monarch; these are altered with

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The Reformed Episcopal Church in the Dominion of Canada revised the 1662 prayer book in 1922 to remove "justification for un-Protestant teaching and ritual."

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under the Puritan Parliament, restrictions were repeatedly imposed on prayer book worship that culminated in its prohibition in 1645 and introduction of the

164: 8963: 6748: 6710: 3074:. Those who used the text were referred to as "Usagers"; a significant number of Scottish Episcopalians did not immediately adopt the 1718 Communion office. 3400: 1978:, was a Church of England parish rector. In her regular recitation of the 1662 prayer book's liturgies and devotions, Austen is estimated to have said the 966:, to prevent Puritans and other Nonconformists from holding office and ensure that public worship was according to officially approved Anglican texts. The 101: 7836: 2187:

was largely derived from the 1662 and American 1789 prayer books and, where it deviated from these two models, offered their liturgies as alternatives.

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was taken from Sarum practice. The 1662 prayer book's alterations from the 1559 version included a rephrasing of the preceding rubric, replacement of

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to limit the alternative texts, including requirements that parishes offer a certain proportion of their liturgies according to the 1662 prayer book.

1359:, met to discuss which ornaments and vestments were permitted by the 1662 prayer book's rubrics. Their publicly published 1908 consensus was that the 1078:

approved by convocation in 1712, the result of Cosin's Laudian office having been rejected and the need to consecrate 50 new churches in London. When

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bodies around the world. In continuous print and regular use for over 360 years, the 1662 prayer book is the basis for numerous other editions of the

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theology in 1785. Freeman and the congregation were both denied entry into the newly independent U.S. Episcopal Church by bishops Samuel Seabury and

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of the reigning monarch. An 1877 committee spent 15 years attempting to improve the 1662 prayer book's punctuation, ultimately with no action taken.

6455: 5109: 3819:(2006). "The Prayer Book and the Parish Church: From the Elizabethan Settlement to the Restoration". In Hefling, Charles; Shattuck, Cynthia (eds.). 3368: 3177:

The proposed U.S. prayer book upon which early versions of the Reformed Episcopal Church's prayer book are based is referenced in the church's 1873

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Among Wesley's grievances with the prayer book, voiced in a 1755 essay supporting remaining within the Church of England, were the inclusion of the

7981: 7976: 7811:, a proposed revision of the 1662 prayer book based on notes by Samuel Clarke and published by Theophilus Lindsey for usage at Essex Street Chapel. 6437: 6388: 3768: 2874: 2377: 1710: 4577: 1363:

was permitted, drawing ire that saw the Upper House of Convocation approving a less affirmative resolution in 1911. Also in 1911, Frere published

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ordered a revision of the service in 1696. Versions of the service appeared in printings until 1821 and celebrations of the office persisted at

2015:

correspond with the themes of Jane discovering her true identity. Charlotte Brontë's copy of the 1662 prayer book, gifted by her future husband

7613: 7218: 7077: 2359: 1567:. Also preceding the liturgies is the 1549 prayer book's preface, entitled "Concerning the Service of the Church" within the 1662 prayer book. 432: 7806: 4668: 4607: 4095: 2967:

A Booke of the Forme of Common Prayers, Administration of the Sacraments, etc., agreeable to God's Worde and the use of the Reformed Churches

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rather than Wesley's revisions. The 1882 book used Morning Prayer, the Litany, and the Holy Communion office from the 1662 edition. The 1784

10025: 6998: 6657: 3287: 3130:. The 1960 prayer book (printed 1961) includes the following disclaimer in its preface: "Where there is any departure from the words of the 7553: 7328: 7172: 4324: 3919: 1754:, where choirs were standard, further distinguishing the public recitation of the Daily Office at these locations from parochial practice. 853:

of his wife according to the prayer book. Other proponents of the prayer book, including Laud, were imprisoned. Laud was executed in 1645.

317: 6957: 3122:, which was authorised in 1951 and published in 1952. The proposed prayer book's foreword states that material was included from the 1929 10319: 7914: 530: 6627: 5927: 5388: 4419: 3628: 3537: 833:. Public celebration according to prayer book rubrics occasionally continued with varying degrees of discreetness, with priests such as 9891: 8496: 8320: 3239: 974:

that year, at which point it would be replaced with the 1662 prayer book. When the 24 August date arrived, an estimated 1,200 to 2,000

259: 7116: 3321: 2392:

The prayer book's liturgies, particularly its Holy Communion and Ordinal offices, were reviewed in an Eastern Orthodox perspective by

10354: 10344: 10334: 6423: 6374: 6333: 6312: 5670: 4942: 4674: 4613: 2588: 2192: 2153:

in 1881. The structure aligned with that of the 1662 prayer book and was in part a translation of that text, with additions from the

1249: 425: 214: 45: 6931: 6024: 3447: 9011: 8205: 3153: 1668: 1546:

Engraved title page of the first edition of the King James Version, from which the 1662 prayer book derives many Bible translations

1018:

script of earlier editions, though the last blackletter English prayer book of any note may have been the 1662 prayer book's first

841:

memorising certain offices to feign extemporaneous prayer. Private celebration of the prayer book among some laity continued, with

496:. Its contents have inspired or been adapted by many Christian movements spanning multiple traditions both within and outside the 10339: 7829: 2649:, Massachusetts, originated as a Church of England parish in 1686. During the American Revolution, the parishioners were largely 1735:. There were other additions in the occasional prayers and thanksgivings. The second prayer in times of death was added, and two 4149: 2157:

and other medieval sources. Most of the Mozarabic influences were introduced as supplements or options to the 1662 liturgy. The

1463:

pushed for "renewal" of parochial liturgies during the Interwar period, with their ideas remaining popular into the 1960s. Post-

10364: 8252: 8149: 6078: 4525: 4051: 2658: 2526:, he removed the rites of private baptism, the visitation of the sick, the offices of accession, and others. Readings from the 1407: 1403: 9865: 3357:

The Book of Common Prayer from the Outside: An Ecumenical Symposium to Celebrate the 350th Anniversary of the 1662 Prayer Book

10309: 7896: 7536: 7429: 6584: 6497: 6296: 6260: 5862: 5551: 5496: 5192: 5160: 5090: 5054: 4844: 4763: 4648: 4497: 4464: 4402: 4292: 4127: 3836: 3752: 3521: 3265: 3105:

and was adopted as such by the Church of the Province of Central Africa. As of 2004, the 1954 prayer book remained in use in

1321: 1314: 1293: 405: 7282:

Tucker, Karen B. Westerfield (2009). "Mainstream Liturgical Developments". In Abraham, Williams J.; Kirby, James E. (eds.).

7143: 6567:

Northrup, Lesley A. (2006). "Churches in the Continuing Anglican Tradition". In Hefling, Charles; Shattuck, Cynthia (eds.).

2761:. A 1904 revision was widely panned for its alteration of verbiage and numbering, as well as the deletion of popular hymns. 2066:

fashion. William III established Presbyterianism as the faith of the Church of Scotland in 1690, leaving the disestablished

897:

would be the only comparative study of the preceding prayer books for some time even following the 1662 edition's approval.

9783: 8212: 2829:

was designed for use alongside. The rubrical text thus declined in general popularity. A similarly High Church supplement,

2498: 302: 7704: 7020: 6117:

of 1764; and also reprints of the American Communion Office, the Scottish Office of 1637, and the Nonjurors' Office (1718)

3072:

A Communion Office taken partly from the Primitive liturgies and partly from the first English reformed Common-Prayer Book

1399:

in the 1923 and 1924 "Orange Books". Alongside these efforts, Evangelicals increasingly disapproved of revision entirely.

1197:

and Latin. Such Latin translations continued with the 1662 prayer book, with multiple revisions and the introduction of a

5812: 5179:

Baldovin, John F. (2006). "The Liturgical Movement and Its Consequences". In Hefling, Charles; Shattuck, Cynthia (eds.).

2376:

based in Australia. While the U.S. Episcopal Church's prayer books are the dominant influence on the North America-based

1108: 952: 254: 96: 7679: 10369: 10314: 10170: 8580: 8217: 8175: 7822: 7095: 7055: 6092: 5786: 5682: 5319: 4670:

A History of Translations of the Prayer Book of the Church of England and of the Protestant Episcopal Church of America

4609:

A History of Translations of the Prayer Book of the Church of England and of the Protestant Episcopal Church of America

2624: 1974:

is given in a manner parodying the three points given in the prayer book for the purpose of marriage. Austen's father,

1030:

during the 18th century. Baskerville, whose printings achieved acclaim for their ornamentation, also collaborated with

936: 4119: 2548:, derived from the standard 39 Articles in the 1662 prayer book. Influences on Wesley's liturgy included Puritans and 1467:

Anglicans from both Anglo-Catholic and Evangelical strains sought liturgical reforms, including prayer book revision.

1272:) in 1881. Further translations of the 1662 prayer book and later Canadian editions have been subsequently published. 9758: 9456: 9216: 8958: 8448: 8071: 6402: 6347: 5430: 3872: 2636: 2432: 2196: 2150: 1937: 1241: 1083: 410: 337: 9941: 768:

opposition to the prayer book continued, while the prayer book was a sign of Royalist leanings. The imposition of a

10106: 9667: 8968: 8785: 8144: 7903: 7731: 7024: 6896: 6826: 6782: 6752: 6719: 5638: 3576: 2545: 2265: 673: 183: 53: 9177: 6856: 4933: 2692:

liturgy as a model, Freeman and the King's Chapel congregation created a 1662 prayer book modified to match their

2330:, first published in 2003, a text containing two forms of the Mass and canonical hours based most directly on the 2101:

influence. The epiclesis would remain a hallmark of the native Scottish liturgies, especially as the influence of

1892:

described the prayer book as sometimes "beckoning to a treasured Englishness as stereotyped by rain or hedgerows,

10071: 8803: 8532: 8513: 6756: 6723: 4316: 3733:

Oliver, Juan M.C. (2006). "The Book of Common Prayer in Spanish". In Hefling, Charles; Shattuck, Cynthia (eds.).

2274: 2220:, which had for a long time avoided major deviations from the 1662 prayer book, adopted a modest revision in the 2035: 9321: 9172: 8676: 6601:

The Book of Common Prayer, According to the Use of The Reformed Episcopal Church in the United States of America

4480:

Sachs, William L. (2006). "Plantations, Missions, and Colonies". In Hefling, Charles; Shattuck, Cynthia (eds.).

3415: 2038:" is associated with marriage across multiple religious traditions. While introduced to the English language by 785: 643:. The 1559 edition was for some time the second-most diffuse book in England, only behind the Bible, through an 10329: 8760: 8470: 8407: 8397: 8313: 2650: 1952:

Charlotte Brontë's copy of the 1662 prayer book, a gift from her husband, is now owned by Cambridge University.

1062:

King William III and Queen Mary II, the Calvinist monarchs who replaced James II during the Glorious Revolution

128: 123: 8839: 8458: 2093:, or invocation of the Holy Spirit over the bread and wine during the prayer of consecration, a reflection of 10349: 10299: 9951: 9677: 5816: 5239: 4780: 4631:

Douglas, Ian T. (2006). "Inculturation and Anglican Worship". In Hefling, Charles; Shattuck, Cynthia (eds.).

2431:

in the Eastern Orthodox Church, did not directly produce or approve the liturgy—it was first approved by the

2249:

reformed 1552 English and proposed 1785 U.S. prayer books. An early bishop of the Reformed Episcopal Church,

1552: 1531: 909: 7464: 6830: 4827:

Spinks, Bryan (2006). "The Prayer Book 'Crisis' in England". In Hefling, Charles; Shattuck, Cynthia (eds.).

1378:

parties first met in 1912. During the war years, some of the practices that Anglo-Catholics sought, such as

640: 9745: 9283: 9256: 9206: 8661: 8491: 8080: 8065: 8018: 7966: 7941: 7934: 7919: 7881: 7876: 7871: 7866: 6888: 6878: 6818: 6028: 5303:

The Church of England and the Home Front, 1914–1918: Civilians, Soldiers and Religion in Wartime Colchester

4724: 4071: 3606: 3257: 2868: 2822: 2364: 2331: 2221: 2207: 2200: 2024: 1995:

have been noted for their correspondence with the dates of particular lessons in the 1662 prayer book. The

1929:

wrote of the 1662 prayer book in 1935 as "the masterpiece of Protestantism. It is more so than the work of

1649: 1560: 908:. While the reinstated Church of English prelates desired a return to prayer book liturgies, the surviving 829: 730: 689: 632: 617: 563: 274: 191: 151: 138: 91: 9931: 8453: 6786: 4385:

Hefling, Charles (2006). "The "Liturgy of Comprehension"". In Hefling, Charles; Shattuck, Cynthia (eds.).

4101: 3682: 1002:

Including printings of the 1549, 1552, 1559, and 1662 editions, there were more than 500 printings of the

10359: 9682: 8626: 7954: 7946: 5117: 4182: 3165: 2212: 2107: 2079: 1542: 1222: 769: 721:. The Puritan faction further established their opposition to the prayer book liturgical formulae by the 8200: 5215: 4932:

Literature Committee of the Society for Promoting Christian Knowledge (April 1927). W.K. Lowther (ed.).

4861: 3772: 963: 10324: 10228: 9896: 9738: 6221: 6182: 5422: 5275: 4581: 4456: 3610: 3041: 2612: 2576: 2405: 2114: 1766:

The offices for baptism within the 1662 prayer book were prepared partially in reaction to the rise of

1031: 648: 34: 6279:

Presler, Titus (2006). "Central African Prayer Books". In Hefling, Charles; Shattuck, Cynthia (eds.).

4887: 4275:

Hutner, Martin W. (2006). "Prayer Books and Printers". In Hefling, Charles; Shattuck, Cynthia (eds.).

4154: 2798:

received a minor revision in 1933 and was regularly used through to the 1980s. The 1986 revision, the

2404:

issuing official approval for Overbeck's assessment. The ranking Russian Orthodox bishop in the U.S.,

1925:

Following his conversion from the Church of England to the Catholic Church, English writer and critic

10020: 9533: 9299: 8953: 8503: 8306: 8058: 7926: 7460: 6612: 6546: 6521: 4931: 4249: 4224: 3598: 2666: 2241: 2067: 1975: 1889: 1878: 1564: 1510: 1388: 1280:, a union of Anglican missionary jurisdictions that operated from 1912 until the 1949 victory of the 1257: 1229: 229: 9113: 7621: 7519:

Scovel, Carl (2006). "King's Chapel and Unitarians". In Hefling, Charles; Shattuck, Cynthia (eds.).

6243:

Yoshida, John M. (2006). "Japan: Nippon Sei Ko Kai". In Hefling, Charles; Shattuck, Cynthia (eds.).

5882: 5343: 2611:

has remained a "urtext" for Methodist denominations in the U.S., through its 1932 adaptation by the

1471:

Alternative and Other Services Measure in 1965 to authorise these alternative liturgies. The first,

1213:

edition was a 1604 translation of the Jacobean prayer book from a Latin edition, executed by former-

1130:(the latter becoming the Archbishop of Canterbury), a revised prayer book was produced in 1689. The 10304: 10149: 9653: 8819: 8558: 8232: 8032: 7452: 7354: 5480: 4003: 3568: 3505: 2897: 2831: 2811: 2737: 2714: 2232: 2171: 2158: 2133: 1489: 1445: 1289: 1277: 1146:

only the excising of the Gunpowder Plot prayers and insertion of a general office to celebrate the

789: 726: 706: 400: 269: 86: 6173: 4910: 4888:"A Survey of the Proposals for the Alternative Prayer Book From the Alcuin Club – 1923 & 1924" 4678: 4617: 1607: 1162:

An 1892 Society for Promoting Christian Knowledge printing of the 1662 prayer book in French. The

522:. Nevertheless, it remains a foundational liturgical text of that church and much of Anglicanism. 10001: 9820: 8888: 8824: 8575: 8402: 8341: 7528: 7421: 7362: 7335: 7293: 7250:"The Book of Common Prayer in Methodism: a Cherished Heritage or a Corrupting Influence? [Le 6666: 6576: 6489: 6329: 6288: 6252: 6084: 5854: 5634: 5543: 5517: 5488: 5449: 5184: 5152: 5144: 5082: 5046: 5034: 4967: 4836: 4755: 4640: 4562: 4489: 4394: 4284: 4261: 3828: 3802: 3744: 3513: 3291: 3161: 2616: 2412: 2397: 2118: 1700: 1641: 1392: 1375: 1281: 1008: 971: 824: 753: 7781: 7557: 7486: 7179: 6114: 5147:(2006). "Preserving the Classical Prayer Books". In Hefling, Charles; Shattuck, Cynthia (eds.). 3935: 2794:

prohibited the text and prompted the creation of an abridged version which was printed in 1907.

1888:. The book has also come to be identified as a mark of English national identity. The historian 9906: 9731: 9697: 9672: 9609: 9316: 9046: 8856: 8464: 8443: 8195: 8190: 8185: 8180: 8001: 7490: 6691: 6534: 6480:

Paterson, Robert (2006). "The Church in Wales". In Hefling, Charles; Shattuck, Cynthia (eds.).

6169: 4746:

Wan, Sze-kar (2006). "The Chinese Prayer Book". In Hefling, Charles; Shattuck, Cynthia (eds.).

4105: 3688: 3220: 3037: 3004: 2777: 2416: 2393: 2342: 2326: 2245: 2102: 1874: 1731: 1091: 1075: 1011:

began printing an increasingly larger proportion of the total number of prayer books produced.

967: 846: 820: 801: 644: 509: 234: 8431: 7761: 3139:

is the book to which the assent of the clergy of this Province is taken, made and subscribed."

2947:

The liturgy presented by the Puritan party at the Savoy Conference was a liturgy derived from

951:

into a new copy, known as the Fair Copy. Ultimately, some of these edits were accepted by the

10195: 10111: 10081: 9980: 9855: 9778: 9269: 9250: 8930: 8636: 8537: 8354: 8267: 8262: 7852: 6631: 6001: 5935: 5735: 5669:. Translations of Christian Literature. Series III: Liturgical Texts. London; New York City: 4695: 4423: 3632: 3541: 3137:

Book of Common Prayer according to the use of the Church of India, Pakistan, Burma and Ceylon

2935: 2787: 2742: 2603:

would be revised and reprinted roughly 45 times in England, sometimes as the further reduced

2536: 2401: 2346: 2258: 2008: 1919: 1859: 1846: 1747: 905: 809: 765: 473: 385: 219: 209: 6665:(1978, 2nd ed.). The Reformed Episcopal Publication Society. p. 73. Archived from 2654: 2587:, Methodist liturgy continued being shaped by the prayer book following Wesley's death. The 2216:, which contains five Eucharistic prayers including a modernised version the 1662 rite. The 2007:

to allude to the day's lessons are 5 and 6 November, a day that marks an improvement in the

745: 10096: 10035: 9835: 9795: 9790: 9137: 8834: 8378: 8242: 8012: 6994: 6459: 6356:, authorised by the Episcopal Synod of the Church of Indian, Pakistan, Burma and Ceylon in 5674: 5596: 5366: 4781:"'Nothing for the godly to fear': Use of Sarum Influence on the 1549 Book of Common Prayer" 4369: 3902: 3149: 3036:

Printing rights to the 1928 proposed prayer book, like the 1662 prayer book, were owned by

2957: 2908: 2890: 2351: 2016: 1718: 1660: 1335: 1237: 1119: 1071: 987: 659: 342: 199: 9241: 5905: 4017: 3350:"The Influence of the 1662 Book of Common Prayer on the Orthodox: Opening a Can of Worms?" 1516:

In 2000, a new compilation of the Church of England's approved liturgies was published as

918: 8: 10294: 10254: 10215: 10160: 10128: 10101: 10066: 9936: 9514: 8910: 8829: 8740: 8656: 6197: 6032: 5982: 5311: 5307: 4664: 4603: 3923: 3457: 3443: 3407: 3212: 2852: 2758: 2689: 2557: 2424: 2028: 1962: 1798: 1691:; metrical hymns were also generally accepted for both portions of the Communion office. 1456: 1352: 1158: 1135: 1116: 1112: 1099: 1079: 959: 890: 655: 543: 493: 390: 204: 115: 9041: 8436: 5534:

Gibaut, John (2006). "The Daily Office". In Hefling, Charles; Shattuck, Cynthia (eds.).

1986: 870:

John Cosin, prominent Laudian during the Savoy Conference and notator of the Durham Book

10133: 10061: 10056: 9996: 9825: 9639: 9509: 9341: 9289: 9192: 8876: 8851: 8814: 8698: 8631: 8604: 8508: 8272: 8007: 7654: 7650: 6431: 6382: 6151: 5002: 4123: 3963: 3261: 2791: 2782: 2727:

Percy Dearmer produced supplemental material for and histories on the 1662 prayer book.

2718: 2685: 2553: 2312: 2281: 2129: 2078:" practices, which nonjuring divines termed "Usages". These were the invocation of the 1967: 1908: 1841: 1802: 1680: 1664: 1615: 1379: 1214: 1183: 1134:

was never approved, as the policy of Toleration towards Nonconformists—codified by the

1095: 991: 901: 850: 781: 734: 722: 668:

in 1571, helped solidify Anglicanism as doctrinally distinct from Catholicism and more

624: 497: 478: 282: 264: 159: 146: 61: 9182: 8568: 7808:

The Book of Common Prayer Reformed According to the Plan of the Late Dr. Samuel Clarke

6002:"Specific dates: the link between Jane Eyre, the Book of Common Prayer, and the Bible" 1526:

is the 1662 Communion office, considered an alternative in the text. The favouring of

10086: 9840: 9773: 9720: 9692: 9231: 9197: 8983: 8893: 8735: 8715: 8710: 8563: 7861: 7644: 7532: 7498: 7425: 7091: 6653: 6580: 6517:

and Manner of Making, Ordaining, and Consecrating of Bishops, Presbyters, and Deacons

6493: 6352:

A Proposed Prayer Book Containing Forms of Worship, Supplementary and Alternative to

6292: 6256: 6088: 5958: 5858: 5768: 5709: 5678: 5547: 5492: 5426: 5315: 5188: 5156: 5113: 5086: 5050: 4840: 4792: 4759: 4644: 4493: 4460: 4398: 4339: 4288: 4159: 4068:"The Making of the Book of Common Prayer 1662: The Annexed Book/The Convocation Book" 3868: 3832: 3748: 3517: 3118:

The approved Church of India, Pakistan, Burma and Ceylon prayer book was preceded by

2962: 2861: 2693: 2476: 2250: 2162: 2141: 2137: 2071: 2020: 1854: 1794: 1751: 1629: 1556: 1415: 1285: 1245: 1218: 979: 676:. Minor alterations to the 1559 prayer book were made in 1561, with additions to the 669: 628: 602: 547: 501: 489: 464: 2499:

The Sunday Service of the Methodists in North America with Other Occasional Services

2000: 1996: 1493:

was published. The acceptance of these new rites saw several failed attempts in the

1402:

Revision continued until 1927 producing the "Green Book" of the Church of England's

1309: 10165: 10155: 10138: 10016: 9974: 9916: 9886: 9715: 9421: 9336: 9201: 8973: 8920: 8755: 8720: 8693: 8688: 8414: 8282: 8277: 8247: 8237: 7587: 5878: 2754: 2662: 2642: 2565: 2515: 2094: 1979: 1971: 1926: 1736: 1464: 1383: 1368: 1343: 1210: 1023: 948: 943: 914: 805: 733:

was only a minor revision, but the conference also approved the development of the

664: 365: 347: 307: 30: 8367: 1853:

Modifications to the preface of the ordinal made in 1661 were made to distinguish

1371:, Archbishop of Canterbury, to approve an advisory committee to discuss revision. 1217:

Fernando de Texada. The first published translation of the 1662 prayer book, sans

10143: 10076: 10011: 9968: 9753: 9710: 9662: 9579: 9451: 9262: 9076: 8978: 8948: 8520: 8287: 8087: 8051: 7961: 7683: 7412:

Tucker, Karen B. Westerfield (2006). Hefling, Charles; Shattuck, Cynthia (eds.).

7149: 7081: 6954:"The 1662 Book of Common Prayer: The One Prayer Book Every Rookie Anglican Needs" 6536: 6451: 5974: 5664: 5301: 5264: 4788: 4699: 4446: 4042: 3931: 3864: 3396: 3228: 2979: 2903: 2825:

approval, this later prayer book proving too great a deviation from the patterns

2697: 2436:

remainder using the Liturgy of Saint Gregory, a revision of the Roman Rite Mass.

2381: 2217: 2039: 1902: 1870: 1758:

reflective of Reformation desires for public celebration of the canonical hours.

1587: 1348: 1339: 1327: 1233: 882: 797: 793: 590: 551: 460: 395: 8671: 5235: 3401:"The Worship of God in the Beauty of Holiness: A Presentation of Divine Worship" 2723: 1850:

introduced in the 1662 ordinal was produced by Cosin to replace that from 1550.

1410:

as required by law, where it was defeated in December 1927 after a coalition of

994:

denominations, frustrating the Church of England's efforts for uniform worship.

10278: 10266: 10185: 10123: 9984: 9964: 9926: 9880: 9845: 9800: 9649: 9622: 9555: 9550: 9476: 9411: 9346: 9276: 9211: 9123: 9072: 8938: 8861: 8846: 8154: 8104: 8039: 8025: 7708: 7028: 5842: 5762: 5457: 5260: 5075:

Shakespeare's Common Prayers: The Book of Common Prayer and the Elizabethan Age

4550: 3452: 3000: 2883: 2750: 2746: 2561: 2485: 2437: 2358:, a Daily Office book developed from the English prayer book tradition for the 2154: 2122: 2098: 2075: 2043: 1915: 1897: 1783: 1771: 1675:

required that ministers in the Church of England to reject transubstantiation.

1518: 1494: 1460: 1449: 1331: 1198: 1194: 1190: 1175: 1127: 1104: 1070:

and execution of Charles I, as well as one for thanksgiving following the 1666

1067: 1043: 983: 702: 586: 570: 518: 360: 224: 133: 9187: 8705: 7076: 6055: 5820: 5037:(2006). "The Winds of Change". In Hefling, Charles; Shattuck, Cynthia (eds.). 3044:, and Oxford University Press. It is presently printed by Canterbury Press of 1530:

and decline in parishes using the 1662 prayer book has led groups such as the

1167: 10288: 10118: 10091: 9901: 9810: 9591: 9583: 9545: 9495: 9484: 9471: 9132: 8943: 8791: 8780: 8419: 8392: 8139: 8114: 7757: 7494: 7456: 7264:(1). Centre de recherche et d'études en civilisation britannique – via 5211: 4320: 3816: 3714: 3590: 3364: 3058: 2769: 2765: 2549: 2531: 2522:, and the "essential difference" between bishops and presbyters. In the 1784 2493: 2254: 2083: 2051: 1705: 1672: 1591: 1509:. Ultimately, a modified form of the Roman Sunday lectionary, the three-year 1206: 1179: 1147: 1123: 169: 21: 8765: 7814: 7249: 6514: 5790: 1479:

contained traditional prayer book language but had new orderings for rites.

1269: 970:, passed on 19 May 1662, authorised the usage of the 1559 prayer book until 932:

from the marriage office, and encouraged the creation of a new prayer book.

10242: 10030: 9959: 9911: 9805: 9725: 9503: 9128: 9086: 9051: 9004: 8898: 8866: 8641: 8542: 8159: 8129: 8124: 8119: 8109: 7398: 7139: 7113:"Now Ready for Pre-Order: Commonwealth Edition of Ordinariate Daily Office" 6608: 6604: 6401: 6346: 6325: 6148:

Eucharistic Sacramentality in an Ecumenical Context: The Anglican Epiclesis

5986: 5573: 5569:"Arrangements are 'in hand' to change 'Queen' to 'King' in the Prayer Book" 5279: 4721:"Portions of the Book of Common Prayer, with Hymns and Addresses in Eskimo" 4554: 4361: 4216: 4046: 3572: 3160:

in 2022, the Collect for the Monarch from the 1662 prayer book was read by

2987: 2678: 2541: 2384:, declared that the 1662 prayer book "is still the authoritative version". 2338: 2321: 2308: 2302: 2082:

in the consecration, the Prayer of Oblation, prayers for the dead, and the

1656: 1623: 1475:, was published in 1966 and was largely similar to the 1928 proposed text. 1356: 1189:

For mostly academic reasons, the 1549 prayer book had been translated into

929: 874: 773: 761: 749: 513: 5845:(23 May 2005). "Foreword". In Hefling, Charles; Shattuck, Cynthia (eds.). 4052:

A New History of the Book of Common Prayer with a Rationale of its Offices

1618:

or Eucharistic prayer follows the pattern established by Cranmer in 1552:

10175: 10051: 10005: 9874: 9815: 9644: 9587: 9574: 9560: 9396: 9371: 9356: 9157: 9118: 9091: 9081: 8614: 8486: 7334:

on 17 April 2022 – via General Commission on Archives and History,

6311: 5747: 3224: 3157: 2948: 2674: 2580: 2468: 1957: 1930: 1779: 1583: 1396: 1253: 1027: 1015: 842: 838: 834: 777: 739: 636: 559: 9226: 6535:

Standing Liturgical Commission of the Reformed Episcopal Church (2003).

5006: 4990: 4366:

A New History of The Book Common Prayer, With a Rationale of its Offices

2544:, and saints' feast days. Retained and complementing the liturgies were 2140:

and 1801 establishment of the United Church of England and Ireland, the

1922:

suggested gave justification to his church's revisions and alterations.

866: 10237: 10180: 9921: 9830: 9705: 9603: 9294: 9167: 9101: 9096: 8775: 8770: 8725: 8525: 8134: 7254:

dans le méthodisme : héritage précieux ou cancer à extirper?]"

6892: 6822: 5600: 5224:: A.R. Mowbray & Co., Ltd – via Society of Archbishop Justus. 3927: 2670: 2063: 1767: 1739:

prayers—including one first included in the 1637 Scottish prayer book.

1163: 1047: 939: 886: 312: 5740:

Traditional Ceremonial and Customs Connected with the Scottish Liturgy

5389:"The 16th Century English Reformer That Nobody Knows: Myles Coverdale" 5367:"The Psalter from the 1789, 1892 and 1928 U.S. Books of Common Prayer" 2552:'s work to alter the 1662 prayer book, as compiled and implemented by 2460: 2372:

for use by the Personal Ordinariate of Our Lady of Walsingham and the

9614: 9568: 9519: 9490: 9441: 8871: 8475: 6985: 6321: 6155: 6121: 5931: 5418: 4452: 3995: 3360: 2983: 2952: 2776:

to be deficient. Dearmer pursued the creation of his own hymnal with

2731:

While the Church of England does not possess a standardised approved

2527: 2519: 2480: 2428: 2090: 1991: 1893: 1814: 1810: 1806: 1775: 1432: 1265: 1186:

in our plantations", as described by the 1662 prayer book's preface.

1039: 1022:

edition. The 1662 prayer book was among the various texts printed by

924: 613: 582: 505: 492:, the 1662 prayer book has had a profound impact on spirituality and 70: 7386: 4968:"The Proposed Book of Common Prayer (1928) of the Church of England" 4578:"Liber Precum Publicarum: The Book of Common Prayer in Latin (1662)" 4359: 654:

The usage of the 1559 prayer book and subsequent elaboration at the

9990: 9527: 9426: 9386: 9376: 9361: 9147: 9021: 8881: 8609: 8599: 8548: 8481: 8426: 8359: 8298: 7801: 5978: 4521: 3968:. The Oxford Library of Practical Theology (3rd ed.). London: 3602: 3411: 3106: 2982:

granted to John Bill and Christopher Barker, featured an elaborate

2448: 1840:

The 1662 ordinal was changed little from the form found within the

1360: 1299: 1228:

In North America, the 1662 prayer book was translated into several

1058: 975: 816: 714: 710: 694: 677: 598: 578: 482: 468: 4796: 3148:

The 1662 prayer book remains in occasional Australian use. At the

1956:

The 1662 prayer book's matrimonial office is subtly referenced in

1505:; the new daily Roman lectionary was also approved for use in the 10249: 10210: 9850: 9768: 9391: 9366: 9351: 9306: 9142: 8999: 8915: 8903: 8797: 8666: 8646: 8621: 7521: