Which Archbishop of Canterbury compiled the first two editions (1549 and 1552) of the Book of Common Prayer?
"kinds, of the priest. Further developed, and fully translated into English, this Communion service 'commonly called the Mass' was included, one year later, in 1549, in a full prayer book, set out with daily offices, readings for Sundays and Holy Days, the Communion Service, Public Baptism, of Confirmation, of Matrimony, The Visitation of the Sick, At a Burial and the Ordinal (added in 1550) . The Preface to this edition, which contained Cranmer's explanation as to why a new prayer book was necessary, began: ""There was never any thing by the wit of man so well devised, or so sure"
"the Book of Common Prayer. As for the governance of the church, all but one of the Marian bishops refused to consecrate a new Archbishop of Canterbury (canon law from the 4th century required a minimum of three for consecration). Intent upon maintaining the three-fold ministry of deacon, priest and bishop in the apostolic succession, Matthew Parker, a Cambridge University don (lecturer), priest and former vice-chancellor of the university, was consecrated in December 1559 by four bishops. Two had been ordained using the 1550 Ordinal and two in the mid-1530s using the Roman Pontifical. All four had been consecrated by"
"Book of Common Prayer The Book of Common Prayer (BCP) is the short title of a number of related prayer books used in the Anglican Communion, as well as by other Christian churches historically related to Anglicanism. The original book, published in 1549 in the reign of Edward VI, was a product of the English Reformation following the break with Rome. The work of 1549 was the first prayer book to include the complete forms of service for daily and Sunday worship in English. It contained Morning Prayer, Evening Prayer, the Litany, and Holy Communion and also the occasional services"
"of Common Prayer"", which he revised several times during Edward's reign. The 1552 version, in particular, incorporated many of Martin Bucer's suggestions, as did the 1552 ""Forty-Two Articles"". But the Church of England retained practices which had been discarded by the continental Reformed churches (including the keeping of Lent, allowing the baptism of infants by midwives, retaining the custom of the churching of women, requiring the clergy to wear vestments, and requiring kneeling at Communion). Cranmer's moderate reformed theological views could also be seen in his Book of Homilies, and his preface to the Great Bible, published in 1539. The"
"revisions remains copyrighted). Chronological order of publication (oldest first): Book of Common Prayer The Book of Common Prayer (BCP) is the short title of a number of related prayer books used in the Anglican Communion, as well as by other Christian churches historically related to Anglicanism. The original book, published in 1549 in the reign of Edward VI, was a product of the English Reformation following the break with Rome. The work of 1549 was the first prayer book to include the complete forms of service for daily and Sunday worship in English. It contained Morning Prayer, Evening Prayer, the"
"the first Book of Common Prayer was approved by Parliament on 21 January 1549. While it has been argued that the Act legalises the Roman Catholic vestments which were actually in use in the second year, most authorities accept that the Act refers to the vestments ordered in the first Edwardine Prayer Book even though they were only required as from June 1549. On 30 April 1559, it was ""glossed"" (interpreted) by Dr Sandys, successively bishop of Worcester (1559), London (1570) and York (1575), to mean that ""we shall not be forced to use them, but that others in the"
"authored the ""Exhortation and Litany"" in 1544. This was the earliest English-language service book of the Church of England, and the only English-language service to be finished within the lifetime of King Henry VIII. In 1549, Cranmer produced a complete English-language liturgy. Cranmer was largely responsible for the first two editions of the ""Book of Common Prayer"". The first edition was predominantly pre-Reformation in its outlook. The Communion Service, Lectionary, and collects in the liturgy were translations based on the Sarum Rite as practised in Salisbury Cathedral. The revised edition in 1552 sought to assert a more clearly Protestant liturgy"
"first Act of Uniformity of 1549. The ""Book of Common Prayer"" of 1549, intended as a compromise, was attacked by traditionalists for dispensing with many cherished rituals of the liturgy, such as the elevation of the bread and wine, while some reformers complained about the retention of too many ""popish"" elements, including vestiges of sacrificial rites at communion. The prayer book was also opposed by many senior Catholic clerics, including Stephen Gardiner, Bishop of Winchester, and Edmund Bonner, Bishop of London, who were both imprisoned in the Tower and, along with others, deprived of their sees. After 1551, the Reformation"
"adopted. Protestant preachers fleeing Marian persecutions in England had brought with them Edward VI's second Book of Common Prayer (of 1552), which was commended by the Lords of the Congregation. Knox too initially supported it, however, before leaving Geneva, and with the encouragement of Calvin, he had written his own ""Book of Common Order"" and it was this that was printed and approved by the General Assembly of 1562. Enlarged, it was reprinted with the Confession and the Psalms in metre in 1564, and it remained the standard until replaced with the Westminster Directory in 1643. A Gaelic translation of"
"Custodian of the Standard Book of Common Prayer The Book of Common Prayer according to the use of the Episcopal Church contains the liturgy used in its worship services and for other religious gatherings. The BCP and its predecessors are descended from the prayer books used by the Church of England. There have been four versions of the United States Prayer Book that have been used. They are known by the year of issuance: 1789, 1892, 1928, and 1979. In 1784, in order to bring about the consecration of America's first bishop, Samuel Seabury of Connecticut, in Scotland, a ""concordat"
"""Book of Common Prayer"" of that time, with influences and changes to concede to the Scottish Presbyterians. One change was the inclusion of the Prayer of Humble Access. The prayer finds its roots in a prayer of ""worthy reception"" which appeared in the Order for Communion in 1548 and was retained in the so-called ""First Prayer Book of Edward VI"" published in 1549. The prayer was not apparently a translation of a pre-existing prayer found in the Sarum liturgy - but was a unique combination of several sources, including phrases or concepts from Mark 7:28, the Liturgy of St Basil,"
"Andrews, John Spottiswoode, and the Bishop of Ross, John Maxwell, and edited for printing by the Archbishop of Canterbury, William Laud; it was a combination of Knox's Book of Common Order, which was in use before 1637, and English liturgy in hopes of further unifying the (Anglican) Church of England and the (Presbyterian) Church of Scotland. When the revised Book of Common Prayer was used for the first time during worship on 23 July 1637 in St Giles' Edinburgh, it sparked a riot which was so representative of the strength of popular feeling in Scotland that it indirectly precipitated the"
"use of the Book of Common Prayer and the wearing of vestments are not contrary to Scripture. Many of the Puritan clergymen were incensed at this requirement. A bill authorizing the bishops to permit deviations from the Book of Common Prayer in cases where the Prayer Book required something contrary to a clergyman's conscience was presented and defeated at the next parliament. Meanwhile, at Cambridge, Vice-Chancellor John Whitgift moved against Thomas Cartwright, depriving Cartwright of his professorship and his fellowship in 1571. Under these circumstances, in 1572, two London clergymen – Thomas Wilcox and John Field – penned the first"
"in use in the 1662 Book of Common Prayer down to the present day, and is retained with various minor corrections in the 1926 Irish Book of Common Prayer, the 1928 US Episcopal Book of Common Prayer, and the 1962 Canadian Book of Common Prayer, etc . In 1537 the Matthew Bible was printed, also in Antwerp, at the expense of R. Grafton and E. Whitchurch who issued it in London. It comprised Tyndale's Pentateuch; a version of Joshua 2 and Chronicles translated from the Hebrew, probably by Tyndale and not previously published; the remainder of the Old Testament from"
"of major religious upheaval in Western Europe associated with the Reformation; once the schism had occurred, some reform probably became inevitable. Only under Henry's son Edward VI (reigned 1547 – 1553) did the first major changes in parish activity take place, including translation and thorough revision of the liturgy along more Protestant lines. The resulting Book of Common Prayer, issued in 1549 and revised in 1552, came into use by the authority of the Parliament of England. Following the death of Edward, his half-sister the Roman Catholic Mary I (reigned 1553 – 1558) came to the throne. She renounced the"
"of Canterbury. The articles pulled back from some of the more extreme Calvinist thinking and created the peculiar English reformed doctrine. The Thirty-nine Articles were finalised in 1571, and incorporated into the Book of Common Prayer. Although not the end of the struggle between Catholic and Protestant monarchs and citizens, the book helped to standardise the English language, and was to have a lasting effect on religion in the United Kingdom, and elsewhere through its wide use. The Church of England's break with Rome inaugurated a period of doctrinal confusion and controversy as both conservative and reforming clergy attempted to"
"authority. Instead, Anglicans have what are called the Anglican Formularies to guide Anglican theology and practice. The Anglican Formularies are the Thirty-nine Articles of Religion, the 1662 Book of Common Prayer, and the Ordinal. The Archbishop of Canterbury, Thomas Cranmer, principal author of the prototypical 1549 BCP and the more Reformed 1552 BCP, could be said to be the first Anglican theologian. His theology is expressed in the selection, arrangement, and composition of prayers and exhortations, the selection and arrangement of daily scripture readings (the lectionary), and in the stipulation of the rubrics for permissible liturgical action and any variations"
"of Canterbury, he was responsible for establishing the first doctrinal and liturgical structures of the reformed Church of England. Under Henry's rule, Cranmer did not make many radical changes in the Church, due to power struggles between religious conservatives and reformers. However, he succeeded in publishing the first officially authorised vernacular service, the ""Exhortation and Litany"". When Edward came to the throne, Cranmer was able to promote major reforms. He wrote and compiled the first two editions of the ""Book of Common Prayer"", a complete liturgy for the English Church. With the assistance of several Continental reformers to whom he"
"and the Second Prayer Book (1552). For example, when Thomas Cranmer wrote the 1549 Prayer Book, it contained the words ""The Body of our Lord Jesus Christ which was given for thee, preserve thy body and soul unto everlasting life."" The 1552 edition, which was never implemented, replaces these words with ""Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving."" The 1559 Prayer Book combines the two. However, some liturgical scholars such as Gregory Dix, Ratcliff, and Couratin would say that both prayer books taught the same"
"Book of Common Prayer in 1549 and thus created a need for liturgical music for English texts. Four services (settings of canticles and other items for the new English Matins, Evensong and Communion services) have all survived in incomplete form, the ""Second Service"" being of interest in that it influenced the design of Byrd's ""Great Service"" (research by Richard Turbet). Sheppard's fifteen English anthems, most of which are a4, comply with the demands of the Protestant reformers for simplicity, clear, audible words and largely syllabic text-underlay. His five-part English setting of the ""Lord's Prayer"" nevertheless overcomes these limitations and achieves"
"a translation of John Calvin's sermons on Isaiah 38, and a twenty-one sonnet paraphrase on Psalm 51, prefaced by five introductory sonnets. The volume was printed by John Day, and entered into the Stationers' Register on 15 January 1560. The volume seems to have been popular as it was reprinted in 1569 and 1574 by John Day, although no copies remain of these two editions. Knox and Anne continued to correspond. On 7 February 1559 Lock wrote to Knox asking for his advice on the sacraments administered by the second ""Book of Common Prayer"", and the semliness of attending baptisms."
"whethlow"", for example. However, in 1549 and following the English Reformation, King Edward VI of England commanded that the Book of Common Prayer, an Anglican liturgical text in the English language, should be introduced to all churches in his kingdom, meaning that Latin and Celtic customs and services should be discontinued. The Prayer Book Rebellion was a militant revolt in Cornwall and parts of neighbouring Devon against the Act of Uniformity 1549, which outlawed all languages from church services apart from English, and is cited as a testament to the affection and loyalty the Cornish people held for the Cornish"
"spread, the need for a complete uniform liturgy for the Church became evident. Initial meetings to start what would eventually become the ""Book of Common Prayer"" were held in the former abbey of Chertsey and in Windsor Castle in September 1548. The list of participants can only be partially reconstructed, but it is known that the members were balanced between conservatives and reformers. These meetings were followed by a debate on the Eucharist in the House of Lords which took place between 14 and 19 December. Cranmer publicly revealed in this debate that he had abandoned the doctrine of the"
"as its main source the 1662 English book, with significant influence also from the 1764 Scottish Liturgy (see above) which Bishop Seabury of Connecticut brought to the USA following his consecration in Aberdeen in 1784. The preface to the 1789 Book of Common Prayer says, ""this Church is far from intending to depart from the Church of England in any essential point of doctrine, discipline, or worship...further than local circumstances require."" There were some notable differences. For example, in the Communion service the prayer of consecration follows mainly the Scottish orders derived from 1549 and found in the 1764 Book"
"Disapproving of the 'plainness' of the Scottish service he, together with his Archbishop of Canterbury, William Laud, sought to introduce the kind of liturgical practice in use in England. The centrepiece of this new strategy was the Prayer Book of 1637, a slightly modified version of the Anglican ""Book of Common Prayer"". Although this was devised by a panel of Scottish bishops, Charles' insistence that it be drawn up in secret and adopted sight-unseen led to widespread discontent. When the Prayer Book was finally introduced at St Giles Cathedral in Edinburgh in mid-1637 it caused an outbreak of rioting, which,"
"to the psalms of the Night office, called ""ganonaklookh"" (Canon head). The Book of Common Prayer, first published in 1549 and revised down the centuries, constitutes the basis of the liturgy for Anglicans and Anglican Use Roman Catholics. All Anglican prayer books provide offices for Morning Prayer (often called Mattins or Matins) and Evening Prayer (colloquially known as Evensong). Since the early 20th century, revised editions of the Book of Common Prayer or supplemental service books published by Anglican churches have often added offices for midday prayer and Compline. The proposed Book of Common Prayer (1928) of the Church of"
"who in the drawing up of the ""Book of Common Prayer"" represented the Bangor use. In 1551 he was placed on the council for Wales. At the beginning of Queen Mary's reign he was retained and was made a member of the commission which expelled most of the bishops. He was on 1 March 1554 translated to the diocese of Hereford in place of John Harley, who had been deprived. He died on 22 September 1557. Robert Parfew Robert Parfew (or Robert Warton) (died 1557) was an English Benedictine abbot, at the time of the dissolution of the monasteries, and"
"breach with Rome. The Archbishop of Canterbury, Thomas Cranmer, and the regent of King Edward VI, the Duke of Somerset, were decidedly Protestant-minded. However, much work remained to bring reformed ideas to the clergy and to the people. On 7 April 1549, Knox was licensed to work in the Church of England. His first commission was in Berwick-upon-Tweed. He was obliged to use the recently released ""Book of Common Prayer"", which maintained the structure of the Sarum Rite while adapting the content to the doctrine of the reformed Church of England. Knox, however, modified its use to accord with the"
"contemplative treatise, ""The Cloud of Unknowing"": Cranmer's translation first appeared in the First Prayer Book of Edward VI (1549), and carried over unchanged (aside from modernisation of spelling) in the Second Prayer Book of Edward VI (1552) and The Book of Common Prayer (1662), and thence to all Anglican prayer books based on The Book of Common Prayer. This translation is still used in many Anglican churches: The 1979 Book of Common Prayer published by The Episcopal Church includes a version in Rite Two with modern wording: The 1978 ""Lutheran Book of Worship"" and the 1980 Alternative Service Book published"
"of major religious upheaval in England. After the death of Henry VIII in 1547, the new King Edward VI advanced the Reformation in England, introducing major changes to the liturgy of the Church of England. In 1549, Thomas Cranmer's new Book of Common Prayer swept away the old Latin liturgy and replaced it with prayers in English. This brand new liturgy suddenly demanded that new music should be written for the church in English, and musicians of the Chapel Royal such as Thomas Tallis, John Sheppard, and Robert Parsons were called upon to demonstrate that the new Protestantism was no"
"Common Prayer, the form in which Peter Martyr read it when consulted over its review by Cranmer. Peter Martyr doubted if the bishops would approve it, but Cheke foreknew the King's determination to implement it. In October 1550 his friend Martin Bucer, Cambridge Regius Professor of Divinity (who was indebted to Cheke for some favour offered by the King towards his countryman Johann Sleidan), presented him with the draft manuscript of his ""De Regno Christi"" (which remained unpublished until 1557). With Sir Thomas Smith, William Cecil, Sir Anthony Wingfield, Sir Thomas Wroth and Sir Ralph Sadler, Cheke gave evidence at"
"of Common Prayer (published 1789), which were to be submitted to Church of England authorities. At the convention of the Diocese of Pennsylvania in 1786, he was elected its first bishop and sailed for England with Dr. Samuel Provoost of New York, seeking consecration. After passage of a special enabling act by Parliament, White and Provoost were consecrated in early 1787 by the archbishops of Canterbury and York. Bishop White returned to Philadelphia that Easter Sunday. In 1789, under White's direction, the first meeting of the House of Bishops was held at Christ Church, marking the first true General Convention"
"he was appointed Archbishop of Canterbury. There he generally followed the lead of his friend the Lord Chancellor, and frequently came into disputes with the Duke of Newcastle, the Secretary of State. Herring, like his immediate predecessor, had taken a generally Hanoverian side through the Bangorian controversy and stood against the convocation. Herring is generally credited as being the author of ""A New Form of Common Prayer"", published anonymously in 1753 in response to John Jones' ""Candid Disquisitions"" (1749). However, as a conciliator he eschewed controversy and rejoiced that he was ""called up to this high station, at a time,"