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A New History Of The Book Of Common Prayer: With Rationale Of Its Offices
3
Francis Procter, Walter Howard Frere
Macmillan, 1908
Religion; Christianity; Anglican; Religion / Christianity / Anglican
- Sales Rank: #4770522 in Books
- Published on: 2011-10-07
- Original language: English
- Number of items: 1
- Dimensions: 9.69" h x 1.46" w x 7.44" l, 2.83 pounds
- Binding: Paperback
- 732 pages
Most helpful customer reviews
0 of 0 people found the following review helpful.
a classic; balanced and masterful
By Mr. D. P. Jay
This one of the classics texts concerning the Book of Common Prayer and I first read it as a teenager and it greatly influenced my views as a ‘prayer book catholic’, unhappy with various attempts to Romanise our liturgy by the likes of The English Missal.
The book consists of two parts: Part 1 is a general history of the Book, along with several source documents. Part 2 (“the Rationale”) describes the services themselves.
Walter Frere was an Anglo-Catholic and the book does reflect some of that viewpoint, although as a whole it is even-handed. There is a certain amount of untranslated Latin in this text; obviously the author assumed that the reader would know Latin.
The overall conclusion of this book is the Book of Common Prayer achieved balance between the various factions of the Church of England though the puritans never really accepted it (and still don’t).
The big issues were whether or not to celebrate saints’ days – in the end, black-letter days were dropped but red-letter ones retained; whether baptism was regenerative, the use of manual acts at the consecration of the Eucharistic element, the disposal of left over consecrated elements, the inclusion of the Apocrypha and whether psalms and scripture should be reads consecutively without too many ‘propers’ disturbing the flow, (While it had been the intent of the Benedictine rule to read through the greater part of the Bible in the course of the year, this intent increasingly failed to be realized, partly through the encroachment of a greater number of saints' days upon the regular course of reading, and partly through the development of the breviary. The practice of reading scripture in the Church originates in the Synagogue worship of Israel, which practice the early church took over and adapted for Christian use. The practice of daily reading seems to have begun in the eremitic tradition of the East from which it entered coenobitic forms of monasticism in the East and West; in the West the practice also appears in the religious establishments attached to various churches in Rome.) whether absolution was declaratory or a prayer for such.
In the litany, the words ‘miserable sinners’ were added to the kyrie eleison.
The reduction of the seven canonical hours to two is early: Not only did the committee appointed to draw up the book produce the finished version very quickly, already in 1548 the services of “Mattins” and “Evensong” were said to have been sung in English in St. Paul’s Cathedral and other London churches,.
Earlier, in 1543, Convocation had ordered that a chapter of the Bible should be read in English at Mattins and Evensong every Sunday and holy day, thus paving the way for the later revision.
Several changes were made to the daily offices when the 1549 Prayer Book was revised. The services in 1552 were now renamed “Morning Prayer” and “Evening Prayer,” further distancing them from their medieval predecessors, and were provided with a lengthy penitential introduction, much of it based upon Reformed sources. Proper psalms were included as alternatives to the gospel canticles, as the use of the latter was disliked by extreme reformers, and the Kyries were now placed after the Creed together with the other prayer material instead of before it.
“It is hardly too much to say that Divine Service traces its origin to the desire for the orderly recitation of the Psalter and reading of the Bible, and still exists for that purpose.”
Cathedrals please note that there is no liturgical precedent whatsoever for turning to the East during the Creed. I(The Hierurgia Anglicana records that the ancient practice of Eastward recitations were still retained at Manchester Cathedral in 1870, and Procter and Frere record that the custom at Salisbury, for recitation of the Nicene Creed only, “was for the choir to face the altar at the opening words, till they took up the signing, to turn to the altar again for the bowing at the Incarnatus, and again at the last clause to face the altar until the Offertory.”)
The Holy Communion only had two brief reasdingfs because it was assumed that people had already attended Morning Prayer. Procter and Frere's dislocated series of readings cannot be taken to mean a lack of coherence, order and system to the Trinity season, since they admit a logic to the readings in accord with the character of the season. "The Epistles are a series of exhortations to the practice of Christian virtues." They do not argue that the readings are therefore unrelated.
The most helpful section is the comparison of Latin and English Eucharistic prayers. Two columns compare, side by side, the Latin canon and Cranmer’s 1549 prayer which was later dismembered into separates: the church militant, the consecration and the prayer of oblation.
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