User:Ltwin/Sandbox BCP (1552)
Content
[edit]Liturgical calendar
[edit]Morning and evening prayer
[edit]Holy Communion
[edit]The Gloria was moved to the end of the communion service.[1]
The first part of the service was called ante-Communion.[1] The priest began the service by praying the Collect for Purity. Unlike the 1549 service (which featured the singing of an introit psalm, the Kyrie and the Gloria), the new service directed the priest to recite the Ten Commandments.[2] After each commandment, the congregation responded with "Lord have mercy upon us, and incline our hearts to keep this law."[3] As in the 1549 service, the priest then said the collect of the day and a collect for the king. This was followed by the Epistle and Gospel readings assigned for the day. The Nicene Creed was then recited. After the creed, a sermon or reading from the First Book of Homilies would follow.[4] After the sermon, money was collected for the poor, but this was not called an offertory as it had been in the 1549 book. After the collection, the priest prayed for the church militant on earth—a departure from 1549 in which the priest also prayed for those who had died.[2]
With the priest standing on the north side of the communion table, the ante-Communion progressed as follows:[5]
- Collect for Purity
- Recitation of the Ten Commandments (Congregants responded with "Lord have mercy upon us, and incline our hearts to keep this law" after each commandment)[6]
- collect of the day
- collect for the king
- Epistle and Gospel readings assigned for the day
- Nicene Creed
- sermon (if no sermon a reading from the First Book of Homilies)
- exhortation to remember the poor (here the priest quoted scriptural sentences about generosity and almsgiving, such as Matthew 6:19–20, as in the 1549 version)
- collection for the poor (any reference to an offertory was removed in this version)
- prayer for the whole state of the church (a bidding prayer taken from the 1549 canon but with prayer for the dead and to saints removed)[7]
The second part of the service began with an exhortation to worthy communion as in the 1549 version.[note 1] The Lord's Supper is described as a pledge of Christ's love. Those who worthily receive the sacrament spiritually feed on Christ and are united with him as children of God. Worthy reception means having sorrow for sins, charity toward the world, and repentance. Those who receive unworthily are warned that they eat and drink their own damnation.[8]
Those receiving communion knelt for the general confession of sin and received absolution from the priest. Following the absolution, the priest quoted the "comfortable words" from Matthew 11:28, John 3:16, 1 Timothy 1:15 and 1 John 2:1–2. Then followed the Sursum corda ("Lift up your hearts"), preface and Sanctus (without the Benedictus).[note 2] The theme of lifting up hearts to God appealed to the Reformed belief in meeting Christ spiritually in heaven. After the Sanctus, the priest knelt at the communion table and prayed in the name of all the communicants the Prayer of Humble Access.[2]
| 1549 Eucharistic Prayer | 1552 Eucharistic Prayer |
|---|---|
|
Hear us, O merciful Father, we beseech thee, and with thy Holy Spirit and Word, vouchsafe to bl+ess and sanc+tify these thy gifts and creatures of bread and wine, that they may be unto us the body and blood of thy most dearly beloved Son Jesus Christ ...[9] |
Hear us, O merciful Father, we beseech thee, and grant that we, receiving these thy creatures of bread and wine, according to thy Son our Savior Jesus Christ’s holy institution, in remembrance of his death and passion, may be partakers of his most blessed body and blood ...[9] |
Significant changes were made to the eucharistic prayer compared to the 1549 version. The 1552 prayer lacked any consecration or blessing of the bread and wine.[2] The new prayer implies that communicants partake of Christ's body and blood in the act of eating and drinking the bread and wine—whether these elements actually are the body and blood of Christ is irrelevant. In the words of Anglican theologian Charles Hefling, "whereas the original prayer asked God for a change in the material gifts ('that they may be'), the revised version eliminates the words bless and sanctify, and asks instead for a change in the communicants who receive what is given ('that we, receiving . . . may be')".[10]
Rather, the priest prayed that the communicants might receive the body and blood of Christ:[2]
The words of institution followed and communion took place immediately. There was controversy over how people should receive communion: kneeling or seated. John Knox protested against kneeling.[11] Ultimately, it was decided that communicants should continue to kneel, but the Privy Council ordered that the Black Rubric be added to the prayer book to clarify the purpose of kneeling. The rubric denied "any real and essential presence ... of Christ's natural flesh and blood" in the Eucharist and was the clearest statement of Eucharistic theology in the prayer book.[12] The 1552 service removed any reference to the "body of Christ" in the words of administration to reinforce the teaching that Christ's presence in the Eucharist was a spiritual presence and, in the words of Marshall, "limited to the subjective experience of the communicant".[13]
| 1549 Words of Administration | 1552 Words of Administration |
|---|---|
|
|
Instead of unleavened wafers, the prayer book instructed that ordinary bread was to be used "to take away the superstition which any person hath, or might have".[13] To further emphasise there was no holiness in the bread and wine, any leftovers were to be taken home by the curate for ordinary consumption. This prevented eucharistic adoration of the reserved sacrament above the high altar.[15][2][13]
After communion, the priest prayed the Lord's Prayer. For the prayer that followed, the BCP provided two options. The priest could say a prayer of thanksgiving as in the 1549 version.[note 3] Alternatively, the priest could pray an abridged prayer of oblation originally found in the 1549 canon, which asks God to accept the congregation's sacrifice of praise.[7][note 4] The service concluded with the Gloria and a blessing.[2]
May be able to use this stuff
Anglican bishop and scholar Colin Buchanan interprets the prayer book to teach that "the only point where the bread and wine signify the body and blood is at reception".[16]
Sacrifice of the Mass on page 24 of Moorman The Anglican Spiritual Tradition
Treatment of sacramental bread (MacCulloch p. 506). MacCulloch on Communion service pp. 507-508)
Diarmaid MacCulloch suggests that Cranmer's own Eucharistic theology in these years approximated most closely to that of Heinrich Bullinger; but that he intended the Prayer Book to be acceptable to the widest range of Reformed Eucharistic belief, including the high sacramental theology of Bucer and John Calvin.[17] Indeed, he seems to have aligned his views with the latter by 1546. At the same time, however, Cranmer intended that constituent parts of the rites gathered into the Prayer Book should still, so far as possible, be recognizably derived from traditional forms and elements.
Not sure if I still need this (repeats what is in the 1549 section)
Shifts in Eucharistic theology between 1548 and 1552 also made the prayer book unsatisfactory—during that time English Protestants achieved a consensus rejecting any real bodily presence of Christ in the Eucharist. Some influential Protestants such as Vermigli defended Zwingli's symbolic view of the Eucharist. Less radical Protestants such as Bucer and Cranmer advocated for a spiritual presence in the sacrament.[18] Cranmer himself had already adopted receptionist views on the Lord's Supper.[19]
| 1549 Words of Administration | 1552 Words of Administration | 1559 Words of Administration |
|---|---|---|
|
|
|
Baptism
[edit]Other services
[edit]Penance on page 23-24 of Moorman The Anglican Spiritual Tradition
Confirmation
Matrimony
Visitation of the sick
Communion of the sick
Burial
In the new prayer book, the last vestiges of prayers for the dead were removed from the funeral service.[20] Most drastic of all was the removal of the Burial service from church: it was to take place at the graveside.[21] In 1549, there had been provision for a Requiem (not so called) and prayers of commendation and committal, the first addressed to the deceased. All that remained was a single reference to the deceased, giving thanks for their delivery from 'the myseryes of this sinneful world'. This new Order for the Burial of the Dead was a drastically stripped-down memorial service designed to undermine definitively the whole complex of traditional beliefs about Purgatory and intercessory prayer.[22][23]
Thanksgiving of women after child-birth
In 1549, called the purification of women.[24]
Commination against sinners
The Ash Wednesday devotions were re-named the Commination service.[24]
Ordinal
Vestments and music
[edit]Clerical vestments were simplified—ministers were only allowed to wear the surplice and bishops had to wear a rochet.[13]
After 1553
[edit]From English Reformation article: 1552 prayer book and parish confiscations
[edit]Not in article: might be useful
Throughout Edward's reign, inventories of parish valuables, ostensibly for preventing embezzlement, convinced many the government planned to seize parish property, just as was done to the chantries.[25] These fears were confirmed in March 1551 when the Privy Council ordered the confiscation of church plate and vestments "for as much as the King's Majestie had neede [sic] presently of a mass of money".[26] No action was taken until 1552–1553 when commissioners were appointed. They were instructed to leave only the "bare essentials" required by the 1552 Book of Common Prayer—a surplice, tablecloths, communion cup and a bell. Items to be seized included copes, chalices, chrismatories, patens, monstrances and candlesticks.[27] Many parishes sold their valuables rather than have them confiscated at a later date.[25] The money funded parish projects that could not be challenged by royal authorities.[28] In many parishes, items were concealed or given to local gentry who had, in fact, lent them to the church.[29]
The confiscations caused tensions between Protestant church leaders and Warwick, now Duke of Northumberland. Cranmer, Ridley and other Protestant leaders did not fully trust Northumberland. Northumberland in turn sought to undermine these bishops by promoting their critics, such as Jan Laski and John Knox.[30] Cranmer's plan for a revision of English canon law, the Reformatio legum ecclesiasticarum, failed in Parliament due to Northumberland's opposition.[31] Despite such tensions, a new doctrinal statement to replace the King's Book was issued on royal authority in May 1553. The Forty-two Articles reflected the Reformed theology and practice taking shape during Edward's reign, which historian Christopher Haigh describes as a "restrained Calvinism".[32] It affirmed predestination and that the King of England was Supreme Head of the Church of England under Christ.[33]
References
[edit]Citations
[edit]- ^ DEARLY beloved in the Lord, ye that mind to come to the holy Communion of the body and blood of our Saviour Christ, must consider what Saint Paul writeth to the Corinthians, how he exhorteth all persons diligently to try and examine themselves, before they presume to eat of that bread and drink of that cup. For as the benefit is great, if with a truly penitent heart and lively faith we receive that holy Sacrament; (for then we spiritually eat the flesh of Christ, and drink his blood; then we dwell in Christ, and Christ in us; we be one with Christ, and Christ with us;) so is the danger great, if we receive the same unworthily. For then we be guilty of the body and blood of Christ our Saviour; we eat and drink our own damnation, not considering the Lord's body; we kindle God's wrath against us; we provoke him to plague us with divers diseases, and sundry kinds of death. Therefore, if any of you be a blasphemer of God, an hinderer or slanderer of his Word, an adulterer, or be in malice, or envy, or in any other grievous crime, bewail your sins, and come not to this holy Table; lest, after the taking of that holy Sacrament, the devil enter into you, as he entered into Judas, and fill you full of all iniquities, and bring you to destruction both of body and soul. Judge therefore yourselves, (brethren) that ye be not judged of the Lord; repent you truly for your sins past; have a lively and stedfast faith in Christ our Saviour; amend your lives, and be in perfect charity with all men; so shall ye be meet partakers of those holy mysteries. And above all things ye must give most humble and hearty thanks to God, the Father, the Son, and the Holy Ghost, for the redemption of the world by the death and passion of our Saviour Christ, both God and man; who did humble himself, even to the death upon the cross, for us miserable sinners, which lay in darkness and shadow of death; that he might make us the children of God, and exalt us to everlasting life. And to the end that we should alway remember the exceeding great love of our Master and only Saviour, Jesu Christ, thus dying for us, and the innumerable benefits (which by his precious blood-shedding) he hath obtained to us; he hath instituted and ordained holy mysteries, as pledges of his love, and continual remembrance of his death, to our great and endless comfort. To him therefore, with the Father and the Holy Ghost, let us give (as we are most bounden) continual thanks; submitting ourselves wholly to his holy will and pleasure, and studying to serve him in true holiness and righteousness all the days of our life. Amen.[6]
- ^ The Benedictus is that part of the Sanctus saying "Hosanna in the highest. Blessed is he that cometh in the name of the Lord".
- ^ ALMIGHTY and everliving God, we most heartily thank thee, for that thou dost vouchsafe to feed us, which have duly received these holy mysteries, with the spiritual food of the most precious body and blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favour and goodness toward us; and that we be very members incorporate in thy mystical body, which is the blessed company of all faithful people; and be also heirs through hope of thy everlasting kingdom, by the merits of the most precious death and passion of thy dear Son. We now most humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in, through Jesus Christ our Lord; to whom, with thee and the Holy Ghost, be all honour and glory, world without end. Amen.[6]
- ^ O LORD and heavenly Father, we thy humble servants entirely desire thy fatherly goodness mercifully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grant, that by the merits and death of thy Son Jesus Christ, and through faith in his blood, we (and all thy whole Church) may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and lively sacrifice unto thee: humbly beseeching thee, that all we, which be partakers of this holy Communion, may be fulfilled with thy grace and heavenly benediction. And although we be unworthy, through our manifold sins, to offer unto thee any sacrifice, yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offences, through Jesus Christ our Lord; by whom, and with whom, in the unity of the holy Ghost, all honour and glory be unto thee, O Father Almighty, world without end. Amen.[6]
- ^ a b Hefling 2021, p. 116.
- ^ a b c d e f g Jeanes 2006, p. 33.
- ^ "The Order for the Administration of the Lord's Supper, or Holy Communion". Book of Common Prayer. 1552. Archived from the original on February 25, 2022. Retrieved February 25, 2022.
- ^ Jeanes 2006, p. 31.
- ^ Jeanes 2006, pp. 31–33.
- ^ a b c d "The Order for the Administration of the Lord's Supper, or Holy Communion". Book of Common Prayer. 1552. Archived from the original on February 25, 2022. Retrieved February 25, 2022.
- ^ a b Hefling 2021, p. 117.
- ^ Hefling 2021, p. 103.
- ^ a b Hefling 2021, p. 120.
- ^ Hefling 2021, pp. 119–120.
- ^ Haigh 1993, p. 180.
- ^ Jeanes 2006, p. 25.
- ^ a b c d Marshall 2017, p. 348.
- ^ a b Hefling 2021, p. 131.
- ^ Duffy 2005, p. 474.
- ^ MacCulloch 1996, p. 507.
- ^ (MacCulloch 1996, p. 615)
- ^ Haigh 1993, p. 179.
- ^ MacCulloch (1996, pp. 461, 492) quotes Cranmer as explaining "And therefore in the book of the holy communion, we do not pray that the creatures of bread and wine may be the body and blood of Christ; but that they may be to us the body and blood of Christ" and also "I do as plainly speak as I can, that Christ's body and blood be given to us in deed, yet not corporally and carnally, but spiritually and effectually."
- ^ Duffy 2005, p. 475.
- ^ Spinks 1999, p. 187.
- ^ Procter & Frere 1965, p. 81.
- ^ Duffy 2005, pp. 472–5.
- ^ a b Jeanes 2006, p. 26.
- ^ a b Marshall 2017, p. 320.
- ^ Duffy 2005, p. 476.
- ^ Duffy 2005, p. 477.
- ^ Duffy 2005, pp. 484–485. Among many examples: in Haddenham, Cambridgeshire, a chalice, paten and processional cross were sold and the proceeds devoted to flood defences; in the wealthy Rayleigh parish, £10 worth of plate was sold to pay for the cost of the required reforms—the need to buy a parish chest, Bible and communion table.
- ^ Duffy 2005, p. 490: At Long Melford, Sir John Clopton, a patron of the church, bought up many of the images, probably to preserve them.
- ^ Marshall 2017, p. 350.
- ^ Marshall 2017, p. 352.
- ^ Haigh 1993, p. 181.
- ^ Marshall 2017, pp. 353–354.
Bibliography
[edit]- Caraman, Philip (1994), The Western Rising 1549: the Prayer Book Rebellion, Tiverton: Westcountry Books, ISBN 1-898386-03-X
- Duffy, Eamon (2003), The Voices of Morebath: Reformation and Rebellion in an English Village, Yale University Press, ISBN 0-300-09825-1
- Duffy, Eamon (2005). The Stripping of the Altars: Traditional Religion in England, c. 1400–c. 1580 (2nd ed.). Yale University Press. ISBN 978-0-300-10828-6.
- Gibson, E.C.S (1910), The First and Second Prayer Books of Edward VI, Everyman's Library
- Haigh, Christopher (1993). English Reformations: Religion, Politics, and Society Under the Tudors. Oxford University Press. ISBN 978-0-19-822162-3.
- Hefling, Charles (2021). The Book of Common Prayer: A Guide. Guides to Sacred Texts. Oxford University Press. doi:10.1093/oso/9780190689681.001.0001. ISBN 9780190689681.
- Jacobs, Alan (2013). The Book of Common Prayer: A Biography. Lives of Great Religious Books. Princeton University Press. ISBN 9780691191782.
- Jeanes, Gordon (2006). "Cranmer and Common Prayer". In Hefling, Charles; Shattuck, Cynthia (eds.). The Oxford Guide to The Book of Common Prayer: A Worldwide Survey. Oxford University Press. pp. 21–38. ISBN 978-0-19-529756-0.
- Jones, Cheslyn; Wainwright, Geoffrey; Yarnold, Edward; Bradshaw, Paul, eds. (1992). The Study of Liturgy (revised ed.). SPCK. ISBN 978-0-19-520922-8.
- Leaver, Robin A. (2006). "The Prayer Book 'Noted'". In Hefling, Charles; Shattuck, Cynthia (eds.). The Oxford Guide to The Book of Common Prayer: A Worldwide Survey. Oxford University Press. pp. 39–43. ISBN 978-0-19-529756-0.
- Leonel, Mitchell (2006). "Sanctifying Time: The Calendar". In Hefling, Charles; Shattuck, Cynthia (eds.). The Oxford Guide to The Book of Common Prayer: A Worldwide Survey. Oxford University Press. pp. 476–483. ISBN 978-0-19-529756-0.
- MacCulloch, Diarmaid (1996). Thomas Cranmer: A Life (revised ed.). London: Yale University Press. ISBN 9780300226577.
- Marshall, Peter (2017). Heretics and Believers: A History of the English Reformation. Yale University Press. ISBN 0300170629.
- Moorman, John R. H. (1983). The Anglican Spiritual Tradition. Springfield, Illinois, US: Templegate Publishers. ISBN 0-87243-139-8.
- Pollard, Alfred Frederick (1905). Thomas Cranmer and the English Reformation, 1489-1556. G. P. Putnam's Sons.
- Procter, F; Frere, W H (1965), A New History of the Book of Common Prayer, St. Martin's Press
- Shagan, Ethan H. (2017). "The Emergence of the Church of England, c. 1520–1553". In Milton, Anthony (ed.). The Oxford History of Anglicanism. Vol. 1: Reformation and Identity, c. 1520–1662. Oxford University Press. pp. 28–44. ISBN 9780199639731.
- Spinks, Bryan D. (1999). "Cranmer's Methods of Liturgical Compilation". In Ayris, Paul; Selwyn, David (eds.). Thomas Cranmer:Churchman and Scholar. Woodbridge(UK): The Beydell Press.
- Strout, Shawn (September 2018). "Thomas Cranmer's Reform of the Sanctorale Calendar". Anglican and Episcopal History. 87 (3). Historical Society of the Episcopal Church: 307–324. JSTOR 26532536.
- Thompson, Bard (1961). Liturgies of the Western church. Meridian Books.
- Winship, Michael P. (2018). Hot Protestants: A History of Puritanism in England and America. Yale University Press. ISBN 978-0-300-12628-0.