Litany, a Novel

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The career of a middle-aged Brazilian actor goes seriously off the rails—and then plunges into the abyss. Bad things happen in this second novel by Brazilian actress Torres The End , , and then bad goes to worse, but the tone of the novel remains closer to farce than tragedy. Having forsaken the soap operas that made him a star, the narrator has committed himself and his financial resources to a touring production of King Lear while his life offstage has become more Lear-like than his performance onstage. His mother has dementia; she believes her son is her husband, and she keeps trying to seduce him.

At least she talks.

A Prayerbook of Favorite Litanies

And so the family members he might expect to help him care for his mother have their hands full. The bulk of the novel finds him reminiscing on how he has found himself at this juncture. He remembers his early days studying under a radical polemicist, when he learned that revolution preached from the stage can lead to disastrous consequences. He found his own revolutionary inspiration in Hair ; it was lust that led him to acting and then to love with an older actress who found it impossible to separate her roles from her life a recurring theme throughout the book.

But in a novel like this, things can always get worse. There was a problem adding your email address. Please try again. Be the first to discover new talent! Each week, our editors select the one author and one book they believe to be most worthy of your attention and highlight them in our Pro Connect email alert. Sign up here to receive your FREE alerts. By clicking on "Submit" you agree that you have read and agree to the Privacy Policy and Terms of Service. Email Newsletter. The new offertory was simply a collection for the poor and referred only to an offering of praise and thanksgiving for Christ's one sacrifice.

Before the words of institution , the priest asks God the Father "with thy holy spirit and word, vouchsafe to bless and sanctify 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". Cranmer made clear elsewhere that to bless something meant only to set it apart for a holy purpose.

In praying "that they may be unto us the body and blood", Cranmer meant that the bread and wine would represent the body and blood, which can only be received spiritually. The elevation had been the central moment of the medieval Mass, attached as it was to the idea of real presence. For centuries it was held that Cranmer's theology of Christ's presence in the Eucharist was Zwinglian. It was actually closer to the Calvinist spiritual presence view and can be described as Receptionism and Virtualism: i.

Christ is really present but by the power of the Holy Spirit.

Glory and Its Litany of Horrors

This could be understood as identifying the bread with the body of Christ or following Cranmer's theology as a prayer that the communicant might spiritually receive the body of Christ by faith. Cranmer hoped to establish the practice of weekly congregational communion, and included exhortations to encourage this; and instructions that communion should never be received by the priest alone. This represented a radical change from late medieval practice—whereby the primary focus of congregational worship was taken to be attendance at the consecration, and adoration of the elevated consecrated host.

In late medieval England, lay people regularly received communion only at Easter. In the rite, those not receiving communion were supposed to leave after the offertory. If there were no communicants, the service was to end without Communion—known as Ante-Communion—and this was how it frequently did end. In the Middle Ages, baptism was believed to be necessary for salvation and would be performed soon after birth on any day of the week.

For Cranmer, salvation depended on God's prior election, so being unbaptised would not affect an infant's salvation. The Prayer Book restricted baptism to Sundays, feast days, or Morning and Evening Prayer when a congregation could observe and be reminded of their own baptisms. In case of emergency, baptism could be performed at home. Cranmer based his baptism service on Martin Luther 's service, which was a simplification of the long and complex medieval rite. Like communion, the baptism service maintained a traditional form. A few symbolic actions and repetitive prayers were kept, including one prayer of minor exorcism.

The child was signed with the cross prior to baptism and afterward dressed in traditional white baptismal clothing and anointed. It also included a blessing of the water in the baptismal font. Cranmer's work of simplification and revision was also applied to the Daily Offices, which were reduced to Morning and Evening Prayer. Cranmer hoped these would also serve as a daily form of prayer to be used by the laity, thus replacing both the late medieval lay observation of the Latin Hours of the Virgin and its English equivalent, the Primer.

His first draft, produced during Henry's reign, retained the traditional seven distinct canonical hours of Office prayer; but in his second draft, while he retained the Latin, he consolidated these into two. A chapter from the Old Testament and the New Testament were read at each service. Both offices had a canticle after each reading. At Evening Prayer, the Magnificat and Nunc dimittis were sung. The BCP was said to have pleased neither reformers nor their opponents, indeed the Catholic Bishop Gardiner could say of it was that it "was patient of a catholic interpretation".

It was clearly unpopular in the parishes of Devon and Cornwall where, along with severe social problems, its introduction was one of the causes of the "commotions", or rebellions in the summer of that year, partly because many Cornish people lacked sufficient English to understand it.

There was widespread opposition to the introduction of regular congregational Communion, partly because the extra costs of bread and wine that would fall on the parish; [ dubious — discuss ] but mainly out of an intense resistance to undertaking in regular worship, a religious practice previously associated with marriage or illness. The book was, from the outset, intended only as a temporary expedient, as Bucer was assured having met Cranmer for the first time in April 'concessions Thus, in the Eucharist , gone were the words Mass and altar ; the ' Lord have mercy ' was interleaved into a recitation of the Ten Commandments and the Gloria was removed to the end of the service.

The Eucharistic prayer was split in two so that Eucharistic bread and wine were shared immediately after the words of institution This is my Body.. This is my blood The Elevation of the Host had been forbidden in ; all manual acts were now omitted.

A New History of the Book of Common Prayer: Chapter 11, The Litany

The words at the administration of Communion which, in the prayer book of described the Eucharistic species as 'The body of our Lorde Jesus Christe The Peace, at which in the early Church the congregation had exchanged a greeting, was removed altogether. Vestments such as the stole , chasuble and cope were no longer to be worn, but only a surplice , removing all elements of sacrificial offering from the Latin Mass; so that it should cease to be seen as a ritual at which the priest, on behalf of the flock gave Christ to God and such as wanted partook of Christ; and might rather be seen as a ritual whereby Christ shared his body and blood, according to a different sacramental theology, with the faithful.

Cranmer recognized that the rite of Communion was capable of conservative misinterpretation and misuse in that the consecration rite might still be undertaken even when no congregational Communion followed. Consequently, in he thoroughly integrated Consecration and Communion into a single rite, with congregational preparation preceding the words of institution—such that it would not be possible to mimic the Mass with the priest communicating alone.

He appears nevertheless, to have been resigned to being unable for the present to establish in parishes the weekly practice of receiving Communion; so he restructured the service so as to allow ante-Communion as a distinct rite of worship—following the Communion rite through the readings and offertory, as far as the intercessory "Prayer for the Church Militant". Cranmer made sure in the Second Prayer Book Rite that no possible ambiguity or association with sacrifice would be made: the Prayer of Consecration ended with the Words of Institution.

The rest of the prayer that had followed was completely eliminated. There is an oblation of sorts but it is not the as in the Roman Rite in which the priest offers the sacrifice of Christ to God using bread and wine and by association the congregation during the consecration. The truncated Rite had referred to making and celebrating the memorial with the holy gifts without an oblation of them to God thus reducing the sacrifice to a memorial, prayers, praises and sentiments. In the Book the sacrifice of praise and thanksgiving is found in the optional post-communion Prayer of Oblation whereby the communicants ask that 'this our sacrifice of praise and thanksgiving' be accepted followed by the self-oblation of the communicants as holy and living sacrifices.

However such an arrangement raises the question what is the connection between the worshippers and the prayer of consecration other than to effect the Presence of Christ so they can make their communion and self-offering possible?

Presumably the recipients can do so as a result of having made their communion rather than by offering themselves in union with Christ during the consecration? The intention was to eliminate the faithful as co-offerors with Christ by attaching them to his sacrifice he alone had accomplished for them and reduce them to worthy recipients.

In making his changes he overthrew years of eucharistic liturgical doctrine and practice.

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. 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. In the baptism service, the signing with the cross was moved until after the baptism and the exorcism, the anointing, the putting-on of the chrysom robe and the triple immersion were omitted.

Most drastic of all was the removal of the Burial service from church: it was to take place at the graveside. 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. In other respects, however, both the Baptism and Burial services imply a theology of salvation that accords notably less with Reformed teachings than do the counterpart passages in the Thirty-Nine Articles of Religion.

In the Burial service, the possibility that a deceased person who has died in the faith may nevertheless not be counted amongst God's elect , is not entertained. In the Baptism service the priest explicitly pronounces the baptised infant as being now regenerate. In both cases, conformity with strict Reformed Protestant principles would have resulted in a conditional formulation. The continued inconsistency between the Articles of Religion and the Prayer Book remained a point of contention for Puritans; and would in the 19th century come close to tearing the Church of England apart, through the course of the Gorham judgement.

The Orders of Morning and Evening Prayer were extended by the inclusion of a penitential section at the beginning including a corporate confession of sin and a general absolution, although the text was printed only in Morning Prayer with rubrical directions to use it in the evening as well. The general pattern of Bible reading in was retained as it was in except that distinct Old and New Testament readings were now specified for Morning and Evening Prayer on certain feast days. Following the publication of the Prayer Book, a revised English Primer was published in ; adapting the Offices and Morning and Evening Prayer, and other prayers, for lay domestic piety.

The book, however, was used only for a short period, as Edward VI had died in the summer of and, as soon as she could do so, Mary I , restored union with Rome. The Latin Mass was re-established, altars, roods and statues were reinstated; an attempt was made to restore the English Church to its Roman affiliation.

Cranmer was punished for his work in the English Reformation by being burned at the stake on 21 March Nevertheless, the book was to survive. After Mary's death in , it became the primary source for the Elizabethan Book of Common Prayer, with subtle if significant changes only. Hundreds of Protestants fled into exile—establishing an English church in Frankfurt am Main.

A bitter and very public dispute ensued between those, such as Edmund Grindal and Richard Cox , who wished to preserve in exile the exact form of worship of the Prayer Book; and those, such as John Knox the minister of the congregation, who regarded that book as still partially tainted with compromise. Under Elizabeth I , a more permanent enforcement of the reformed Church of England was undertaken and the book was republished, scarcely altered, in The alterations, though minor, were however to cast a long shadow in the development of the Church of England.

It would be a long road back for the Church of England with no clear indication that it would retreat from the Settlement except for minor official changes. In one of the first moves to undo Cranmer the Queen insisted that the Words of Administration from the Book be placed before the words of administration in the Book thereby leaving re-opening the issue of the Real Presence. The Book, however, retained the truncated Prayer of Consecration which omitted any notion of objective sacrifice. However, from the 17th century some prominent Anglican theologians tried to cast a more traditional interpretation onto the text of the Rite as a Commemorative Sacrifice and Heavenly Offering even though the words of the Rite did not support such.

Another move, the " Ornaments Rubric ", related to what clergy were to wear while conducting services. Instead of the banning of all vestments except the rochet for bishops and the surplice for parish clergy, it permitted "such ornaments This allowed substantial leeway for more traditionalist clergy to retain the vestments which they felt were appropriate to liturgical celebration namely Mass vestments such as albs, chasubles, dalmatics, copes, stoles, maniples et cetera at least until the Queen gave further instructions per the text the Act of Uniformity of The Rubric also stated that the communion service should be conducted in the 'accustomed place' namely facing a Table against the wall with the priest facing it.

The Rubric was placed at the section regarding Morning and Evening Prayer in this book and in the and Books. It was to be the basis of claims in the 19th century that vestments such as chasubles, albs and stoles were legal. The instruction to the congregation to kneel when receiving communion was retained; but the Black Rubric 29 in the Forty-Two Articles of Faith which were reduced to 39 which denied any "real and essential presence" of Christ's flesh and blood, was removed to "conciliate traditionalists" and aligned with Queen's sensibilities.

Therefore, nothing at all was stated in the Prayer Book about a theory of the Presence or forbidding reverence or adoration of Christ in the Sacrament. On this issue, however, the Prayer was at odds with the repudiation of Transubstantiation and carrying about the Blessed Sacrament in the Thirty-Nine Articles of Religion. As long as one did not subscribe publicly to or assert the latter one was left to hold whatever opinion one wanted on the former. The Queen herself was famous for saying she was not interested in "looking in the windows of men's souls.

Among Cranmer's innovations, retained in the new book was the requirement of weekly Holy Communion services. In practice, as before the English Reformation, many received communion rarely, as little as once a year in some cases; George Herbert estimated it as no more than six times. Diarmaid MacCulloch describes the new act of worship as, "a morning marathon of prayer, scripture reading, and praise, consisting of mattins, litany, and ante-communion, preferably as the matrix for a sermon to proclaim the message of scripture anew week by week.

Many ordinary churchgoers—that is those who could afford a copy as it was expensive—would own a copy of the prayer book. Judith Maltby cites a story of parishioners at Flixton in Suffolk who brought their own prayer books to church in order to shame their vicar into conforming with it: they eventually ousted him. Its use was destined for the universities. The Welsh edition of the Book of Common Prayer was published in It was translated by William Salesbury assisted by Richard Davies.

However, from the 17th century some prominent Anglican theologians tried to cast a more traditional interpretation onto it as a Commemorative Sacrifice and Heavenly Offering even though the words of the Rite did not support the Prayer Book to interpret itself. However, these Rites asserted a kind of Virtualism in regard to the Real Presence while making the Eucharist a material sacrifice because of the oblation, [67] and the retention of " On Elizabeth's death in , the book, substantially that of which had been regarded as offensive by some, such as Bishop Stephen Gardiner , as being a break with the tradition of the Western Church, had come to be regarded in some quarters as unduly Catholic.

This was in effect a series of two conferences: i between James and the bishops; ii between James and the Puritans on the following day. The Puritans raised four areas of concern: purity of doctrine; the means of maintaining it; church government; and the Book of Common Prayer. Confirmation, the cross in baptism, private baptism, the use of the surplice, kneeling for communion, reading the Apocrypha ; and subscription to the BCP and Articles were all touched on. On the third day, after James had received a report back from the bishops and made final modifications, he announced his decisions to the Puritans and bishops.

The business of making the changes was then entrusted to a small committee of bishops and the Privy Council and, apart from tidying up details, this committee introduced into Morning and Evening Prayer a prayer for the Royal Family; added several thanksgivings to the Occasional Prayers at the end of the Litany; altered the rubrics of Private Baptism limiting it to the minister of the parish, or some other lawful minister, but still allowing it in private houses the Puritans had wanted it only in the church ; and added to the Catechism the section on the sacraments.

The changes were put into effect by means of an explanation issued by James in the exercise of his prerogative under the terms of the Act of Uniformity and Act of Supremacy. The accession of Charles I — brought about a complete change in the religious scene in that the new king used his supremacy over the established church "to promote his own idiosyncratic style of sacramental Kingship" which was "a very weird aberration from the first hundred years of the early reformed Church of England". He questioned "the populist and parliamentary basis of the Reformation Church" and unsettled to a great extent "the consensual accommodation of Anglicanism".

With the defeat of Charles I — in the Civil War, the Puritan pressure, exercised through a much-changed Parliament, had increased. Puritan-inspired petitions for the removal of the prayer book and episcopacy " root and branch " resulted in local disquiet in many places and, eventually, the production of locally organized counter petitions. The parliamentary government had its way but it became clear that the division was not between Catholics and Protestants, but between Puritans and those who valued the Elizabethan settlement. How widely the Directory was used is not certain; there is some evidence of its having been purchased, in churchwardens' accounts, but not widely.

The Prayer Book certainly was used clandestinely in some places, not least because the Directory made no provision at all for burial services. Following the execution of Charles I in and the establishment of the Commonwealth under Lord Protector Cromwell , it would not be reinstated until shortly after the restoration of the monarchy to England. John Evelyn records, in Diary , receiving communion according to the Prayer Book rite:. However, when John Knox returned to Scotland in , he continued to use the Form of Prayer he had created for the English exiles in Geneva and, in , this supplanted the Book of Common Prayer under the title of the Book of Common Order.

First used in , it was never accepted, having been violently rejected by the Scots. During one reading of the book at the Holy Communion in St Giles' Cathedral , the Bishop of Brechin was forced to protect himself while reading from the book by pointing loaded pistols at the congregation.

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For liturgy they looked to Laud's book and in the first of the "wee bookies" was published, containing, for the sake of economy, the central part of the Communion liturgy beginning with the offertory. Between then and , when a more formal revised version was published, a number of things happened which were to separate the Scottish Episcopal liturgy more firmly from either the English books of or First, informal changes were made to the order of the various parts of the service and inserting words indicating a sacrificial intent to the Eucharist clearly evident in the words, "we thy humble servants do celebrate and make before thy Divine Majesty with these thy holy gifts which we now OFFER unto thee, the memorial thy Son has commandeth us to make;" secondly, as a result of Bishop Rattray's researches into the liturgies of St James and St Clement, published in , the form of the invocation was changed.

These changes were incorporated into the book which was to be the liturgy of the Scottish Episcopal Church until when it was revised but it was to influence the liturgy of the Episcopal Church in the United States. A completely new revision was finished in and several alternative orders of the Communion service and other services have been prepared since then. Attempts by the Presbyterians, led by Richard Baxter , to gain approval for an alternative service book failed. Their major objections exceptions were: firstly, that it was improper for lay people to take any vocal part in prayer as in the Litany or Lord's Prayer , other than to say "amen"; secondly, that no set prayer should exclude the option of an extempore alternative from the minister; thirdly, that the minister should have the option to omit part of the set liturgy at his discretion; fourthly, that short collects should be replaced by longer prayers and exhortations; and fifthly, that all surviving "Catholic" ceremonial should be removed.

The suggested changes intent was to achieve a greater correspondence between liturgy and Scripture. The bishops gave a frosty reply. They declared that liturgy could not be circumscribed by Scripture, but rightfully included those matter which were "generally received in the Catholic church. Thompson , p.

The Savoy Conference ended in disagreement late in July , but the initiative in prayer book revision had already passed to the Convocations and from there to Parliament. Spurr , p. For example, the inclusion in the intercessions of the Communion rite of prayer for the dead was proposed and rejected. The introduction of "Let us pray for the whole state of Christ's Church militant here in earth" remained unaltered and only a thanksgiving for those "departed this life in thy faith and fear" was inserted to introduce the petition that the congregation might be "given grace so to follow their good examples that with them we may be partakers of thy heavenly kingdom".

Griffith Thomas commented that the retention of the words "militant here in earth" defines the scope of this petition: we pray for ourselves, we thank God for them, and adduces collateral evidence to this end. Griffith Thomas , pp. This was achieved by the insertion of the words "and oblations" into the prayer for the Church and the revision of the rubric so as to require the monetary offerings to be brought to the table instead of being put in the poor box and the bread and wine placed upon the table. Previously it had not been clear when and how bread and wine got onto the altar. The so-called "manual acts", whereby the priest took the bread and the cup during the prayer of consecration, which had been deleted in , were restored; and an "amen" was inserted after the words of institution and before communion, hence separating the connections between consecration and communion which Cranmer had tried to make.

After communion, the unused but consecrated bread and wine were to be reverently consumed in church rather than being taken away for the priest's own use. By such subtle means were Cranmer's purposes further confused, leaving it for generations to argue over the precise theology of the rite. One change made that constituted a concession to the Presbyterian Exceptions, was the updating and re-insertion of the so-called " Black Rubric ", which had been removed in This now declared that kneeling in order to receive communion did not imply adoration of the species of the Eucharist nor "to any Corporal Presence of Christ's natural Flesh and Blood"—which, according to the rubric, were in heaven, not here.

Unable to accept the new book, ministers were deprived. Edwards , p. With two exceptions, some words and phrases which had become archaic were modernised; secondly, the readings for the epistle and gospel at Holy Communion, which had been set out in full since , were now set to the text of the Authorized King James Version of the Bible.

The Psalter , which had not been printed in the , or books—was in provided in Miles Coverdale 's translation from the Great Bible of It was this edition which was to be the official Book of Common Prayer during the growth of the British Empire and, as a result, has been a great influence on the prayer books of Anglican churches worldwide, liturgies of other denominations in English, and of the English people and language as a whole.

Between and the 19th century, further attempts to revise the Book in England stalled. James wished to achieve toleration for those of his own Roman Catholic faith, whose practices were still banned. This, however, drew the Presbyterians closer to the Church of England in their common desire to resist 'popery'; talk of reconciliation and liturgical compromise was thus in the air.

But with the flight of James in and the arrival of the Calvinist William of Orange the position of the parties changed. The Presbyterians could achieve toleration of their practices without such a right being given to Roman Catholics and without, therefore, their having to submit to the Church of England, even with a liturgy more acceptable to them.

They were now in a much stronger position to demand changes that were ever more radical. John Tillotson , Dean of Canterbury pressed the king to set up a commission to produce such a revision Fawcett , p. The so-called Liturgy of Comprehension of , which was the result, conceded two thirds of the Presbyterian demands of ; but, when it came to convocation the members, now more fearful of William's perceived agenda, did not even discuss it and its contents were, for a long time, not even accessible Fawcett , p.

This work, however, did go on to influence the prayer books of many British colonies. By the 19th century, pressures to revise the book were increasing. Adherents of the Oxford Movement , begun in , raised questions about the relationship of the Church of England to the apostolic church and thus about its forms of worship. Known as Tractarians after their production of Tracts for the Times on theological issues, they advanced the case for the Church of England being essentially a part of the "Western Church", of which the Roman Catholic Church was the chief representative.

The Act had no effect on illegal practices: five clergy were imprisoned for contempt of court and after the trial of the much loved Bishop Edward King of Lincoln, it became clear that some revision of the liturgy had to be embarked upon Carpenter , p. One branch of the Ritualism movement argued that both "Romanisers" and their Evangelical opponents, by imitating, respectively, the Church of Rome and Reformed churches, transgressed the Ornaments Rubric of " These adherents of ritualism, among whom were Percy Dearmer and others, claimed that the Ornaments Rubric prescribed the ritual usages of the Sarum Rite with the exception of a few minor things already abolished by the early reformation.

Following a Royal Commission report in , work began on a new prayer book. It took twenty years to complete, prolonged partly due to the demands of the First World War and partly in the light of the constitution of the Church Assembly, which "perhaps not unnaturally wished to do the work all over again for itself" Neill , p. In , the work on a new version of the prayer book reached its final form. In order to reduce conflict with traditionalists, it was decided that the form of service to be used would be determined by each congregation. With these open guidelines, the book was granted approval by the Church of England Convocations and Church Assembly in July However, it was defeated by the House of Commons in The effect of the failure of the book was salutary: no further attempts were made to revise the Book of Common Prayer.

Instead a different process, that of producing an alternative book, led to the publication of Series 1, 2 and 3 in the s, the Alternative Service Book and subsequently to the Common Worship series of books. Both differ substantially from the Book of Common Prayer, though the latter includes in the Order Two form of the Holy Communion a very slight revision of the prayer book service, largely along the lines proposed for the Prayer Book. Order One follows the pattern of the modern Liturgical Movement. With British colonial expansion from the 17th century onwards, Anglicanism spread across the globe.

The new Anglican churches used and revised the use of the Book of Common Prayer , until they, like the English church, produced prayer books which took into account the developments in liturgical study and practice in the 19th and 20th centuries which come under the general heading of the Liturgical Movement. This prayer book is still in use in some churches in southern Africa, however it has been largely replaced by An Anglican Prayerbook and its translations to the other languages in use in southern Africa.

After the communists took over mainland China, the Diocese of Hong Kong and Macao became independent of the Chung Hua Sheng Kung Hui, and continued to use the edition issued in Shanghai in with a revision in The Church of South India was the first modern Episcopal uniting church, consisting as it did, from its foundation in , at the time of Indian independence, of Anglicans, Methodists, Congregationalists, Presbyterians and Reformed Christians.

Its liturgy, from the first, combined the free use of Cranmer's language with an adherence to the principles of congregational participation and the centrality of the Eucharist, much in line with the Liturgical Movement. Because it was a minority church of widely differing traditions in a non-Christian culture except in Kerala , where Christianity has a long history , practice varied wildly.

The initial effort to compile such a book in Japanese goes back to when the missionary societies of the Church of England and of the Episcopal Church of the United States started their work in Japan, later joined by the Anglican Church of Canada in In the fifty years after World War II, there were several efforts to translate the Bible into modern colloquial Japanese, the most recent of which was the publication in of the Japanese New Interconfessional Translation Bible.

It also used the Revised Common Lectionary. The Diction of the books has changed from the version to the version. As the Philippines is connected to the worldwide Anglican Communion through the Episcopal Church in the Philippines , the main edition of the Book of Common Prayer in use throughout the islands is the same as that of the United States. This version is notable for the inclusion of the Misa de Gallo , a popular Christmastide devotion amongst Filipinos that is of Catholic origin.

An Irish translation of the revised prayer book of was effected by John Richardson — and published in as Leabhar na nornaightheadh ccomhchoitchionn.

A Portuguese language Prayer Book is the basis of the Church's liturgy. In the early days of the church, a translation into Portuguese from of the edition of the Book of Common Prayer was used. In the church published its own prayer book based on the Anglican, Roman and Mozarabic liturgies. The intent was to emulate the customs of the primitive apostolic church.

It was founded in and since has been an extra-provincial church under the metropolitan authority of the Archbishop of Canterbury. Previous to its organization, there were several translations of the Book of Common Prayer into Spanish in [84] and in In the church combined a Spanish translation of the edition of the Book of Common Prayer with the Mozarabic Rite liturgy, which had recently been translated.

This is apparently the first time the Spanish speaking Anglicans inserted their own "historic, national tradition of liturgical worship within an Anglican prayer book. This attempt combined the Anglican structure of worship with indigenous prayer traditions. A further revision, based on the English revision, was published in The Church in Wales began revision the book of Common Prayer in the s. Various sections of authorised material were published throughout the s and s, however, common usage of these revised versions only began with the introduction of a revised order for the Holy Eucharist.

Revision continued throughout the s and s, with definitive orders being confirmed throughout the 70's for most orders. A finished, fully revised Book of Common Prayer for use in the Church in Wales was authorised in , written in traditional English, after a suggestion for a modern language Eucharist received a lukewarm reception. In the s, new initiation services were authorised, followed by alternative orders for morning and evening prayer in , alongside an alternative order for the Holy Eucharist, also in Revisions of various orders in the Book of Common Prayer continued throughout the s and into the s.

A more successful "New Version" by his successor Mark Hiddesley was in use until when English liturgy became universal on the island. The Book was first translated into Maori in , and has gone through several translations and a number of different editions since then. The translated BCP has commonly been called Te Rawiri "the David" , reflecting the prominence of the Psalter in the services of Morning and Evening Prayer, as the Maori often looked for words to be attributed to a person of authority.

This book is unusual for its cultural diversity; it includes passages in the Maori, Fijian, Tongan and English languages. In other respects it reflects the same ecumenical influence of the Liturgical Movement as in other new Anglican books of the period, and borrows freely from a variety of international sources.

The book is not presented as a definitive or final liturgical authority, such as use of the definite article in the title might have implied. The book has also been revised in a number of minor ways since the initial publication, such as by the inclusion of the Revised Common Lectionary and an online edition is offered freely as the standard for reference.

Glory and its Litany of Horrors

The Anglican Church of Australia , known officially until as the Church of England in Australia and Tasmania, became self-governing in Its general synod agreed that the Book of Common Prayer was to "be regarded as the authorised standard of worship and doctrine in this Church". After a series of experimental services offered in many dioceses during the s and 70s, in An Australian Prayer Book was produced, formally as a supplement to the book of , although in fact it was widely taken up in place of the old book.

The AAPB sought to adhere to the principle that, where the liturgical committee could not agree on a formulation, the words or expressions of the Book of Common Prayer were to be used The Church of England in Australia Trust Corporation , if in a modern idiom. The result was a conservative revision, including two forms of eucharistic rite: a First Order that was essentially the rite in more contemporary language, and a Second Order that reflected the Liturgical Movement norms, but without elements such as a eucharistic epiclesis or other features that would have represented a departure from the doctrine of the old Book.