Episcopal Book Of Occasional Services Pdf Files
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The Jerusalem Declaration (2008) upholds the 1662 Book of Common Prayer as “a true and authoritative standard of worship and prayer, to be translated and locally adapted for each culture.” Being Faithful: The Shape of Historic Anglicanism Today, the official commentary on the Jerusalem Declaration, stresses that the 1662 Book of Common Prayer is such a standard “because the principles it embodies are fundamentally theological and biblical.” The 1662 Prayer Book also “provides a standard by which other liturgies may be tested and measured.' While we should not expect liturgical uniformity throughout the global community of Anglican Churches, we should expect to find a common theological basis.
A form of corporate worship bears a family resemblance to the 1662 Prayer Book in so far as it reflects the principles underlying the liturgy of that book. Only liturgies that reflect these principles stand in continuity with the 1662 Prayer Book. A liturgy may superficially resemble the 1662 Prayer Book such as use texts from that book but not reflect its underlying principles. The 1662 Book of Common Prayer is the third revision of the 1552 Book of Common Prayer, Archbishop Thomas Cranmer’s reformed vernacular liturgy, which represents the mature thinking of the man who has been described as the architect of the English Reformation. In The Shape of the Liturgy Anglo-Catholic liturgist Dom Gregory Dix begrudgingly acknowledges: 'Compared with the clumsy and formless rites which were evolved abroad, that of 1552 is the masterpiece of an artist. Cranmer gave it a noble form as a superb piece of literature, which no one could say of its companions; but he did more.
As a piece of liturgical craftsmanship it is in the first rank-once its intention is understood. It is not a disordered attempt at a catholic rite, but the only effective attempt ever made to give liturgical expression to the doctrine of 'justification by faith alone'.' Note the prayers at the offertory in this order for the Eucharist. They are taken from the Roman Missal and are an example of the unnecessary accretions that this ancillary rite has a propensity to accumulate. They are entirely superfluous, add nothing to the service, give unwarranted emphasis to the offertory, and draw attention away from the high point of the liturgy of the Table—the sharing of bread and wine in obedience to Christ’s command, ”Do this in remembrance of me.”The offertory, also known as the presentation of the gifts and the preparation of the Table should not be allowed to overshadow the setting apart and distribution of the communion elements.
The Episcopal Church did not appreciate the attachment of a segment of its members to the 1928 Prayer Book and the extent of their dislike of the new Prayer Book. Among the fallout of Prayer Book revision and women’s ordination, which was approved at the 1976 General Convention, the same General Convention that gave the 1979 Prayer Book its initial approval, was an exodus of those Episcopalians who were the unhappiest with these changes. The present-day Continuing Anglican Churches can be traced to this exodus. On a personal note I drifted away from the Episcopal Church before the turmoil of Prayer Book revision and returned to the denomination six years after this exodus.
One of the things that drew me back to the Episcopal Church in the mid-1980s was its use of contemporary English in its liturgy. I had three elementary school age girls in tow who unlike myself had never been exposed to the traditional or Jacobean English of the 1662 and 1928 Prayer Books or the King James Bible.
I had learned the language of the 1662 Prayer Book and King James Bible as a second language from infancy. In the England of my childhood it was one of three languages a child learned—the King’s English, or Standard English; Prayer Book English; and the local dialect.
The Charismatic Episcopal Church and the Communion of the Convergence Anglican Church are denominations connected to the convergence movement. The Anglican Mission in the Americas and the Anglican Church in North America are breakaway groups that seceded from the Episcopal Church due to the ascendancy of liberalism in the denomination, its departure from biblical teaching, and its normalization of homosexuality. The latter is evidenced in the denomination’s ordination of practicing homosexuals, its consecration of an openly gay man to the episcopate, its blessing of same sex relationships, and its advocacy of gay marriage. Only the Calendar and Rules to Order the Service, General Notes, Morning and Evening Prayer, the Order for Holy Communion Rite A, Initiation Services, and the Liturgical Psalter of the Alternative Service Book 1980 are available on the Internet.
The Order for Holy Communion Rite A includes the four eucharistic prayers of the rite and its appendices, which include the Proper Prefaces, the Commandments, variations of the Kyrie Eleison, a fifth eucharistic prayer, and a number of alternative or additional texts. The Book of Alternative Services (1985), Occasional Celebrations (1992) Supplementary Eucharistic Prayers, Services of the Word, and Night Prayer (2001), and other supplementary resources are available for download on the Anglican Church of Canada website. The Book of Alternative Services “has become the primary worship text for Sunday services and other major liturgical celebrations of the Anglican Church of Canada. The Book of Common Prayer (1962) of the Anglican Church of Canada is also available for download. It remains the official Prayer Book of the Anglican Church of Canada. This service of Holy Communion was incorporated into Our Modern Service (2002, 2003), which is a good example of the application of the principle of cultural adaptation.
Among the notable features of the service’s eucharistic prayer is its epiclesis, “Pour your refreshing Spirit on us as we remember him in the way he commanded through these gifts of your creation.” This petition is thoroughly Scriptural, as opposed to the epicleses that petition God to bless or sanctify the bread and wine with his Holy Spirit. See A Prayer Book for Thailand—1989 for further discussion of the liturgical invocation of the Holy Spirit for the purpose of consecrating the eucharistic elements. Our Modern Services is a gold mine of new prayers, especially prayers for mission and renewal. A Prayer Book for Thailand is based on the Alternative Service Book 1980 of the Church of England.
The ASB 1980 contains a number of eucharistic prayers and other alternative texts. A Prayer Book for Thailand has only one eucharistic prayer and a much smaller number of other alternative texts. Note how the eucharistic prayer avoids invoking the Holy Spirit’s blessing upon the bread and the wine. In place of such invocation it contains this petition: “grant by the power of your Holy Spirit these gifts of bread and wine may be to us his body and blood.”. The petition substituted for the invocation of the Holy Spirit’s blessing upon the eucharistic elements does not exclude the operation of the Holy Spirit from the sacrament but does avoid this longstanding error.
It is also consistent with the teaching of the Scriptures and the Anglican formularies that the eucharistic elements do not undergo a change of substance at consecration nor is anything added to them. They remain bread and wine. Their being for us Christ’s Body and Blood is a spiritual operation.
The Anglican Service Book renders a number of liturgical texts from the 1979 Prayer Book into Jacobean or traditional English and supplements these texts with material from various editions of the Anglican Missal and the modern Roman Rite. A comparison of its contents, the contents of other Anglo-Catholic-influenced service books, and the contents of The Book of Divine Worship with the contents of the trial services of Holy Communion in support my contention that these services are unreformed Catholic in their eucharistic doctrine and may be used to teach Eastern Orthodox and Roman Catholic eucharistic doctrine.
REACH South Africa grew out of the Church of England congregations that chose to remain faithful to the Protestant and Reformed principles of the Thirty-Nine Articles and the 1662 Book of Common Prayer and not to join the Church of the Province of South Africa in 1870. Like the Reformed Episcopal Church in the United States and the Free Church of England in the United Kingdom, it was an outgrowth of the nineteenth-century struggles between Anglo-Catholics and evangelicals over what should be the identity of the Anglican Church in their part of the world. The Preface to the Prayer Book of the Church of England in South Africa contains this statement: “No doctrine or practices may be construed or based on the revised services, apart from those authorized by the Thirty-nine Articles of Religion and/or the Book of Common Prayer 1662.' A similar statement is found on the copyright page of An English Prayer Book (1994). An English Prayer Book (1994) is the conservative evangelical Church Society’s unofficial contribution to the revision the Alternative Book 1980.
This revision produced Common Worship in 2000. Among its notable features are a form for Family Worship and two orders of Infant Baptism and order of Adult Baptism that avoid the language of the 1662 Book of Common Prayer which Anglo-Catholics argue teaches the doctrine of baptismal regeneration. The Articles of Religion are printed in the back of An English Prayer Book followed by a modern English equivalent or commentary.
A disclaimer states: 'The latter is provided solely for the purpose of making the Articles more easily understood. The standing or authority of the Articles as set out in the Book of Common Prayer is in no way to be interpreted as diminished or undermined.' This rite shows the influence of the Alternative Service Book 1980 and to lesser extent the 1979 Book of Common Prayer.
While reflecting the strong influence of Anglo-Catholicism in the Province of West Indies, it drops a number of liturgical elements from the Roman Missal and Anglican Missal discernible in The People’s Order of the Mass and Other Prayers (1965). The rite is a lengthy one, which may be a reflection not only of the strong Anglo-Catholic influence in the rite but also the particular cultural milieu. The Book of Occasional Services (2003) is an updated and revised version of The Book of Occasional Services (1994). According to the Church Publishing website, “this new edition includes the liturgies for Discernment for a New Church Mission; A Liturgy for Commissioning a Church Planter, Missioner or Mission Team; A Liturgy for the Opening of a New Congregation; Setting Apart Secular Space for Sacred Use; a new Litany for the Mission of the Church; and a variety of Church Planting collects, blessings and other prayers, and hymn suggestions.”. Both the CSI liturgy adopted in 2004 and the CSI liturgy before 2004 are found online. The Book of Common Worship (1962) of the Church of South India marks a liturgical watershed. It anticipates a new generation of Anglican liturgies that were produced from the 1960s on.
These liturgies would incorporate the recommendations of the 1958 Lambeth Conference regarding the structure of the service of Holy Communion. The three alternative forms of morning and evening worship found in The Book of Common Worship are also a precursor of the Services of the Word found in a number of more recent Anglican service books.
(Another forerunner of these services is the two alternative forms of evening worship found in the 1926 Irish Prayer Book.). The 2004 Irish Prayer Book incorporates material from its predecessor, the 1926 Irish Prayer Book, as well as contains new material. The rites and services from the 1926 Irish Prayer Book are in traditional or Jacobean English and a number of the rubrics have been changed. The new material is in contemporary English and comes from the Church of Ireland’s An Alternative Prayer Book (1984) and other sources.
A number of the rites and services in the 2004 Irish Prayer Book are also available on the Internet in Gaelige, or Irish. One peculiar feature of Morning Prayer 2 and Evening Prayer 2 is that the two services have three readings and the first reading is inserted between the Invitatory Psalm and the other Psalms.
While this feature gives Morning Prayer 2 and Evening Prayer 2 a common structure with the other liturgies of the Word found in the 2004 Irish Prayer Book, it interrupts the flow of the service, as well as represents a departure from the longstanding pattern of Anglican Morning and Evening Prayer—praise, proclamation, and prayer. In Morning Prayer 2 and Evening Prayer 2 proclamation follows the invitation to praise and what may be an extended period of praise (if more than one Psalm is used) follows proclamation.