Bibliografías temáticas / Prayer Book Revision Society

Literatura académica sobre el tema "Prayer Book Revision Society"

Autor: Grafiati
Publicado: 26 de julio de 2024
Última modificación: 26 de julio de 2024

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Artículos de revistas sobre el tema "Prayer Book Revision Society"

1

Laws, John. "A Judicial Perspective on The Sacred in Society". Ecclesiastical Law Journal 7, n.º 34 (enero de 2004): 317–27. http://dx.doi.org/10.1017/s0956618x00005408.

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The primary virtue of establishment is the Church's duty under law to minister to anyone at all who may turn to it, including the ungodliest. Establishment does not imply a religious State, that is a State whose law requires subservience by the citizens to the State religion; if it did, it would be barbarous (but contrast the Black Rubric in the Book of Common Prayer). Establishment does not entail State control of the Church. The legal characteristics of establishment are as follows. (1) The law of the Church of England is part of the law of the land. (2) Bishops and some other office-holders are appointed by the Queen on ministerial advice. (3) 26 diocesan bishops sit as legislators in the House of Lords. (4) The Queen as Supreme Governor acts as monarch for the Church as she acts as monarch for the State. The Church of England is not a “congregational” church: its forms of worship are prescribed by law, and are not at the liberty of the community worshipping in any particular church. The bishops' resolution which authorised the use of the 1928 revision of the Book of Common Prayer in face of the will of Parliament (which was the lawful authority in the matter) was a lamentable disobedience to the law which it was their duty to uphold. Such a legal transgression might possibly nowadays be subject to correction by the High Court on judicial review, though that would require departure from earlier high authority. However that may be, it has to be recognised that there is no room, in the practice of an established Church, for the notion that conscience might justify disobedience to the law. The conscience of the believer is worth no more than the conscience of an unbeliever. The established Church possesses two immeasurable virtues: first, that religion is no tyrant: belief is not compulsory; second, that the Church's ministration is available to everyone. Their unified effect is a great force for good.
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2

Meyers, Ruth A. "Book Review: Issues in Prayer Book Revision, volume 1". Anglican Theological Review 101, n.º 3 (junio de 2019): 549–50. http://dx.doi.org/10.1177/000332861910100334.

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3

Meyers, Ruth A. y Katherine Sonderegger. "Jubilate: a conversation about Prayer Book revision and the language of our prayer". Anglican Theological Review 103, n.º 1 (febrero de 2021): 6–26. http://dx.doi.org/10.1177/0003328621996857.

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These essays were presented at the Jubilate conference at Christ Church Cathedral in the Diocese of Southern Ohio on 2 November 2019. Meyers urges the expansion of images and metaphors used to speak of the mystery of God in liturgy while not abandoning classical masculine language for God. Expanding our language is essential, she argues, both to speak the truth about God and to uphold the dignity of every human being. Sonderegger contends that masculine language for God is a settled matter in the church and in liturgy, and that this is compatible with a particular vision of Christian feminism, one centered on the material conditions of living women.
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4

Cruickshank, Dan D. "Remembering the English Reformation in the Revision of the Communion Liturgy of the Book of Common Prayer, 1906–1920". Studia Liturgica 49, n.º 2 (septiembre de 2019): 246–57. http://dx.doi.org/10.1177/0039320719883817.

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This paper will examine how the Convocations of the Church of England remembered their past liturgies, and the reformation theology that formed the previous Prayer Books of the Church, in their main period of work on the revision of the Prayer Book from 1906 to 1920. Focusing on the Communion Service, it considers the lack of defenders of the 1662 Communion service and its reformed theology. It will examine how the 1549 Prayer Book was used as a basis for reordering the Communion service, and how this original Prayer Book was seen in relation to preceding medieval Roman Catholic theology. Ultimately it considers how a re-imagination of the English Reformation was used to justify the incorporation of liturgical theology that had no historical basis in the Church of England.
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5

Maiden, John G. "Discipline and Comprehensiveness: The Church of England and Prayer Book Revision in the 1920s". Studies in Church History 43 (2007): 377–87. http://dx.doi.org/10.1017/s0424208400003351.

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The Prayer Book revision controversy was among the most significant events in the Church of England during the twentieth century. The proposals to revise the 1662 Book of Common Prayer provoked considerable opposition from both Evangelicals and Anglo-Catholics, and culminated with the House of Commons rejecting a revised book in 1927 and a re-revised version in 1928. This paper will argue that two issues, ecclesiastical authority and Anglican identity, were central to the controversy. It will then suggest that the aims and policy of the bishops’ revision led to the failure of the book. In taking this angle, it will analyse the controversy from a new perspective, as previous studies have focused on liturgical developments, Church parties and disestablishment. The controversy is bound up with the broader and ongoing problem of maintaining discipline and diversity within the Anglican Communion. The Anglo-Catholic -Evangelical tensions of the 1920s were a precursor to Liberal – Evangelical conflicts on issues such as the ordination of women and sexuality. Therefore, by examining the revision controversy from the angle of discipline and comprehensiveness, a longer perspective is given to later Anglican difficulties.
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6

Coelho, Luiz. "IEAB’s 2015 Book of Common Prayer: The Latest Chapter in the Evolution of the Book of Common Prayer in Brazil". Studia Liturgica 49, n.º 1 (marzo de 2019): 26–42. http://dx.doi.org/10.1177/0039320718808700.

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This article provides a first look at the 2015 Book of Common Prayer produced by the Igreja Episcopal Anglicana do Brasil (in English, Episcopal Anglican Church of Brazil). This is the newest Book of Common Prayer published by an Anglican province, featuring some aspects that go beyond what has been done in terms of liturgical revision around the Anglican Communion, and suggesting some further steps that other provinces and churches might take, as they assimilate better the principles of the Liturgical Movement. It is a fully gender-neutral worship book, with expansive language to address the Divine, and a considerable amount of liturgies that deal with local customs. It also features prayers that address themes such as gender equality, environmental preservation and social justice for minorities.
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7

MAIDEN, JOHN G. "English Evangelicals, Protestant National Identity, and Anglican Prayer Book Revision, 1927-1928". Journal of Religious History 34, n.º 4 (15 de noviembre de 2010): 430–45. http://dx.doi.org/10.1111/j.1467-9809.2010.00905.x.

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8

Burns, Stephen y Bryan Cones. "A Prayer Book for the Twenty-first Century?" Anglican Theological Review 96, n.º 4 (septiembre de 2014): 639–60. http://dx.doi.org/10.1177/000332861409600402.

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In the more than thirty years that have passed since the authorization of the 1979 Book of Common Prayer, scholars and practitioners of its liturgical vision have mined the riches of its “baptismal ecclesiology,” its variety of texts, and its permissive rubrics; they have also raised new questions about its inconsistencies and shortcomings. Anglican and ecumenical partner churches have adapted and improved upon material found in the BCP in their own new liturgical resources, suggesting directions for further liturgical renewal, and the Episcopal Church itself has authorized supplemental texts in its Enriching Our Worship series, which began publication in 1998. Questions concerning expansive language, the relationship between baptismal ministry and its expression in holy orders, and the contextualization of liturgy in a multicultural church have come to the fore as primary concerns of the church in the twenty-first century, with important implications for the celebration of liturgy. The authors contend that attention to these questions, particularly regarding the language of prayer and the relationships among the ministers within the assembly, requires a more comprehensive discussion of liturgical renewal in the church, including the revision of the Book of Common Prayer itself. “… may be altered, abridged, enlarged, amended, or otherwise disposed of …”1
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9

Bethke, Andrew-John. "Tracing the Theological Development of the South African Baptismal Rites: The Journey to An Anglican Prayer Book 1989 and Beyond". Anglican Theological Review 99, n.º 1 (diciembre de 2017): 45–64. http://dx.doi.org/10.1177/000332861709900105.

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This essay analyzes the theological changes which are reflected in successive revisions of Southern Africa's Anglican liturgy from 1900 to 1989. The following liturgies are examined: A Book of Common Prayer—South Africa (1954); Proposals for the Revision of the Rites of Baptism and Confirmation (1967); the Church Unity Commission's ecumenical liturgies in the 1970s; Birth and Growth in Christ (1984); and An Anglican Prayer Book 1989. The article also includes valuable source material which influenced the revised liturgies, including two official reports on the theology of baptism and confirmation. The author finds that theological uncertainty surrounding the underpinning of current rites brings into question whether full church membership is actually granted during baptism.
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10

Murphy, Clare M. "From the Tower of London to the Thomas More Society of Buenos Aires: “Give me thy grace, good Lord, to set the world at nought”". Moreana 42 (Number 164), n.º 4 (diciembre de 2005): 187–206. http://dx.doi.org/10.3366/more.2005.42.4.13.

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The Thomas More Society of Buenos Aires begins or ends almost all its events by reciting in both English and Spanish a prayer written by More in the margins of his Book of Hours probably while he was a prisoner in the Tower of London. After a short history of what is called Thomas More’s Prayer Book, the author studies the prayer as a poem written in the form of a psalm according to the structure of Hebrew poetry, and looks at the poem’s content as a psalm of lament.
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Libros sobre el tema "Prayer Book Revision Society"

1

Society, Watch Hill Chapel. Watch Hill Chapel prayer book. Watch Hill, R.I: Watch Hill Chapel Society, 1999.

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2

Symons, John. Revision of the Prayer book and the enfranchisement of the laity. [Toronto?: s.n., 1987.

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3

Thompson, Margot. The Prayer book, Shakespeare and the English language: Talks given to the Prayer Book Society and the Advanced Sunday School, and The Queen's English Society. London: Queen's English Society, Publishers, 1998.

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4

Frere, W. H. Some principles of liturgical reform: A contribution towards the revision of the Book of common prayer. London: John Murray, 1990.

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5

Michael, Moriarty. The liturgical revolution: Prayer book revision and Associated Parishes : a generation of change in the Episcopal Church. New York: Church Hymnal Corp., 1996.

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6

Williams, G. A. For all ages: A series of addresses, sermons and essays for the Prayer Book Society. London: Prayer Book Society, 1999.

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7

Church, Episcopal. Psalter for the Christian people: An inclusive-language revision of the Psalter of the Book of common prayer 1979. Collegeville, Minn: Liturgical Press, 1993.

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8

Cardwell, Edward. A history of conferences: And other proceedings connected with the revision of the Book of common prayer from the year 1558 to the year 1690. 3a ed. Oxford: University Press, 1990.

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9

Church of England in Canada. Draft report of the work of the Central Revision Sub-committee on the adaptation and enrichment of the Book of Common Prayer: To 10 September 1913. London: Cambridge University Press, 1997.

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10

Henry, Barker. English Bible versions: A tercentenary memorial of the King James Version, from the New York Bible and Common Prayer Book Society established A.D. 1809. New York: Limited edition issued for the Society by Edwin S. Gorham, 1988.

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Capítulos de libros sobre el tema "Prayer Book Revision Society"

1

Tovey, Phillip. "Prayer Book revision before 1928". En Anglican Confirmation 1820-1945, 74–109. London: Routledge, 2024. http://dx.doi.org/10.4324/9781032676876-4.

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Tovey, Phillip. "Anglican Prayer Book revision 1928 and after". En Anglican Confirmation 1820-1945, 110–41. London: Routledge, 2024. http://dx.doi.org/10.4324/9781032676876-5.

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3

Cruickshank, Dan D. "The Revision Process in Convocation, 1906–1920". En The Theology and Ecclesiology of the Prayer Book Crisis, 1906–1928, 11–67. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-27130-5_2.

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4

Eleonorasdotter, Emma. "Conclusions". En Women’s Drug Use in Everyday Life, 311–23. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-46057-9_12.

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AbstractThe women who were interviewed for this book have shown that the use of drugs can be very different from stereotypical representations. Many accounts of the women’s gendered use of drugs are, for example, remarkably calm; their adventures involving drug use take place internally and can be pursued in relation to, rather than deviating from, the surrounding society. I argue that the findings of variety and the women’s thought-provoking motives and considerations regarding drug use, which have been discussed throughout this book, highlight the discrepancy between drug use as a seemingly fixed and delimited problem, and the multitude of meanings and uses that it can actually have. This book calls for an intersectional revision of what drug use is, and how problems regarding drugs should be tackled, that takes social, material and cultural conditions into account. The world is not drug-free, and the changes of perspective in drug use, as well as the risks, depend upon the point in the world where that drug use takes place.
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5

Villani, Stefano. "Anglicans, Episcopalians, and the Unification of Italy". En Making Italy Anglican, 139–55. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197587737.003.0010.

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In 1853, Rev. Frederick Meyrick promoted the creation of the Anglo-Continental Society with the aim of making the principles of the Church of England known to Catholic Europe through the publication and dissemination of Anglican theological books and treatises. From the beginning Italy was the main field of activity of this society, which, relying on the network of English chaplaincies, fostered the circulation of the Italian translations of the Book of Common Prayer in Italy. After 1870, the Anglo-Continental Society closely followed the developments of the Old Catholic movement in Italy and, between 1881 and 1903, promoted Enrico Campello’s National Catholic Church of Italy. One of the agents of the Anglo-Continental Society most active in Italy, the former Maltese Catholic priest Michel Angelo Camilleri, prepared a revision of the Italian Prayer Book, edited by the SPCK, that was published multiple times between 1861 and 1929.
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6

"2. Revision, Banishment, Restoration". En The "Book of Common Prayer", 45–60. Princeton: Princeton University Press, 2013. http://dx.doi.org/10.1515/9781400848027-006.

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"Prayer Book Revision and Holy Week". En From Easter to Holy Week, 83–116. BRILL, 2019. http://dx.doi.org/10.1163/9789004413917_007.

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"The Beginnings of Prayer Book Revision in Australia". En The Anglican Eucharist in Australia, 155–76. BRILL, 2021. http://dx.doi.org/10.1163/9789004469273_009.

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"INTRODUCTION: LITURGICAL REVISION AND NATIONAL RELIGION". En National Religion and the Prayer Book Controversy, 1927-1928, 1–26. Boydell and Brewer, 2009. http://dx.doi.org/10.1515/9781846157486-004.

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Hefling, Charles. "Recessional". En The Book of Common Prayer: A Guide, 234–50. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190689681.003.0011.

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In the nineteenth century, pressures that strained the boundaries of Anglican Christianity, in so far as the Prayer Book defined them, came largely from the advanced “high-church” movement known as Anglo-catholicism, which sought to recover or re-introduce liturgical practices that had been abolished at the Reformation. An attempt to deal with the nonconformity of Anglo-catholic “ritualists” led to a proposed revision of the Book of Common Prayer that Parliament declined to endorse. Nevertheless, revision gathered momentum, with the result that by the end of the twentieth century the “classical” Prayer Book had been superseded by other, modernized liturgies throughout the Anglican world. While it remains a venerable book, the Book of Common Prayer may be revered for what it once was more than for what it is.
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