The 1662 Book of Common Prayer: International Edition

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As for other parts of the British Empire, the 1662 Book of Common Prayer was initially the standard of worship for Anglicans in New Zealand. The 1662 Book was first translated into Maori in 1830, and has gone through several translations and a number of different editions since then. The translated 1662 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. The Maori translation of the 1662 BCP is still used in New Zealand, particularly among older Maori living in rural areas. Smith, Peter Jesserer (7 September 2019). "St. Gregory's Prayer Book: A Primer for Holiness From the English Patrimony". National Catholic Register . Retrieved 15 February 2021.

In 2019, the St. Gregory's Prayer Book was published by Ignatius Press as a resource for all Catholic laity, combining selections from the Divine Worship missal with devotions drawn from various Anglican prayer books and other Anglican sources approved for Catholic use in a format that somewhat mimics the form and content of the Book of Common Prayer. [126] A picture of the Prayer Book Cross can be seen at "Prayer Book Cross". Archived from the original on 11 February 2005 . Retrieved 21 January 2008. A permanent feature of the Church of England's worship and a key source for its doctrine, the Book of Common Prayer is loved for the beauty of its language and its services are widely used. O eternal God, Creator and Preserver of all mankind, Giver of all spiritual grace, the Author of everlasting life: Send thy blessing upon these thy servants, this man and this woman, whom we bless in thy Name; that, as Isaac and Rebecca lived faithfully together, so these persons may surely perform and keep the vow and covenant betwixt them made, (whereof this ring given and received is a token and pledge,) and may ever remain in perfect love and peace together, and live according to thy laws; through Jesus Christ our Lord. Amen. The 1959 Japanese Book of Common Prayer". Archived from the original on 30 September 2018 . Retrieved 24 January 2017.All ye that are married, or that intend to take the holy estate of Matrimony upon you, hear what the holy Scripture doth say as touching the duty of husbands towards their wives, and wives towards their husbands. Thirdly, It was ordained for the mutual society, help, and comfort, that the one ought to have of the other, both in prosperity and adversity. Into which holy estate these two persons present come now to be joined. Therefore if any man can shew any just cause, why they may not lawfully be joined together, let him now speak, or else hereafter for ever hold his peace.

Article X of the Canons of the Episcopal Church provides that "[t]he Book of Common Prayer, as now established or hereafter amended by the authority of this Church, shall be in use in all the Dioceses of this Church," [116] which is a reference to the 1979 Book of Common Prayer. [c] First, the Banns of all that are to be married together must be published in the Church three several Sundays, during the time of Morning Service, or of Evening Service, (if there be no Morning Service,) immediately after the second Lesson; the Curate saying after the accustomed manner, I publish the Banns of Marriage between M. of - and N. of -. If any of you know cause, or just impediment, why these two persons should not be joined together in holy Matrimony, ye are to declare it. This is the first [second, or third] time of asking.Haigh, C. (1993). English Reformations: Religion, Politics, and Society Under the Tudors. ACLS Humanities E-Book. Clarendon Press. ISBN 978-0-19-822162-3. Caraman, Philip (1994), The Western Rising 1549: the Prayer Book Rebellion, Tiverton: Westcountry Books, ISBN 1-898386-03-X Forms for the Consecration of Churches and Churchyards, by Lancelot Andrewes (1620), and as passed by Convocation (1712). Between 1662 and the 19th century, further attempts to revise the Book in England stalled. On the death of Charles II, his brother James, a Roman Catholic, became James II. 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 1688 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. [81] The so-called Liturgy of Comprehension of 1689, which was the result, conceded two thirds of the Presbyterian demands of 1661; 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. [82] This work, however, did go on to influence the prayer books of many British colonies.