The Book of Common Prayer (in full, the Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church) is the official prayer book of the Church of England and of Anglican churches in other countries, including the Episcopal church in the United States.这本书的共同祈祷（全部，这本书的共同祈祷和管理圣礼和其他礼俗和仪式的教堂） ，是正式的祈祷书的英国教会和圣公会教堂，在其他国家，包括圣公会在美国。 The first complete version of the Book of Common Prayer appeared in 1549 at the time of the Reformation, during the reign of Edward VI; its use was made compulsory by Parliament.第一个完整版的这本书的共同祈祷出现在1549年，在时间的改革，统治期间，爱德华六，它的使用是强制性的，由国会。 It followed other church reforms and was the result of the work begun during the reign of Edward's father, Henry VIII, under the direction of Thomas Cranmer and Nicholas Ridley.它遵循的其他教会改革是工作的结果开始统治期间，爱德华的父亲，亨利八世的领导下，托马斯克兰默和尼古拉利礼贤。 Their aim was to produce a book in the vernacular that would be a unified and simplified equivalent of the Roman Catholic liturgical books.他们的目的是要制作一本书，在白话文这将是一个统一和简化等效的罗马天主教礼仪书籍。 Used with the Bible and an authorized hymnal, it provided all of the formularies for Anglican worship, from morning and evening prayers and the liturgy of Holy Communion to the rites for the sacraments and visitation of the sick.用圣经和认可hymnal ，它提供所有的处方圣公会礼拜，从早晨和傍晚的祈祷和礼仪中的圣餐，以礼为圣礼和探视的病人。 An Ordinal (ordination service) was added in 1550.一个序（统筹处）增加了1550年。
A revised version of the Book of Common Prayer, sometimes called the Second Prayer Book of Edward VI, appeared in 1552, and its use, too, was made compulsory by Parliament. This version differed radically from the earlier one. The structure of the Holy Communion service was changed, many ceremonies were eliminated, and the vestments worn by the clergy were simplified.修订版的这本书的共同祈祷，有时也被称为第二次的祈祷书中的爱德华六世出现在1552年，其使用，也被强制由议会， 这个版本不同，从根本上较早的一个。结构的圣地共融服务被改变，许多仪式被取消，以及总有一套穿的神职人员被简化。 Eight months after its appearance, it was suppressed by Queen Mary I, who reintroduced Latin as the language to be used in services in the Church of England. 8个月后，其外观，它被镇压，由玛丽，我的人重新拉，因为使用的语言，在服务方面，英国教会的。
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Historically there have been three books which have borne this title in the Church of England, though the title has also been applied to books in other provinces of the Anglican Communion that have been largely derived from these three.历史上已经有过三次书籍，其中有承担这个称号在英国教会，虽然名称也被用于书籍，在其他省份的圣公会已主要来自这3个。
In 1594 the English Parliament passed an Act of Uniformity requiring the clergy to use from the Feast of Pentecost in that year "the Booke of the Common Prayer and Administration of the Sacraments and other Rites and Ceremonies of the Church after the Use of the Church of England."在1594份中英文国会通过了一项法案的统一性，要求神职人员利用从盛宴的圣神降临在这一年的"博凯的共同祈祷和管理圣礼和其他礼俗和仪式的教堂后，使用该教堂英格兰" 。 This revised and reformed handbook of worship was largely the work of the Archbishop of Canterbury, Thomas Cranmer, and in his Preface, Cranmer explained that it was to provide common prayer in two senses of the word.这一修订和改革手册的崇拜，主要是工作的坎特伯雷大主教托马斯克兰默，并在他的自序，克兰默解释说，它是提供共同祈祷，在两个意义上的字。 From that time the worship of the Church of England, hitherto almost entirely in Latin, was to be in the common tongue ("suche language... as they mighte understande and have profite by hearying the same"), and a common usage in every diocese (previously there had been several different uses).从那个时候，崇拜的英国教会，迄今几乎完全是在拉丁美洲，是在共同使用母语（ " suche语言… …因为他们mighte understande并已profite由hearying同时" ） ，并已普遍使用，在每一个教区（以前有过几次不同用途） 。
In conducting worship the clergy had previously needed the missal (for the Mass), breviary (for daily offices), manual (for the occasional offices), and pontifical (for episcopal services).在进行礼拜神职人员以前需要missal （大众） ， breviary （每日办事处） ，手动（暂办事处） ，以及圣座（主教服务） 。 The new book containd all of these except the ordinal (for daily services), which was published separately in 1550 and revised and bound up in the editions of 1552 and 1662.该新著containd所有这些，除序（日常服务） ，这是单独出版， 1550年修订和约束，在版本的第1552和1662 。 In addition it included a calendar and lectionary and the litany, together with Coverdale's translation of the Psalter.此外，它还包括了一个日历和lectionary和纸，再加上coverdale的翻译的psalter 。
The first prayer book met with little favor.第一次祈祷书会见了一点恩惠。 Protestants felt that it did not go far enough in its reforms, and in 1551 Martin Bucer published a Censura, or critique, in which he set out in detail the areas where the book obscured clear biblical teaching.新教徒认为它做得还不够，在其改革，并在1551年马丁布策尔出版了一本censura ，或批判，他在其中详细列明在地方图书遮蔽清楚圣经教学。 Further, those who leaned toward Roman Catholicism (notably Bishop Gardiner of Winchester) claimed that the book still taught the old doctrines of the Mass. In consequence Cranmer produced a second prayer book in 1552 in which the Protestant position was much more clearly adopted.此外，那些倾斜，对罗马天主教（特别是主教加德纳温彻斯特）声称，这本书仍是教老教条的，在马萨诸塞州的后果克兰默产生了第二次的祈祷书，在1552年，其中新教的立场是更清晰通过。 These books are known as the First and Second Prayer Books of King Edward the Sixth.这两本书被称为第一次和第二次的祈祷书的英国国王爱德华第六。
When Mary Tudor ascended the English throne in 1553, this second prayer book was proscribed as she reestablished the teaching and practices of the Church of Rome and leading Protestants were martyred.当玛丽都铎王朝登基英语宝座，在1553年，这第二次的祈祷书被禁，因为她重新确立了教学和实践的罗马教会和领导新教殉难。 In 1559 Elizabeth I restored the second book with minor alterations. 1559年，伊丽莎白一世恢复了第二本书，与小规模改建。 During the next century with the accession of James I in 1603 and the restoration of Charles II in 1660 the ongoing struggle between extreme Puritans and Episcopalians smoldered continuously, and the Hampton Court (1604) and Savoy (1661) conferences were held in an attempt to resolve the matters at issue.在下一世纪，随着加入詹姆斯一世在1603年和恢复查尔斯二世1660正在进行斗争的极端清教徒和episcopalians smoldered不断，以及汉普顿法院（ 1604 ） 。 Savoy （ 1661年）的几次会议分别在企图解决争论事项。 In the end relatively few changes were made, and the 1662 Act of Uniformity introduced a third Book of Common Prayer which was basically that of 1552 in its theological emphasis.在年底相对较少的改变，与1662年法的统一性推出了第三本书的共同祈祷这基本上是1552年在其神学思想建设的重点。
In 1637 the High Church Archbishop of Canterbury, William Laud, had attempted to impose on the Scottish church a book which was much more akin to that of 1549 in its doctrinal outlook.在1637高教会坎特伯雷大主教威廉赞扬，曾试图强加给苏格兰教会的一本书，这是更为接近，即1549年在其理论视野。 Although he was unsuccessful, his book formed the basis of the Book of Common Prayer adopted by the Scottish Episcopal Church in 1764.虽然他没有得逞，他的著作，形成了基础书中共同祈祷通过苏格兰圣公会在1764年。 By a strange quirk of history the Protestant Episcopal Church in America drew on this book in compiling its liturgy, and thus today the Anglican Communion embraces provinces of more Catholic or Protestant theological outlook depending on whether their liturgy is ultimately derived from the 1549 or 1552 archetype.由一个奇怪的偏好历史新教圣公会在美国吸取了这本书的编纂，其礼仪中，因此，今天的英国圣公会拥抱省份更天主教或基督教神学前景取决于他们是否礼拜仪式，最终是来自于1549年或1552年的原型。
In 1872 the Act of Uniformity Amendment Act allowed certain modifications in the way the services of the prayer book were used in the Church of England, permitting certain omissions, mainly on weekdays; hence the act became known as the Shortened Services Act.在1872年该法的统一性修正法案容许某些变通的方式，服务的祈祷书被用在英国教会的，允许某些遗漏的，主要是于平日，因此，该法案被称为缩短服务法。 However, no amendment of the text was made at this stage.但是，没有修订的案文是在这个阶段。
A revision of the Book of Common Prayer was proposed in the Church of England in 1927, and although it was approved by the church's Convocations and House of Laity of Church Assembly, the book was rejected by Parliament largely because it reintroduced controversial pre-Reformation ideas, particularly in the Communion service.修改这本书的共同祈祷，是在英国教会于1927年，虽然它是由教会的convocations和众议院俗人的教堂集会，这本书被议会否决，主要是因为它重新提出具争议性预维新思想，尤其是在共融服务。 Since then the Worship and Doctrine Measure of 1974 has given the Church of England greater freedom to control its liturgy, and in consequence the Alternative Service Book was published in 1980 to supplement with modern services, but not to supersede, the Book of Common Prayer.自那时以来，崇拜和教义的措施， 1974年已获得英国教会有更大的自由来控制它的礼拜仪式，并在后果替代役这本书出版于1980年，以补充与现代服务业，但不是为了取代，这本书的共同祈祷。 Authorization of the latter can still be withdrawn only by Parliament.授权后者仍可以撤回只有议会。
DH
Wheaton卫生署威敦
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
GJ Cuming, A
History of Anglican Liturgy; CO Buchanan, BT Lloyd, and H. Miller, eds.,
Anglican Worship
Today.舒乐舍这种技术，一个历史的英国国教教会礼仪;布坎南合作中，英国电信劳埃德船级社，和H米勒编，圣公会礼拜今天。
I. HISTORY一，历史
On 21 January, 1549, the first Act of Uniformity was passed imposing upon the whole realm of England "The Book of the Common Prayer and Administration of the Sacraments and other Rites and Ceremonies of the Church after the Use of the Church of England".对1549年1月21日，第一届法的统一性是通过实行后，整个境界英格兰"这本书的共同祈祷和管理圣礼和其他礼俗和仪式的教堂后，利用英国教会" 。 Before this date (with some recent exceptions) the services had always been conducted in Latin; and though there were various "uses", eg Salisbury, Hereford, Bagor, York, and Lincoln, these were all derived from, and for the most part identical with, the Roman liturgy.在此之前，日期（与最近的一些例外情况）的服务，一直进行拉丁语;虽然有各种不同的"用途" ，如索尔兹伯里赫里福德，伯戈尔，纽约，林肯，这些都是源自，并在大多数情况完全相同的，罗马教会礼仪。 "Altogether some eighteen English uses are known . . . . Without exemption these English Missals are Roman -- they have the Roman Canon to begin with; they have the Roman variables; in short, their structure is identical with that of the Roman Missal" (J. Wickham Legg, 27 February, from a correspondence in "The Guardian", February and March, 1907). "总共约有18个英语用途是众所周知的… … 。未经豁免这些英语missals是罗马-他们有罗马佳能首先，他们有罗马变量;总之，他们的结构是相同的事实罗马m issal" （ j. wickham券商Legg ， 2月27日，从通信中， "卫报" ， 2月和3月， 1907年） 。 Though the motive for the introduction of the new liturgy is stated to be the desire for uniformity, simplicity, and the edification of the people, it is clear that this was merely a pretext.虽然动机引入新的礼拜仪式，是向被渴望追求统一性，简单性，和启迪的人，很清楚，这只不过是一个借口。 The real motive was the removal from the service books of the doctrines rejected by the Protestant Reformers.真正的动机是搬迁，由服务书籍的教义拒绝新教改革者。 Lex orandi, Lex credendi.法orandi ，法credendi 。 The old books clearly contained the Real Presence, the Sacrifice of the Mass, Invocation of the Blessed Virgin and the Saints, Prayer for the Dead, the Seven Sacraments, with Auricular Confession, and a Sacrificing Priesthood.旧书籍明确载真实的存在，牺牲群众，援引圣和圣人，祈祷，为死者中，七个圣礼，耳廓自白，和一个牺牲神职人员。 The Act of Uniformity states that the king by the advice of Somerset and the rest of the Council, "appointed the Archbishop of Canterbury and certain of the most learned and discreet bishops and other learned men of this realm" to draw up the new book.该法的统一性国国王所咨询的萨默塞特和其余安理会， "指定坎特伯雷大主教，并在一定的学识最渊博的和谨慎的主教和其他男人据悉，本境界" ，以制订新的书。 Who these were, besides Cranmer, cannot now be determined.这些人是谁人，除了克兰默，现在无法确定。 No list is known earlier than that given in Fullers "Church History", published 1657.没有名单，是已知的早，鉴于在fullers "教会史" ，出版了1657年。 However, "the history of the Prayerbook down to the end of Edward's reign is the biography of Cranmer, for there can be no doubt that almost every line of it is his composition" (Mason, Thomas Cranmer, 139).然而， "历史上的prayerbook下降到去年底，爱德华的统治是传克兰默，不可能有任何疑问的，几乎每一行的，这是他的作曲" （石匠，托马斯克兰默， 139 ） 。 With regard to the authority by which it was composed and issued, Abbot Gasquet and Mr. Bishop have carefully gone over the evidence (Edward VI and the Boo of Common Prayer, ch. x), and they have come to the same conclusion as the Anglican Canon Dixon, who affirms that "the Convocation Of the clergy had nothing to do with the first Act of Uniformity of religion. Laymen made the first English Boo of Common Prayer into a schedule of a penal statute. As little in the work itself which was then imposed upon the realm, had the clergy originally any share" (Hist. of the Ch. of England, III, 5).对于房委会由它组成的，并发出，住持赛先生和主教已仔细看过证据（爱德华六及建筑物条例执行处共同祈祷，甲烷第十节） ，而他们也得出同样的结论，因为圣公会佳能迪克森，他们申明： "召开神职人员无关，因此不符合第一项法律的统一性的宗教。外行取得首英文组合奖的共同祈祷成为一个时间表刑法规约。少，在工作本身，其中当时强加境界，有神职人员本来任何股份" （ hist.的甲烷。英格兰，三，五） 。 The instruction given by royal authority was that the framers of the book should "have as well eye and respect to the most sincere and pure Christian religion taught by scripture as to the usages in the primitive Church."该指示由皇家管理局认为，制定这本书应该" ，以及眼睛和尊重，以最真挚纯洁的基督信仰的教导，由经文，以用法，在原始的教会" 。 How this was carried out will appear when we come to examine the contents of the book.如何进行将出现的时候，我们来检查的内容，这本书。 Meantime we may observe that the Communion Service cannot be classed with any of the old liturgies, but rather resembles the form drawn up by Luther in 1523 and 1526.与此同时，我们可以观察到的共融服务不能归入任何旧liturgies ，而是相似的形式，制定了由路德，在1523和1526 。 Both agree in the elimination of anything denoting offertory or sacrifice in the true sense of the words, "Even if it were not an ascertained fact that during the year when it was in preparation, Cranmer was under the influence of his Lutheran friends, the testimony of the book itself would be sufficient to prove beyond doubt that it was conceived and drawn up after the Lutheran pattern" (Gasquet and Bishop, op. cit., 228; cf. ch. xiii).双方同意在消除任何指offertory或牺牲，在真正意义上的，换言之， "即使它不是一个确定的事实，在这一年的时候，它正在准备，克兰默是的影响下，他的路德派的朋友，证言关于这本书本身就足以证明，毫无疑问，这是在构思和制定后，路德会模式" （赛和主教，前引书， 228人;比照章十三） 。 Though there were of course some who welcomed the new service, the imposition of it gave rise to strenuous opposition in most parts of the country.虽然有，当然有些人欢迎这项新服务，实行该报告引起了艰苦的反对，在该国大部分地区。 By the time, however, that the Book of 1549 appeared, Cranmer had already adopted views more advanced than those contained in it, and was preparing for further revision.经过一段时期，不过，这本书的1549年出现了，克兰默已经通过了看法更先进的，比那些包含在其中，并准备作进一步的修改。 Early in 1550 an act was passed approving of the new ordinal (see ANGLICAN ORDERS) and the altars were removed and tables substituted for them in many places.早在1550年的一项法案通过审批的新序（见圣公会命令） ，以及神坛被拆除，代以桌为他们在很多地方。 In the same year Gardiner, while still a prisoner in the Tower, made use of the words of the Prayer Book to refute Cramner's own work on the Sacrament of the Body and Blood of our Savior.在同一年，加德纳，而仍然是一个囚徒在大楼使用了祷告词书，反驳克拉姆纳的本职工作，对圣餐的身体和血，我们的救世主。 About the same time Bucer completed his elaborate "Censura" of the Prayer Book.大约同一时间，布策尔完成了他的阐释： " censura "的祈祷书。 Accordingly in 1552 a second Boo of Common Prayer was published, in which everything in the First Book which had been fixed upon by Gardiner is evidence that the new liturgy did not reject the old beliefs and everything which Bucer had objected to was in the revision carefully swept away and altered.因此，在1552年第二个组合奖的共同祈祷发表后，在这一切都在第一本书已被固定后，由加德纳迹象表明新的礼仪中并不反对旧的信仰和一切布策尔曾反对的是在修改小心洪水冲走和变造。 Before this book could come into general use the old Catholic services were restored by Mary.之前，这本书可以接触到一般采用旧的天主教服务恢复了由玛丽。 After her death the Second Book was imposed by Elizabeth in 1559 with some few, though important, changes.她死后的第二本书所施加的伊丽莎白1559年与一些数虽然重要，但转变。
Further changes were made in 1604 and again in 1662, but the Prayer Book as a whole practically remains what it was in 1552.进一步的修改，提出了在1604年又在1662年，但祈祷书作为一个整体，实际上仍然是什么，它是在1552年。 "The position which was deliberately abandoned in 1549 and still further departed from in 1552 has never been recovered. The measure of the distance traversed in these new liturgies by those who controlled the English reformation can only be duly estimated on an historical survey of the period in which the ground was lost" (Gasquet find Bishop, op. cit., 307). "的立场，这是故意遗弃在1549年仍有进一步背离，在1552年从来没有被追回。衡量距离走过，在这些新liturgies由那些控制着英语改革只能妥估计是以历史的调查期限其中地面失去了" （赛找到主教，前引书， 307 ） 。
II.二。 CONTENTS目录
The Boo of Common Prayer is really a combination of four of our liturgical books: the Breviary, Missal, Pontifical, and Ritual.建筑物条例执行处共同祈祷实在是一个组合的四个我们的礼仪书籍： breviary ， missal ，宗座，和礼仪。
(1) The New Calendar （ 1 ）新日历
The old Sarum and other calendars in use before the Reformation contained the fast days and the feasts for most of the days in the year.旧sarum和其他历法，在使用之前，改造载快速天席间对于大多数的日子，在今年的。 Among these were the Purification, Annunciation, Visitation, Assumption, Nativity, and Conception of "the Blessed Mary", a large number of purely Roman saints; and All Souls' Day.其中既包括获得净化， annunciation ，探视，假设， nativity ，与构想的"有福玛丽" ，还有大量的纯粹罗马圣徒和所有亡灵节。 Corpus Christi was kept on the Thursday after Trinity Sunday.科珀斯克里斯蒂被存放在周四后，三一周日。 The Calendar of the First Prayer Book omitted the fast days altogether and gave only twenty-two saints' days, all being New Testament saints; the only feasts of the Blessed Virgin retained are the Purification and the Annunciation; All Souls' Day is omitted, and there is no office for Corpus Christi.日历的第一祈祷书省略了快两天，合共只有22圣人'天，所有被新约全书圣人;唯一宴的圣方保留是净化和annunciation ;所有亡灵节是遗漏了，有没有办公室，为科珀斯克里斯蒂。 Hardly any change was made in this part in the Second Prayer Book, though the "dog Daies" are characteristically noted.几乎没有任何改变，是在此参加第二祈祷书，虽然"狗daies "的特点。 The Calendar of the Third Prayer Book (1559-61) reintroduced the mention of the fast days and a goodly number of feasts; among the latter, the Visitation of the "Blessed Virgin Mary", the Conception and the Nativity of "the Virgin Mary"; but no special offices were appointed for any of these feasts.日历第三祈祷书（ 1559至1561年）重新提起快速天，良有多少宴，其中后者，探视的"有福了圣母玛利亚" ，意境和nativity的"圣母玛利亚" ，但没有特别的办事处被任命为上述任何一个节日。 "The reason why the names of these Saints-days and Holy-days were resumed into the calendar are various", says Wheatly in "A Rational Illustration of the Book of Comm. Prayer" (Pt. II. Introd.), "some of them being retained upon account of our Courts of Justice. . . . Others are probably kept for the sake of such tradesmen as are wont to celebrate in the memory of their tutelar Saints . . . . And again, it has been the custom to have Wakes or Fairs kept upon these days; so that the people should be left out . . . For these reasons our second reformers under Queen Elizabeth . . . . though convenient to restore the names of them to the Calendar, though not with any regard of being kept holy by the Church". "原因的名字，这些圣人个工作日和圣地-天恢复到日历是多方面的" ，说wheatly在"一个理性的插图书中的通讯祈祷" （ pt.二。 introd ） ， "一些它们被保留帐户后，我们的法院，司法… … 。别人可能是保存为这类商贩，因为是won't的，以庆祝中的记忆，他们tutelar圣人… … 。一而再，这已是惯例，以有尾迹或展会后，保存这些天来，所以说，人们应该离开了… … 。基于这些原因，我们的第二个改革者根据女王伊丽莎白… … 。虽然方便，以恢复的名字他们的日历，虽然没有与任何方面被保存神圣的，由教会" 。
(2) The Brievary （ 2 ） brievary
The Sarum Breviary contained the canonical Hours, the Psalms distributed through the week, antiphons, versicles, and responses, and Little Chapters much the same as the modern breviary -- of course without the modifications since introduced by St. Pius V and later pontiffs.该sarum breviary载典型时，诗篇，通过分布式的一周， antiphons ， versicles ，和反应，并没有多少章，同时作为现代breviary -当然，没有变通以来推出的圣比约五和后来教宗。 But in 1535 there appeared a new breviary drawn up by Cardinal Quignonez, in which a complete break had been made with the old order of the Office.但在1535年出现了一个新的breviary制定了由红衣主教quignonez ，其中彻底决裂已与旧秩序的办公室。 The canonical Hours had indeed been retained but the antiphons, versicles, responses, and Little Chapters had been omitted, the Psalms were distributed in such that three were said at each hour, and the same Psalms said every day of the week in the same order.典型时确有保留，但该antiphons ， versicles ，反应，和小章被遗漏了，脸被分发等3人说，在每一个小时，同样的诗篇说，每一天的一周内，在同一命令。 A striking feature of this breviary was the great length of the Scriptures lessons which enabled the priest to read through in the course of the year almost the whole of the Old Testament and the whole of the New Testament with Epistles of St. Paul twice over.一个鲜明的特点，这breviary是一场伟大的长度圣经教训，使牧师读通过在执行过程中的一年，几乎整个旧约和整个新约圣经与教会圣保禄两倍以上。 It was this book which Cranmer had before him when framing the office portion of the First Prayer Book.这是这本书，其中克兰默曾在他面前的时候，诬告办公室部分第一祈祷书。 Indeed he copied word for word in his preface a considerable portion of Quignonez's preface.事实上，他抄逐字逐句地在他的序言中有相当一部分quignonez的前言。 (See Gasquet and Bishop, op. cit., App. III.) He reduced, however, the hours to two -- Matins and Evensong (called Morning and Evening Prayer in the Second Book) -- and arranged the Psalms for recital once a month instead of once a week. （见赛和主教，前引书，由程式三） ，他减少了，然而，时至2 -晨祷和e vensong（所谓早上及傍晚的祈祷在第二本书） -和安排诗篇，为演奏一次一个月不是每星期一次。 He also introduced two Scripture lessons, one from the Old Testament and one from the New Testament at both hours of prayer, and entirely omitted the lessons of the saints.他还介绍了两个圣经教训，其中一名来自旧约，一名来自新约圣经，在这两个小时的祷告，并完全省略了教训圣徒。 In the Second Book he introduced "When the wicked man", "dearly beloved brethren, the Scripture moveth us", the general confession ("Almighty and most merciful Father"), and the Absolution ("Almighty God, the Father of our Lord Jesus Christ"), which have remained to the present day.在第二本书，他介绍： "当恶人男子" ， "亲爱的弟兄们，经文moveth美" ，一般自白（下称"万能的，最仁慈的父亲" ） ，以及赦免（下称"万能的上帝，我们的国父主耶稣基督" ） ，其中有将持续到今天。 When we remember that more than a hundred editions of Quignonez's breviary were printed during the short space of twenty years, and that it was on the point of being adopted universally, we can see that this portion of the Boo of Common Prayer has some justification.当我们记得，一百多版本quignonez的breviary被印在短短的二十年，而且它是关于这点，被普遍采用，我们可以看到，这部分建筑物条例执行处共同祈祷有一些道理。 No doctrinal questions were at stake -- unless it might be the omission of the intercession of the saints.没有理论上的问题，事关重大-除非它可能被遗漏的干涉的圣徒。
(3) The Missal （ 3 ） missal
The Canon.of the Mass in the Sarum Missal is taken almost word for word from the Roman Missal.该canon.of群众在sarum missal采取的是几乎逐字逐句地从罗马missal 。 In the First Prayer Book the Communion service is styled "'The Supper of the Lord and the Holy Communion, commonly called the Mass"; in the Second, and also in the present book, "The Order for the Administration of the Lord's Supper, or the Holy Communion".在第一次的祈祷书共融服务是冠之以" '晚饭的主及圣餐，俗称地下" ，在第二次，也是在本书" ，并下达了行政主的晚饭，或圣餐" 。 It is not possible within the limits of the present article to compare in detail the first Book with the Sarum on the one hand, and with the subsequent books on the other.这是不可能的范围内向本文章比较详细的第一本书与sarum上，一方面，并与随后书籍的影响。 (See Gasquet and Bishop, ch. xii and xvi). （见赛和主教，你的。十二和十六） 。 The word altar is used in the First Book, though with the alternative of "God's board"; in the Second Book and subsequent Books "table" and "board" alone occur.字祭坛是用在第一本书，虽然与另类的"上帝的董事会" ，在第二本书和随后的书籍"表"和"董事会" ，仅发生。 As regards vestments the First Book directs that the priest shall wear "a white alb plain, with a vestment (chasuble?) or cope", find the assisting clergy "albs with tunacles"; the Second Book "the minister at the time of the Communion find all other times in his ministration, shall use neither alb, vestment nor cope; but being archbishop or bishop, he shall have and wear a rochet, and being a priest or deacon, he shall have and wear a surplice only".至于总有一套第一本指示神父应戴上"白色白蛋白平原，以法衣（ chasuble ？ ）或应付" ，摸清情况，协助神职人员"阿尔布斯与tunacles " ;第二本书"部长，在当时的共融找到其他所有时间，他ministration ，应使用既不白蛋白，法衣，也不配合，但被总主教或主教，他须有和穿rochet ，并成为一个牧师或执事，他须有和穿surplice唯一的" 。 In the Third Book (1559) "it is to be noted that such ornaments of the church and of the ministers thereof, at all times of their ministration, shall be retained, and be in use, as were in the Church of England by the authority of Parliament in the second year of the reign of King Edward the Sixth".在第三本书（ 1559 ） " ，这是值得注意的是，这种首饰的教会和各国部长，因此，在任何时候，他们的ministration ，应予以保留，并在使用，因为人在英国教会所权威国会在第二年的腥风血雨的英国国王爱德华第六届" 。 As is well known, the meaning of this rubric has long been a matter of dispute.如所周知，但其意义这个题目已久的事纠纷。 The First book directs the priest to stand "humbly before the midst of the altar"; the Second, to stand "at the north side of the table", as is still the rule.第一本指导司铎站在"低声下气前处于较为精致的" ;第二，要站" ，在北方的桌面上" ，因为仍然是法治。 No mention is made of incense, or lights, or holy water in any of the books.没有提到的是香，还是灯光，或者圣水中的任何书籍。 As to the service itself, the changes may be briefly summed up as follows: The First Book omitted all mention of any true sacrifice, but retained expressions capable of referring to the Real Presence; the Second Book excluded these; the Third and subsequent books re-admitted and combined expressions which might be taken in either sense.以服务本身，这些改变可能是简单地概括起来有以下几种：一是书中遗漏了所有提到任何真正的牺牲，但保留的表达能力是指真正的存在;第二预订排除这些;第三届及以后的书籍重新-承认和合并意向书，其中可能采取的任何意义。 "On comparing and the first with the second Communion office what is obvious at first sight is, that whilst the former, in spite of the substantial change made in the ancient mass, manifested a general order and disposition of parts similar to the mass itself, the latter was changed beyond recognition" (Gasquet and Bishop, 288). "就比较和第一与第二共融办公室什么是显而易见的，在第一次看见的是，虽然前者，尽管出现了实质的变化，在古代地下，这显示了一种整体秩序和处置部分类似于大众本身，后者是改变得面目全非" （赛和主教， 288页） 。 It will be sufficient to note here that while the First retained something like the prepatory prayer of Consecration ("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"), the Second and subsequent Books omitted this altogether; in the Second Book no directions were given as to the acts of the minister -- he might recite the words of Consecration as a mere lesson; but in the later Books he was directed to take the paten and cup into his hands.这将足以在这里指出，尽管第一留用有点像筹备的祷告consecration （ " vouchsafe以基本法+ ESS和sanc + tify这些你的礼物，和动物的面包和酒，它们可以被对待我们的身体和血液对你最亲爱的儿子耶稣基督" ） ，第二次及以后的书籍略去这完全，在第二本书，没有方向，给出了以该行为的部长-他可能会背诵的话c onsecration仅仅作为教训，但在后来的书籍，他指示采取专利和杯赛进他的手中。 Most significant, too, are the changes made in the form of administering the Holy Communion.最显着的，也有变化的形式作出治国圣餐。 In 1549:在1549年：
When he deliverith the Sacrament of the Body of Christ, he shall say unto every one these words: "The body of our Lord Jesus Christ which was given for thee, preserve thy body and soul unto everlasting life".当他deliverith圣事的基督的身体，他会实实在在地告诉每个人这句话： "尸体我们的主耶稣基督，这是给你的好，维护好你的身体与灵魂祂永恒的生命" 。 And the Minister delivering the Sacrament of the Blood shall say "The blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting life."和部长宣读了圣体血应说： "血液中的我们的主耶稣基督，这是大棚为祢好，维护好你的身体与灵魂祂永恒的生命" 。
In 1552:在第1552 ：
And when he deliverith the bread, he shall say: "Take and eat this in remembrance that Christ died for thee. and feed on him in thy heart by faith, with thanksgiving."而当他deliverith面包时，他须说： "吃这个纪念耶稣死去了你。和饲料对他在你的心真诚，感恩" 。 And the Minister that deliverith the cup shall say: "Drink this in remembrance that Christ's blood was shed for thee, and be thankful".和大臣表示， deliverith杯应说： "喝这在纪念基督的血棚为你，并心存感激" 。
In 1559 and the present Book: 1559年和本书：
And when he delivereth the Bread to any one be shall say, "The Body of our Lord Jesus Christ which was given for thee, preserve thy body and soul unto everlasting life. Take and eat this In remembrance that Christ died for thee, and feed on him in thy heart by faith with thanksgiving."当他救了面包给任何人不得加以说， "尸体我们的主耶稣基督，这是给你的好，维护好你的身体与灵魂祂永恒的生命，以吃这个纪念耶稣死为你和饲料他在你的心真诚地与感恩" 。 And the Minister that delivereth the cup shall say: "The Blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's Blood was shed for thee, and be thankful."和大臣表示，救杯应说： "血液中的我们的主耶稣基督，这是大棚为祢好，维护好你的身体与灵魂祂永恒的生命。喝这在纪念基督的血棚为你，并心存感激。 "
The First Book forbade "any elevation or showing the Sacrament to the people"; the Second Book added the so-called "Black Rubric" denying any "real and essential presence of Christ's natural flesh and blood".第一本书禁止"任何抬高或显示圣餐向人民负责" ;第二本书补充说：我们所谓的"黑色标题"否认有任何"真正的和必要驻留基督的自然的亲骨肉" 。 This was omitted in 1559, but was reintroduced in 1632, shortened and slightly altered, "corporal presence" being substituted for "real and essential".这是遗漏了1559年，但被重新提出，在1632年，缩短稍有改动， "下士存在"正在取代"真正的和必要的" 。
(4) The Ritual （ 4 ）祭祀
The order of the administration of Baptism in the old Sarum Manuale (Ritual) was almost identical in words and ceremonies with that now in use among us.该命令的，政府的洗礼，在旧sarum manuale （礼仪） ，是几乎相同的文字和仪式，与目前使用在我们中间。 (For the differences see SARUM.) The principal changes in 1549 were the omission of the blessing of the font, of the giving of the blessed salt, and of the first anointing. （差异见sarum ）的主要变化，在1549年被遗漏的祝福字体，该给的有福之处，并首次anointing 。 New prayers were also introduced, but the general character of the old service was preserved, including the exorcisms, the giving of the white garment, and the second anointing.新的祈祷，同时也介绍了，但总的性质老服务被保留，包括驱魔仪式，让白色服装，和第二anointing 。 All of these met with Bucer's disapproval, and were accordingly removed in 1552, and have never been restored.所有这些会见了布策尔的反对，并因此而移走的第1552 ，一直没有恢复。 The present rite is exactly the same as that of 1552, with few verbal alterations.目前成年礼是完全一样的，即1552年，除了少数口头改建。
As the Reformers did not recognize Confirmation as a sacrament, we are not surprised to find that the rite of administering it has undergone great changes.作为改革者，不承认确认作为一个圣餐，我们并不感到惊讶，觉得这成年礼的管理，它已经历了很大的变化。 In 1549 the anointing with chrism was omitted, but the prayer that the Holy Ghost might come down upon those about to be confirmed was retained, and they were signed with the sign of the cross on their forehead.在1549年该anointing与chrism遗漏的，但祷告说，圣灵可能出现下跌后，这些即将被证实，也被保留下来，他们分别与该公司签订的迹象，两岸对自己的前额。 In 1552, owing again to Bucer's influence, the first prayer was altered ("strengthen them with the Holy Ghost"); the signing with the cross was omitted; and a colourless form of words used.在1552年，由于再次布策尔的影响下，第一次祷告是变造（ "加强他们与圣灵" ） ;签署与交叉遗漏;一种无色的形式，所用的字眼。 This latter rite is still in use; but in 1662 the renewal of baptismal vows was prefixed to it.这后一种成年礼，是目前仍在使用的，但在1662年重建的洗礼誓言是后缀。
The "Form of Solemnization of Matrimony" comes next. "的形式solemnization婚姻" ，其次。 As the essential part of the ceremony is the contracting of the parties, considerable latitude has existed in the Church with regard to the rest of the service.作为必不可少的一部分，该仪式是订约的当事人，相当纬度已经存在，在教会方面，其余的服务。 The First Book followed the old rite rather closely, but the blessing of the ring and the nuptial Mass were omitted.第一本书遵循旧礼，而不是紧紧的，但祝福的光环和婚前集体被省略。 Of course the Reformers looked upon matrimony merely as a "state of life allowed in the Scriptures", and not as a sacrament.当然，改革者看待婚姻仅仅作为一个"国家的生活，让在会念经" ，而不是用作圣餐。 "The Order of the Visitation of the Sick" contains matters of grave importance. "的命令探望的病人"的内容事项的严重重要性。 In the First Book and in all subsequent Books, the "sick person shall make a special confession, if he feels his conscience troubled with any weighty matter; after which the priest shall absolve him after this form [sort] . . . . I absolve thee from thy sins'".在第一本书，并在其后所有的图书中， "有病的人，应作特殊供述，如果他觉得他的良心不安与任何有份量的事;之后神父应免除他后，这种形式[排序] … … 。我开脱你来自你的罪孽" 。 The First Book alone adds: "and the same form of absolution shall be used in all private confessions."第一本书，仅补充说： "和同样形式的赦免，应全部采用私人自白书" 。 Moreover the First Book alone contains the anointing of the sick: "If the sick person desire to be anointed, then shall the priest anoint him upon the forehead or breast only, making the sign of the cross", and afterwards reciting a long prayer entirely different from the old forms, which were the same as the present Catholic ones.此外，第一本书，仅载有anointing的病人说： "如果有病的人的欲望被选定的，那么应神父傅油后，他的前额或乳房只，使标志的十字架" ，然后背诵很长的祷告，完全有别于旧形式，这都是一样的，因为目前的天主教。 This ceremony was removed at Bucer's suggestion.这个仪式被拆掉，在布策尔的建议。 The First Book also has a rubric about reservation of the Blessed Sacrament: "If there be more sick persons to be visited the same day then shall the curate reserve so much of the sacrament of the body and blood as shall serve the other sick persons, and such as be appointed to communicate with them if there be any; and shall immediately carry it and minister it unto them."第一本书也有一个题目约保留圣说： "如果有更多的病患者，要访问的同一天，然后不得牧师的储备这么多的圣体和血作为不得担任其他有病的人，及如获委任与他们沟通，如果有任何;并应立即进行，它和交通部长，它赐给他们" 。 Bucer does not seem to have objected to this; nevertheless no mention of reservation is made in any of the later Books.布策尔似乎并没有反对这一点;不过没有提及保留作出任何后期书籍。 The Sarum Office of the Dead included Vespers (Placebo), Matins (Dirige), Lauds, Mass (Requiem), the Absolution, and the Burial.该sarum办公室，死者中包括晚祷（安慰剂） ，在晨祷（ dirige ） ，赞美，大众（安魂曲） ，赦免，并安葬。 As might be expected from the views of the Reformers on prayer for the dead, nothing was preserved in the new Books but the "Order for the Burial of the Dead".正如大家可以预料到的意见的改革者就祈祷，为死了，什么也没有保存在新的著作，但"为了让埋葬死者" 。 The First Book, indeed, contains distinct prayers for the soul of the departed, but these were removed in 1552, and have never been restored.第一本书，而事实上，包含了鲜明的祈祷灵魂的离去，但这些被拆除，在1552年，一直没有恢复。 For the Thirty-nine Articles see the article under that heading.为39条看到这篇文章下的标题。
In recent years attempts have been made to reform the prayer Book in two opposite directions.在近几年的尝试已取得了改革的祈祷书，在两个相反的方向。 The Evangelicals have considered it as still containing too much of the old "propery", while the High Church party have endeavoured to get back the portions omitted or altered since 1549.该新教徒有它看成仍含有太多的旧的" propery " ，而高教会党一直在努力找回部分被省略或者变造自1549年。 Various changes have actually been made in the Prayer Book as used by the Protestant churches of Scotland, Ireland and America.种种变化其实已在祈祷书所使用的新教教会的苏格兰，爱尔兰和美国。
It is only fair, in concluding, to note Cranmers "splendid command of the English language and his instinctive sense of what would suit average English minds. His genius for devotional composition in English is universally recognized, even by those who have least sympathy with his character and career" (Mason, Thomas Cranmer, 140).这是唯一公平的，在总结时，要注意cranmers "灿烂指挥的英语语言和他的本能意识，有什么适合的平均英语的头脑，他的天才为灵修作文，英语是公认的，即使是那些最同情他的性格与职业" （石匠，托马斯克兰默， 140 ） 。 "I value the Prayer Book, as you cannot do", says one of the Anglican characters in Newman's "Loss and Gain" (ch. viii), "for I have known what it is to one in affliction. May it be long before you know it in a similar way; but if affliction comes on you, depend on it all these new fancies and fashions will vanish from you like the wind, and the good old Prayer Book alone will stand you in any stead." "我非常珍惜祈祷书，因为你不能做" ，内容之一圣公会字纽曼的"得与失" （第八章） ， "为我所知道的是什么，它是一个通病，也许它需要太长时间你知道它在一个类似的方法，但如果通病就在你，依赖于它的所有这些新作何选择和款式也将消失殆尽，从你喜欢的风，以及良好的旧祈祷书单会站在你任何而起" 。
Publication information Written by TB Scannell.出版信息写结核病Scannell先生。 Transcribed by Matthew Dean.转录由Matthew院长。 The Catholic Encyclopedia, Volume II.天主教百科全书，第二卷。 Published 1907. 1907年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, 1907. nihil obstat ， 1907 。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
Bibliography参考书目
The best work on the subject is Gasquet and Bishop, Edward VI and the Book of Common Prayer; Frere, Revision of Proctors Book of Common Prayer; Weston, The Prayer Book on the Making (1907), a poor and prejudiced work; Wheatly, A Rational Illustration of the Book of Comm.最好就这一议题开展工作，是赛和主教，爱德华六及一书的共同祈祷; frere ，修改proctors书的共同祈祷;韦斯顿，祈祷书上作出（ 1907年） ，一个贫穷和偏见的工作; wheatly ，一个理性的说明这本书的委员会。 Pr., being the substance of everything liturgical in Bishop Sparrow, Mr. L'Estrange, Dr. Comber Dr. Nichols, and all former ritualists, commentators, and others upon the same subject; Mason, Thomas Cranmer; and various other works treating of the Reformation in England, especially in the reign of Edward VI.公关，作为物质的一切礼仪，在主教麻雀先生l'疏远，精梳博士博士尼科尔斯，和所有前ritualists ，评论家，以及其他经同一主题;梅森，托马斯克兰默;和其他各种工程的治疗这项改革在英国，尤其是在腥风血雨的爱德华六。
This subject presentation in the original English language这一主题演讲，在原有的英语
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