Book of Common Prayer公禱書

General Information 一般資料

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.公禱書(全名,書的共同祈禱和管理聖禮和其他禮俗和儀式的教堂)是官方的英國教會和其他國家的英國聖公會教堂祈禱書,包括主教教堂在美國。 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.第一個完整版的書的共同祈禱的改革的時候,出現在1549年的愛德華六世統治時期,它的使用是強制性的,由議會。 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.它遵循的其他教會改革是愛德華的父親,亨利八世統治時期的托馬斯·克蘭默和尼古拉斯·里德利的指導下,已經開始的工作的結果。 Their aim was to produce a book in the vernacular that would be a unified and simplified equivalent of the Roman Catholic liturgical books.他們的目的是要製作一本書中的白話,這將是一個統一和​​簡化等效的羅馬天主教禮儀的書籍。 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.用於與聖經和認可讚美詩,​​它提供所有的處方聖公會禮拜,從早晨和傍晚的祈禱和禮儀的聖餐的儀式為聖禮和探視生病的。 An Ordinal (ordination service) was added in 1550.一個序(統籌處)於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.的修訂版,這本書的共同祈禱,有時也被稱為第二次的祈禱書中的愛德華六世,出現在1552年,它的用途,也被強制由議會, 這個版本不同,從根本較早的一個結構的聖地共融服務被改變,許多儀式被取消,並進行了簡化,由神職人員穿的法衣。 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個月後,它的外觀,它被鎮壓,由瑪麗,我重新拉丁的語言服務在英格蘭教會中使用的。

BELIEVE Religious Information Source web-site相信宗教信息來源
Our List of 2,300 Religious Subjects我們所列出的2300名宗教科目
E-mail電子郵件
After Queen Elizabeth I ascended the throne in 1558, the Book of Common Prayer was amended, and the prayer book, which in the new version tended toward Roman Catholicism, was restored to use; further amendments in a Roman Catholic direction were made in 1604, during the reign of James I. During the Commonwealth the Book of Common Prayer was suppressed, but in 1662, following the restoration of the monarchy, its use was again made compulsory.在1558年,女王伊麗莎白一世登基後,公禱書進行了修訂,並就恢復了使用,在新版本中也傾向羅馬天主教的祈禱書,於1604年進行了進一步的修訂,羅馬天主教的方向,詹姆斯一世統治時期,在英聯邦書的共同祈禱被抑制,但在1662年之後的恢復君主制,它的使用再次是強制性的。 Because the amendments made in the 1662 version were also in a Roman Catholic direction, many Puritans defected from the established church.因為在1662年作出的修訂版本在羅馬天主教的方向,許多清教徒叛逃所建立的教會。 Only minor amendments were made in the Book of Common Prayer after 1662 in England.在公禱書後,1662年在英國只有輕微的修訂。 The formation of the Protestant Episcopal Church in the US in 1783 necessitated a revised prayer book for American use.在美國新教聖公會在1783年形成有必要修訂的祈禱書,為美國使用。 It was ratified in 1789; further revisions were made in 1892, 1928, and 1979.這是批准了在1789年進一步作了修訂,在1892年,1928年和1979年。 It is basically the same book used by other members of the Anglican communion.它基本上是由英國聖公會的其他成員使用同一本書。


Book of Common Prayer公禱書

Advanced Information 先進的信息

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.在歷史上已經有三本書已經證明了這標題在英國的教會,雖然標題也被應用在其他省份的英國聖公會已主要來自這三個書籍。

In 1549 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1549年,英國議會通過了一項法案的統一性,要求神職人員利用從五旬節,在這一年的共同祈禱和管理聖禮和其他禮俗和儀式的教堂後,使用教會的“博凱英格蘭“。 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.這一修訂和改革手冊的崇拜,主要是工作的坎特伯雷大主教托馬斯·克蘭默,和他的自序,克蘭默解釋說,這是提供共同祈禱,在兩種意義上的字。 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).從那個時候,崇拜的英格蘭教會,迄今幾乎完全是在拉丁美洲,是在共同使用母語(“19點語言...,他們mighte understande,有profite通過hearying相同的”),並已普遍使用每一個教區(以前有過幾個不同的用途)。

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).在進行禮拜神職人員以前需要的彌撒(大眾),祈禱(每日辦事處),手動(暫辦事處),以及聖座主教的服務。 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.這本新書containd所有這些,除序(日常服務),這是單獨出版,1550年修訂,並在1552年和1662年的版本的。 In addition it included a calendar and lectionary and the litany, together with Coverdale's translation of the Psalter.此外,它還包括一個的日曆和lectionary和一連串,代爾翻譯的詩篇。

The first prayer book met with little favor.第一次祈禱書會見了一點小忙。 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.新教徒認為它做得還遠遠不夠,在其改革,並於1551年,馬丁·布策爾發表了Censura,或批判,他在細節的地方圖書遮蔽清楚​​聖經的教導。 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,俯身向羅馬天主教(特別是溫徹斯特的主教加德納)聲稱,這本書仍是教馬薩諸塞州的老教條的後果克蘭默產生了第二次的祈禱書於1552年,其中新教的立場是更清楚地採納。 These books are known as the First and Second Prayer Books of King Edward the Sixth.這本書被稱為第一次和第二次的祈禱書的英國國王愛德華第六。

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.在1553年,瑪麗·都鐸登上了英國王位,這第二次的祈禱書被禁,因為她重新確立了教學和實踐的羅馬教會的領導新教徒被殺害。 In 1559 Elizabeth I restored the second book with minor alterations. 1559年,伊麗莎白一世恢復的第二本書,與小規模改建。 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.在接下來的世紀,隨著加入的詹姆斯一世在1603年和恢復查爾斯二世在1660年的極端清教徒和聖公會悶燒正在進行的鬥爭不斷,的漢普頓法院(1604),和Savoy(1661年)舉行會議,試圖在問題解決的事項。 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.在結束相對較少的改變,1662年法的統一性推出了第三本書的共同祈禱,這基本上是1552年在其神學思想建設的重點。

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. 1637年,高教會坎特伯雷大主教威廉讚揚,曾試圖強加給蘇格蘭教會的一本書,這是在其理論前景的看法更為接近,1549。 Although he was unsuccessful, his book formed the basis of the Book of Common Prayer adopted by the Scottish Episcopal Church in 1764.雖然他沒有得逞,他的書在1764年通過的蘇格蘭聖公會公禱書的基礎上形成的。 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.由一個奇怪的怪癖歷史的美國新教聖公會在吸取了這本書編纂,其禮儀,今天的英國聖公會擁抱省份的天主教或基督教神學的前景,這取決於他們的禮拜儀式,最終來自1549年或1552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年該法的統一性修正法案容許某些變通的方式,允許某些遺漏的,主要是平日的服務在英格蘭教會的祈禱書,因此,該法案被稱為縮短服務法。 However, no amendment of the text was made at this stage.但是,沒有修訂的文本,在這一階段。

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.的教堂,英國在1927年提出的共同祈禱書的修訂,雖然它被批准由教會的召集和教友的教會大會之家,這本書被否決議會通過主要是因為它重新有爭議的學前教育改革思路,特別是在聖餐服務。 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.自那時以來,崇拜和教義的措施,1974年英國有更大的自由度來控制,其禮儀的教會,因此,替代服務這本書出版於1980年的補充與現代服務業,而不是取代,這本書的共同祈禱。 Authorization of the latter can still be withdrawn only by Parliament.後者的授權仍然可以支取時需由議會。

DH Wheaton DH惠頓
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 參考書目
GJ Cuming, A History of Anglican Liturgy; CO Buchanan, BT Lloyd, and H. Miller, eds., Anglican Worship Today. GJ康明的英國國教教會禮儀,歷史,CO布坎南,BT勞埃德和H米勒編,聖公會禮拜的今天。


Book of Common Prayer公禱書

Catholic Information 天主教信息

I. HISTORY一,歷史

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".於1549年1月21日,第一次通過法的統一性強加在英國的全部領域“這本書的共同祈禱和管理聖禮和其他禮俗和儀式的教堂後,使用英國教會的”。 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.在此日期之前(與最近的一些例外)的服務一直在拉丁美洲進行;雖然有各種不同的“用途”,如索爾茲伯里,海福特,Bagor,約克,林肯,這些都是來自最相同的,在羅馬的禮儀。 "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).被稱為“總共約有18個英語用途....,沒有豁免這些英語missals的是羅馬 - 他們有羅馬佳能首先,他們有羅馬變量,總之,他們的結構是相同的與羅馬missal” (J.韋翰美,2月27日,從通信中,“衛報”,月和3月,1907)。 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.雖然動機的願望統一性,簡單性和啟迪的人,是說要引進新的禮儀,很顯然,這只是一個藉口。 The real motive was the removal from the service books of the doctrines rejected by the Protestant Reformers.真正的動機是由新教改革者的教義拒絕服務書籍的去除。 Lex orandi, Lex credendi.萊克斯orandi,:萊克斯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.舊書清楚地包含了真實存在,犧牲質量,調用的聖母和聖徒,為死者祈禱,七個聖禮,耳廓自白,和犧牲的聖職。 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.該法的統一性國,國王的薩默塞特和安理會其他成員的意見,“任坎特伯雷大主教和某些最有學問的和謹慎的主教和其他男人據悉,本境界”制定的新書。 Who these were, besides Cranmer, cannot now be determined.誰這些人,除了克蘭默,不能現在確定。 No list is known earlier than that given in Fullers "Church History", published 1657.沒有名單,是已知的早於福樂“教會史”出版的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,“歷史的prayerbook下降到愛德華的統治結束的傳記克蘭默,可以毫無疑問的,幾乎每一行,這是他作曲”(梅森,托馬斯·克蘭默,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).的權威,由它組成及發行方面,住持賽Bishop先生仔細看過在證據(愛德華六世和獎的共同祈禱,CH X),而他們也得出相同的結論,因為聖公會佳能迪克森,他申明,“評議會的神職人員,什麼都沒有做的第一項法律的統一性的宗教。外行取得的第一個英文獎的共同祈禱少,在工作本身,其中的刑事法規的時間表。當時強加的境界,有神職人員本來任何股份“(。英國hist.的甲烷,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."由皇家管理局的指令,制定這本書應該“最真誠,最純粹的基督教信仰的教導,在原始的教會的慣例,由經文,以及眼睛和尊重。” How this was carried out will appear when we come to examine the contents of the book.如何進行我們來看看這本書的內容時,會出現。 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.與此同時,我們可以觀察到的共融服務無法被歸類與舊liturgies,而是相似的形式,制定了由路德在1523年和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).雙方同意在消除任何指offertory或犧牲,在真正意義上的字,“即使它不是一個確定的事實,在當年,它正在準備中,克蘭默的影響下,他的路德派的朋友,見證這本書本身就足以證明,毫無疑問,這是在構思和制定後的路德會模式“(賽和主教,前引書,228人;比照第十三章。)。 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.當然,雖然有一些歡迎新服務,它的實施引起了大部分地區的國家的強烈反對。 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.的時間,但是,這本書的1549年出現,克蘭默已經通過了看法更先進的比那些包含在其中,並準備進一步修訂。 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年的行為,通過審批的新序(見聖公會命令)和神壇被拆除,表取代他們在很多地方。 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.同年,加德納,而仍然是一個囚徒在塔下,用祈禱書的話,我們的救主的身體和血的聖事,,來反駁Cramner的自己的工作。 About the same time Bucer completed his elaborate "Censura" of the Prayer Book.大約在同一時間,布策爾完成了他精心製作的“censura”的祈禱書。 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年第二次出版獎的共同祈禱,這一切已被固定後,由加德納是在第一本書的證據表明,新的禮儀,沒有拒絕舊的信仰和一切布策爾曾反對的是在修改小心一掃而空,並改變了。 Before this book could come into general use the old Catholic services were restored by Mary.之前,這本書可以接觸到一般採用舊的天主教服務恢復了由瑪麗。 After her death the Second Book was imposed by Elizabeth in 1559 with some few, though important, changes.她去世後的第二本書所施加的伊麗莎白在1559年,一些少數,但重要的是,改變。

Further changes were made in 1604 and again in 1662, but the Prayer Book as a whole practically remains what it was in 1552.進一步的修改,在1604年又於1662年,但作為一個整體的祈禱書,實際上仍然是在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). “的立場,這是故意遺棄於1549年,在1552年仍有進一步背離從來沒有被收回。誰控制了英語改革措施,這些新的禮儀中走過的距離,只能得到適當的估計,一個歷史的調查期限在這地面失去了“(賽找到主教,前引書,307)。

II. II。 CONTENTS目錄

The Boo of Common Prayer is really a combination of four of our liturgical books: the Breviary, Missal, Pontifical, and Ritual.獎的共同祈禱真的是我們的四個禮儀的書籍:祈禱,彌撒,教皇和儀式的組合。

(1) The New Calendar (1)新的日曆

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.在使用之前,改造舊塞勒姆和其他日曆包含了快兩天的節日,在今年的大部分的日子。 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.在這些人的分離純化,報喜,探視,假設,誕生,和概念“福瑪麗”,大量的純粹羅馬聖徒和萬靈節。 Corpus Christi was kept on the Thursday after Trinity Sunday.科珀斯克里斯蒂被關上週四後,三星期日。 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.日曆的第一祈禱書省略了快兩天,合共只有22聖人'天,所有被新約全書聖人;唯一宴保留的聖母是淨化和報喜;萬靈節被忽略,有沒有科珀斯克里斯蒂市的辦公室。 Hardly any change was made in this part in the Second Prayer Book, though the "dog Daies" are characteristically noted.幾乎沒有任何改變,是在第二次的祈禱書在這部分中,,雖然在的“狗Daies”是典型地指出。 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.第三祈禱書(1559至1561年)重新提起了快兩天,良有多少的節日,其中後者的“有福了聖母瑪利亞”的概念和“聖母瑪利亞的誕生,探視的日曆“,但沒有特別辦事處被任命為這些節日。 "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". “的名稱,這些聖人天,聖天恢復到日曆的原因是不同的”,說Wheatly“一個理性的說明,這本書的通訊。祈禱”(PT.二選確認。),“一些它們被保留帳戶時,我們的法院,司法......其他的可能是保存這類商販,為了習慣,以慶祝中,他們tutelar聖人的內存。......再次,它一直是自定義有尾跡或展會後,保存這些天,這樣的人應該被排除在外基於這些原因,我們的第二個改革者根據女王伊麗莎白恢復他們的名字的日曆...雖然方便,但不與任何方面保持聖潔的教會“。

(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. sarum breviary載典型時,通過的一周,antiphons,versicles和反應,並沒有多少章,現代的祈禱書一樣分佈的詩篇 - 當然,沒有變通以來推出的聖庇護五世,後來教宗。 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年出現了一個新的breviary制定了由紅衣主教quignonez,其中徹底決裂已與舊秩序的辦公室。 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.典型時確實被保留,但輪唱,versicles,反應,和小章被省略,分佈在3人說,在每一個小時的詩篇中,以相同的順序,同樣的詩篇說,每一天是星期幾。 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.本祈禱書的一個顯著特點是很長的聖經教訓,使牧師在這一年幾乎佔據了整個舊約和新約聖經與教會中的聖保羅兩次全讀通過。 It was this book which Cranmer had before him when framing the office portion of the First Prayer Book.這是這本書克蘭默曾在他面前時,誣​​告辦公室部分的第一祈禱書。 Indeed he copied word for word in his preface a considerable portion of Quignonez's preface.事實上,他抄字的字在他的序言中有相當一部分Quignonez的序言。 (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. (見賽和主教,前引書,附錄III)。他減少了,但是,時至2 - 晨禱和晚禱(稱為早晨和傍晚的祈禱在第二本書) - 和安排詩篇,為演奏一次一個月不是每週一次。 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.他還介紹了兩個聖經的教訓,從舊約和新約聖經在這兩個小時的禱告,完全省略了教訓的聖人。 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.在第二本書,他推出了“邪惡的人”,“親愛的弟兄們,的經文moveth我們”,一般自白(“萬能的,最仁慈的父親”),以及赦免(“全能的上帝,我們的主父耶穌基督“),一直保持到今天。 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.當我們記住期間的短期空間二十年,一百多個版本的Quignonez的祈禱書印,它是點被採納普遍,我們可以看到,這部分的噓聲,共同祈禱有一定的理由。 No doctrinal questions were at stake -- unless it might be the omission of the intercession of the saints.沒有理論問題受到了威脅 - 除非它可能被遺漏的干涉的聖人。

(3) The Missal (3)彌撒

The Canon.of the Mass in the Sarum Missal is taken almost word for word from the Roman Missal. Canon.of質量的塞勒姆彌撒幾乎是一個字對字從羅馬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".第一祈禱書共融服務的風格“”的晚餐的主及聖餐,通常被稱為地下“,在第二,和也中,本書,”主的晚餐管理秩序,聖餐“。 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.這是不可能的限制範圍內,本製品比較詳細的第一本書與塞勒姆一方面,和其他與隨後書籍。 (See Gasquet and Bishop, ch. xii and xvi). (見賽和主教,十二路,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.使用這個詞壇的第一本書,雖然與另類的“神板”的第二本書和隨後的書籍“表”和“董事會”,僅發生。 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".至於法衣的第一本書指導神父應穿白色白蛋白平原,法衣(chasuble?)或應付“,協助神職人員”祭台“與tunacles的第二本書”部長,在當時的聖餐找到其他所有時間,在他供職,應使用既不白蛋白,法衣,也不配合,但總主教或主教,他穿rochet,並成為一個牧師或執事,他有穿法衣只“。 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“三書”(1559年)“,要注意的是,這種首飾的教會和各國部長,他們的職事,在任何時候,應保留,並在使用中,如在英國教會所國王愛德華第六條:“在第二年的統治權威的議會。 As is well known, the meaning of this rubric has long been a matter of dispute.眾所周知,這個題目的意思一直是有爭議的問題。 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.第一本指導司鐸站在“虛心的祭壇前處於”第二站“,在北邊的表”,仍然是規則。 No mention is made of incense, or lights, or holy water in any of the books.沒有提到的是,香,燈,或在任何一本書籍的聖水。 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.服務本身的變化可以簡要地概括如下:第一本書省略了所有提及任何真正的犧牲,但保留的表達能力指的是真實存在的第二本書,排除這些第三屆及以後的書籍重新承認和合併意向書,其中可能在任感。 "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). “在比較和第一與第二共融辦公室一見鍾情什麼是顯而易見的,雖然前者,儘管實質的變化,在古老的質量,表現出的秩序和處置類似大眾本身的部分,後者是改變得面目全非“(賽和主教,288頁)。 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.這將是足夠的,這裡要注意的是,雖然籌備的禱告奉獻的第一留用有點像(“BL + ESS和sanc賜予+ tify這些你的禮物,和生物的麵包和酒,他們可能對我們的身體和血液你最親愛的兒子耶穌基督“),第二次及以後的書籍省略這完全在第二本書,沒有方向,給出了部長的行為 - 僅僅是一個教訓,​​他可能會背誦的話,奉獻,但在後來的書籍,在他的手中,他指示採取專利和杯賽。 Most significant, too, are the changes made in the form of administering the Holy Communion.最重要的,也管理聖餐的形式所做的更改。 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".基督的身體,當他deliverith聖事的,他說:每一個這些話:“我們的主耶穌基督的身體,這是給你,保護你的身體與靈魂祂永恆的生命”。 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."部長宣讀了聖體血應說:“我們的主耶穌基督的血,這是大棚為你,保護你的身體和靈魂祂永恆的生命。”

In 1552:在1552年:

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." “和,當他deliverith的麵包,他說:”吃這個紀念耶穌替你死。和飼料對他真誠,感恩在你的心裡。“ And the Minister that deliverith the cup shall say: "Drink this in remembrance that Christ's blood was shed for thee, and be thankful".部長表示,deliverith杯應說:“喝這在紀念基督的血棚為你,並感謝”。

In 1559 and the present Book:在1559年和目前的預訂:

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."當他救了麵包給任何人不得加以說,“我們的主耶穌基督,這是給你的身體,保持你的身體與靈魂祂永恆的生命。吃這個紀念耶穌替你死,和飼料他在你的心真誠地與感恩。“ 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."而該部長表示,救杯應說:“的血,我們的主耶穌基督,這是棚為你,保護你的身體和靈魂祂永恆的生命。喝這在紀念,基督的血是棚為你,並心存感激。 “

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".第一本書禁止“任何抬高或聖事的人”;第二本書,加入了所謂的“專欄”,否認有任何“真正的和必要的存在基督的親生骨肉”。 This was omitted in 1559, but was reintroduced in 1632, shortened and slightly altered, "corporal presence" being substituted for "real and essential".這是遺漏在1559年,但在1632年重新縮短稍有改動,“肉體的存在”被取代為“真正的和必要的”。

(4) The Ritual (4)儀式

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.為了管理的洗禮的的老塞勒姆MANUALE(儀式)在幾乎相同的文字和儀式,現在在我們中間。 (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. (差異sarum)的主要變化,在1549年被遺漏的字體的祝福,給予的祝福鹽,和第一的恩膏。 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.還介紹了新的祈禱,但一般的字符被保留,包括老服務的驅魔儀式,讓白色服裝,和第二恩膏。 All of these met with Bucer's disapproval, and were accordingly removed in 1552, and have never been restored.所有這些會見了布策爾的反對,並因此而在1552年中刪除,並且從來沒有得到恢復。 The present rite is exactly the same as that of 1552, with few verbal alterations.目前成年禮是完全一樣的,即1552年,除了少數口頭改建。

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.作為改革者,不承認確認,作為一個聖餐,我們驚訝地發現,這成年禮的管理,它已經發生了很大的變化。 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年的恩膏與chrism被省略,但禱告,聖靈降在那些即將被證實,被保留下來,並分別與他們的額頭上的十字架上的符號。 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,由於再次布策爾的影響力,第一次禱告是改變(“加強他們與聖靈”)的簽署與交叉省略;使用一種無色的形式的話。 This latter rite is still in use; but in 1662 the renewal of baptismal vows was prefixed to it.這後一種成年禮仍然在使用,但在1662年重建的洗禮誓言前綴給它。

The "Form of Solemnization of Matrimony" comes next. “證婚的婚姻形式”隨之而來。 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.作為必不可少的一部分,該儀式是訂約的當事人,已經存在相當大的餘地,在教會方面的服務。 The First Book followed the old rite rather closely, but the blessing of the ring and the nuptial Mass were omitted.遵循舊禮的第一本書相當密切,但已被刪去的的環和婚前質量的祝福。 Of course the Reformers looked upon matrimony merely as a "state of life allowed in the Scriptures", and not as a sacrament.當然,改革者看婚姻僅僅作為一個“國家的生活讓在會念經”,而不是作為一個聖餐。 "The Order of the Visitation of the Sick" contains matters of grave importance. “承探望的病人”中包含的重大事項。 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'".在第一本書,並在隨後的書籍,“有病的人應作特殊供述,如果他覺得他的良心不安與任何有份量的問題,之後神父應免除他後,這種形式的[排序] ...我開脫你從你的罪“。 The First Book alone adds: "and the same form of absolution shall be used in all private confessions."第一本書,僅說:“和所有私人自白書”中的赦免,應使用相同的形式。“ 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,第一本書,僅包含的恩膏的病人說:“如果有病的人的慾望被選定,然後神父傅油後,他的額頭或乳房只,使標誌的十字架”,然後背誦很長的禱告,完全從舊的形式,這是因為目前的天主教的不同。 This ceremony was removed at Bucer's suggestion.布策爾的建議,在這個儀式被拆掉。 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."第一本書也有一個題目有關預訂的聖體聖事:“如果有更多的病患者,要訪問的同一天,然後牧師的儲備這麼多的身體和血的聖餐作為不得擔任其他有病的人,及如獲委任為與他們溝通,如果有任何;並應立即進行,它和部長,它賜給他們。“ Bucer does not seem to have objected to this; nevertheless no mention of reservation is made in any of the later Books.布策爾似乎並沒有對此提出異議,但沒有提及保留在任何後來的書籍。 The Sarum Office of the Dead included Vespers (Placebo), Matins (Dirige), Lauds, Mass (Requiem), the Absolution, and the Burial.塞勒姆,死者中包括辦公室晚禱(安慰劑),晨禱(dirige),讚美,大眾(安魂曲),赦免,並埋葬。 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".正如人們所預期的改革者為死者祈禱的意見,什麼也沒有保存在新的著作,但“為了埋葬之死”。 The First Book, indeed, contains distinct prayers for the soul of the departed, but these were removed in 1552, and have never been restored.事實上,第一本書,包含了鮮明的祈禱靈魂的離去,但這些被拆除,在1552年,從來沒有得到恢復。 For the Thirty-nine Articles see the article under that heading.第三十九條看到這篇文章的標題下。

In recent years attempts have been made to reform the prayer Book in two opposite directions.在近幾年的嘗試已取得了改革的祈禱書,在兩個相反的方向。 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.福音派認為這是仍然含有的老的“propery”太多,而高教會黨一直在努力找回部分被省略或改變,因為1549。 Various changes have actually been made in the Prayer Book as used by the Protestant churches of Scotland, Ireland and America.種種變化其實已在蘇格蘭,愛爾蘭和美國的新教教會的祈禱書作為。

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).在總結時,要注意cranmers“的英語和燦爛的命令,他的本能意識,有什麼適合的平均英語的頭腦,他的天才為虔誠的作文,英語是舉世公認的,即使是那些最同情他的,這是唯一公平性格與職業“(梅森,托馬斯·克蘭默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." “我看重祈禱書,因為你可以不這樣做”,說的英國聖公會的字符在紐曼的“損耗和增益”(第八章),“對我有被稱為什麼它是一個通病之一。可能它是很久以前你知道它在一個類似的方式,但如果你痛苦,依賴於它的所有這些新的幻想和款式也將消失,從你喜歡的風,和良好的舊祈禱書單會站在你任何而起。“

Publication information Written by TB Scannell.出版信息的書面TB斯坎內爾。 Transcribed by Matthew Dean.轉錄的馬修院長。 The Catholic Encyclopedia, Volume II.天主教百科全書,第二卷。 Published 1907.發布時間1907年。 New York: Robert Appleton Company.紐約:羅伯特·阿普爾頓公司。 Nihil Obstat, 1907. Nihil Obstat,1907。 Remy Lafort, STD, Censor.人頭馬lafort,性病,檢查員。 Imprimatur.的認可。 +John M. Farley, Archbishop of New York +約翰M法利,大主教紐約

Bibliography參考書目

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.關於這個問題的最好的工作是賽和主教,愛德華六世和公禱書;弗里爾,共同祈禱的考務人員書的修訂;韋斯頓,祈禱書上的製作(1907年),一個貧窮和偏見的工作; Wheatly一個理性的說明,這本書的通訊。 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.公關,物質的一切禮儀,在主教麻雀,博士尼科爾斯先生L'疏遠,博士精梳機,後所有前ritualists,評論家,和其他同一主題的梅森,托馬斯·克蘭默;和其他各種工程處理在英國的改革,特別是在愛德華六世統治。



This subject presentation in the original English language本主題介紹在原來的英文


Send an e-mail question or comment to us: E-mail發送電子郵件的問題或意見給我們:電子郵箱

The main BELIEVE web-page (and the index to subjects) is at主要相信網頁(和索引科目),是在