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.這本書的共同祈禱（全部，這本書的共同祈禱和管理聖禮和其他禮俗和儀式的教堂） ，是正式的祈禱書的英國教會和聖公會教堂，在其他國家，包括聖公會在美國。 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.第一個完整版的這本書的共同祈禱出現在1549年，在時間的改革，統治期間，愛德華六，它的使用是強制性的，由國會。 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工作的結果開始統治期間，愛德華的父親，亨利八世的領導下，托馬斯克蘭默和尼古拉利禮賢。 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，在白話文這將是一個統一和簡化等效的羅馬天主教禮儀書籍。 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.用聖經和認可hymnal ，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中的聖餐，以禮為聖禮和探視的病人。 An Ordinal (ordination service) was added in 1550.一個序（統籌處）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.修訂版的這本書的共同祈禱，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，其使用，也被強制由議會， 這個版本不同，從根本上較早的一個。結構的聖地共融服務被改變，許多儀式被取消，以及總有一套穿的神職人員被簡化。 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個月後，其外觀，它被鎮壓，由瑪麗，我的人重新拉，因為使用的語言，在服務方面，英國教會的。
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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.歷史上已經有過三次書籍，其中有承擔這個稱號在英國教會，雖然名稱也被用於書籍，在其他省份的聖公會已主要來自這3個。
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份中英文國會通過了一項法案的統一性，要求神職人員利用從盛宴的聖神降臨在這一年的"博凱的共同祈禱和管理聖禮和其他禮俗和儀式的教堂後，使用該教堂英格蘭" 。 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，並在他的自序，克蘭默解釋說，它是提供共同祈禱，在兩個意義上的字。 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，崇拜的英國教會，迄今幾乎完全是在拉丁美洲，是在共同使用母語（ " suche語言… …因為他們mighte understande並已profite由hearying同時" ） ，並已普遍使用，在每一個教區（以前有過幾次不同用途） 。
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).在進行禮拜神職人員以前需要missal （大眾） ， breviary （每日辦事處） ，手動（暫辦事處） ，以及聖座（主教服務） 。 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.該新著containd所有這些，除序（日常服務） ，這是單獨出版， 1550年修訂和約束，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，它還包括了一個日曆和lectionary和紙，再加上coverdale的翻譯的psalter 。
The first prayer book met with little favor.第一次祈禱書會見了一點恩惠。 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.新教徒認為它做得還不夠，在其改革，並在1551年馬丁布策爾出版了一本censura ，或批判，他在其中詳細列明在地方圖書遮蔽清楚聖經教學。 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，那些傾斜，對羅馬天主教（特別是主教加德納溫徹斯特）聲稱，這本書仍是教老教條的，在馬薩諸塞州的後果克蘭默產生了第二次的祈禱書，在1552年，其中新教的立場是更清晰通過。 These books are known as the First and Second Prayer Books of King Edward the Sixth.這兩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.當瑪麗都鐸王朝登基英語寶座，在1553年，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和領導新教殉難。 In 1559 Elizabeth I restored the second book with minor alterations. 1559年，伊麗莎白一世恢復了第二本書，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.在下一世紀，隨著加入詹姆斯一世在1603年和恢復查爾斯二世1660正在進行鬥爭的極端清教徒和episcopalians smoldered不斷，以及漢普頓法院（ 1604 ） 。 Savoy （ 1661年）的幾次會議分別在企圖解決爭論事項。 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.在年底相對較少的改變，與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.在1637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，這是更為接近，即1549年在其理論視野。 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，他的著作，形成了基礎書中共同祈禱通過蘇格蘭聖公會在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.由一個奇怪的偏好歷史新教聖公會在美國吸取了這本書的編纂，其禮儀中，因此，今天的英國聖公會擁抱省份更天主教或基督教神學前景取決於他們是否禮拜儀式，最終是來自於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年該法的統一性修正法案容許某些變通的方式，服務的祈禱書被用在英國教會的，允許某些遺漏的，主要是於平日，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，沒有修訂的案文是在這個階段。
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.修改這本書的共同祈禱，是在英國教會於1927年，雖然它是由教會的convocations和眾議院俗人的教堂集會，這本書被議會否決，主要是因為它重新提出具爭議性預維新思想，尤其是在共融服務。 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年已獲得英國教會有更大的自由來控制它的禮拜儀式，並在後果替代役這本書出版於1980年，以補充與現代服務業，但不是為了取代，這本書的共同祈禱。 Authorization of the latter can still be withdrawn only by Parliament.授權後者仍可以撤回只有議會。
DH
Wheaton衛生署威敦
(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.舒樂舍這種技術，一個歷史的英國國教教會禮儀;布坎南合作中，英國電信勞埃德船級社，和H米勒編，聖公會禮拜今天。
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".對1549年1月21日，第一屆法的統一性是通過實行後，整個境界英格蘭"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，利用英國教會" 。 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（與最近的一些例外情況）的服務，一直進行拉丁語;雖然有各種不同的"用途" ，如索爾茲伯里赫里福德，伯戈爾，紐約，林肯，這些都是源自，並在大多數情況完全相同的，羅馬教會禮儀。 "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). "總共約有18個英語用途是眾所周知的… … 。未經豁免這些英語missals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事實羅馬m issal" （ j. wickham券商Legg ， 2月27日，從通信中， "衛報" ， 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.雖然動機引入新的禮拜儀式，是向被渴望追求統一性，簡單性，和啟迪的人，很清楚，這只不過是一個藉口。 The real motive was the removal from the service books of the doctrines rejected by the Protestant Reformers.真正的動機是搬遷，由服務書籍的教義拒絕新教改革者。 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.舊書籍明確載真實的存在，犧牲群眾，援引聖和聖人，祈禱，為死者中，七個聖禮，耳廓自白，和一個犧牲神職人員。 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所諮詢的薩默塞特和其餘安理會， "指定坎特伯雷大主教，並在一定的學識最淵博的和謹慎的主教和其他男人據悉，本境界" ，以制訂新的書。 Who these were, besides Cranmer, cannot now be determined.這些人是誰人，除了克蘭默，現在無法確定。 No list is known earlier than that given in Fullers "Church History", published 1657.沒有名單，是已知的早，鑑於在fullers "教會史" ，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， "歷史上的prayerbook下降到去年底，愛德華的統治是傳克蘭默，不可能有任何疑問的，幾乎每一行的，這是他的作曲" （石匠，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).對於房委會由它組成的，並發出，住持賽先生和主教已仔細看過證據（愛德華六及建築物條例執行處共同祈禱，甲烷第十節） ，而他們也得出同樣的結論，因為聖公會佳能迪克森，他們申明： "召開神職人員無關，因此不符合第一項法律的統一性的宗教。外行取得首英文組合獎的共同祈禱成為一個時間表刑法規約。少，在工作本身，其中當時強加境界，有神職人員本來任何股份" （ hist.的甲烷。英格蘭，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."該指示由皇家管理局認為，制定這本書應該" ，以及眼睛和尊重，以最真摯純潔的基督信仰的教導，由經文，以用法，在原始的教會" 。 How this was carried out will appear when we come to examine the contents of the book.如何進行將出現的時候，我們來檢查的內容，這本書。 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不能歸入任何舊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).雙方同意在消除任何指offertory或犧牲，在真正意義上的，換言之， "即使它不是一個確定的事實，在這一年的時候，它正在準備，克蘭默是的影響下，他的路德派的朋友，證言關於這本書本身就足以證明，毫無疑問，這是在構思和制定後，路德會模式" （賽和主教，前引書， 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.雖然有，當然有些人歡迎這項新服務，實行該報告引起了艱苦的反對，在該國大部分地區。 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.經過一段時期，不過，這本書的1549年出現了，克蘭默已經通過了看法更先進的，比那些包含在其中，並準備作進一步的修改。 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年的一項法案通過審批的新序（見聖公會命令） ，以及神壇被拆除，代以桌為他們在很多地方。 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.在同一年，加德納，而仍然是一個囚徒在大樓使用了禱告詞書，反駁克拉姆納的本職工作，對聖餐的身體和血，我們的救世主。 About the same time Bucer completed his elaborate "Censura" of the Prayer Book.大約同一時間，布策爾完成了他的闡釋： " 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年第二個組合獎的共同祈禱發表後，在這一切都在第一本書已被固定後，由加德納跡象表明新的禮儀中並不反對舊的信仰和一切布策爾曾反對的是在修改小心洪水沖走和變造。 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.她死後的第二本書所施加的伊麗莎白1559年與一些數雖然重要，但轉變。
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，提出了在1604年又在1662年，但祈禱書作為一個整體，實際上仍然是什麼，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). "的立場，這是故意遺棄在1549年仍有進一步背離，在1552年從來沒有被追回。衡量距離走過，在這些新liturgies由那些控制著英語改革只能妥估計是以歷史的調查期限其中地面失去了" （賽找到主教，前引書， 307 ） 。
II.二。 CONTENTS目錄
The Boo of Common Prayer is really a combination of four of our liturgical books: the Breviary, Missal, Pontifical, and Ritual.建築物條例執行處共同祈禱實在是一個組合的四個我們的禮儀書籍： breviary ， missal ，宗座，和禮儀。
(1) The New Calendar （ 1 ）新日曆
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.舊sarum和其他曆法，在使用之前，改造載快速天席間對於大多數的日子，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.其中既包括獲得淨化， annunciation ，探視，假設， nativity ，與構想的"有福瑪麗" ，還有大量的純粹羅馬聖徒和所有亡靈節。 Corpus Christi was kept on the Thursday after Trinity Sunday.科珀斯克里斯蒂被存放在週四後，三一週日。 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;唯一宴的聖方保留是淨化和annunciation ;所有亡靈節是遺漏了，有沒有辦公室，為科珀斯克里斯蒂。 Hardly any change was made in this part in the Second Prayer Book, though the "dog Daies" are characteristically noted.幾乎沒有任何改變，是在此參加第二祈禱書，雖然"狗daies "的特點。 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.日曆第三祈禱書（ 1559至1561年）重新提起快速天，良有多少宴，其中後者，探視的"有福了聖母瑪利亞" ，意境和nativity的"聖母瑪利亞" ，但沒有特別的辦事處被任命為上述任何一個節日。 "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". "原因的名字，這些聖人個工作日和聖地-天恢復到日曆是多方面的" ，說wheatly在"一個理性的插圖書中的通訊祈禱" （ pt.二。 introd ） ， "一些它們被保留帳戶後，我們的法院，司法… … 。別人可能是保存為這類商販，因為是won't的，以慶祝中的記憶，他們tutelar聖人… … 。一而再，這已是慣例，以有尾跡或展會後，保存這些天來，所以說，人們應該離開了… … 。基於這些原因，我們的第二個改革者根據女王伊麗莎白… … 。雖然方便，以恢復的名字他們的日曆，雖然沒有與任何方面被保存神聖的，由教會" 。
(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.該sarum breviary載典型時，詩篇，通過分佈式的一周， antiphons ， versicles ，和反應，並沒有多少章，同時作為現代breviary -當然，沒有變通以來推出的聖比約五和後來教宗。 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.典型時確有保留，但該antiphons ， versicles ，反應，和小章被遺漏了，臉被分發等3人說，在每一個小時，同樣的詩篇說，每一天的一周內，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.一個鮮明的特點，這breviary是一場偉大的長度聖經教訓，使牧師讀通過在執行過程中的一年，幾乎整個舊約和整個新約聖經與教會聖保祿兩倍以上。 It was this book which Cranmer had before him when framing the office portion of the First Prayer Book.這是這本書，其中克蘭默曾在他面前的時候，誣告辦公室部分第一祈禱書。 Indeed he copied word for word in his preface a considerable portion of Quignonez's preface.事實上，他抄逐字逐句地在他的序言中有相當一部分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. （見賽和主教，前引書，由程式三） ，他減少了，然而，時至2 -晨禱和e vensong（所謂早上及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.他還介紹了兩個聖經教訓，其中一名來自舊約，一名來自新約聖經，在這兩個小時的禱告，並完全省略了教訓聖徒。 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.在第二本書，他介紹： "當惡人男子" ， "親愛的弟兄們，經文moveth美" ，一般自白（下稱"萬能的，最仁慈的父親" ） ，以及赦免（下稱"萬能的上帝，我們的國父主耶穌基督" ） ，其中有將持續到今天。 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.當我們記得，一百多版本quignonez的breviary被印在短短的二十年，而且它是關於這點，被普遍採用，我們可以看到，這部分建築物條例執行處共同祈禱有一些道理。 No doctrinal questions were at stake -- unless it might be the omission of the intercession of the saints.沒有理論上的問題，事關重大-除非它可能被遺漏的干涉的聖徒。
(3) The Missal （ 3 ） missal
The Canon.of the Mass in the Sarum Missal is taken almost word for word from the Roman Missal.該canon.of群眾在sarum missal採取的是幾乎逐字逐句地從羅馬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".在第一次的祈禱書共融服務是冠之以" '晚飯的主及聖餐，俗稱地下" ，在第二次，也是在本書" ，並下達了行政主的晚飯，或聖餐" 。 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.這是不可能的範圍內向本文章比較詳細的第一本書與sarum上，一方面，並與隨後書籍的影響。 (See Gasquet and Bishop, ch. xii and xvi). （見賽和主教，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.字祭壇是用在第一本書，雖然與另類的"上帝的董事會" ，在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".至於總有一套第一本指示神父應戴上"白色白蛋白平原，以法衣（ chasuble ？ ）或應付" ，摸清情況，協助神職人員"阿爾布斯與tunacles " ;第二本書"部長，在當時的共融找到其他所有時間，他ministration ，應使用既不白蛋白，法衣，也不配合，但被總主教或主教，他須有和穿rochet ，並成為一個牧師或執事，他須有和穿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".在第三本書（ 1559 ） " ，這是值得注意的是，這種首飾的教會和各國部長，因此，在任何時候，他們的ministration ，應予以保留，並在使用，因為人在英國教會所權威國會在第二年的腥風血雨的英國國王愛德華第六屆" 。 As is well known, the meaning of this rubric has long been a matter of dispute.如所周知，但其意義這個題目已久的事糾紛。 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"低聲下氣前處於較為精緻的" ;第二，要站" ，在北方的桌面上" ，因為仍然是法治。 No mention is made of incense, or lights, or holy water in any of the books.沒有提到的是香，還是燈光，或者聖水中的任何書籍。 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.以服務本身，這些改變可能是簡單地概括起來有以下幾種：一是書中遺漏了所有提到任何真正的犧牲，但保留的表達能力是指真正的存在;第二預訂排除這些;第三屆及以後的書籍重新-承認和合併意向書，其中可能採取的任何意義。 "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). "就比較和第一與第二共融辦公室什麼是顯而易見的，在第一次看見的是，雖然前者，儘管出現了實質的變化，在古代地下，這顯示了一種整體秩序和處置部分類似於大眾本身，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.這將足以在這裡指出，儘管第一留用有點像籌備的禱告consecration （ " vouchsafe以基本法+ ESS和sanc + tify這些你的禮物，和動物的麵包和酒，它們可以被對待我們的身體和血液對你最親愛的兒子耶穌基督" ） ，第二次及以後的書籍略去這完全，在第二本書，沒有方向，給出了以該行為的部長-他可能會背誦的話c onsecration僅僅作為教訓，但在後來的書籍，他指示採取專利和杯賽進他的手中。 Most significant, too, are the changes made in the form of administering the Holy Communion.最顯著的，也有變化的形式作出治國聖餐。 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".當他deliverith聖事的基督的身體，他會實實在在地告訴每個人這句話： "屍體我們的主耶穌基督，這是給你的好，維護好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."和部長宣讀了聖體血應說： "血液中的我們的主耶穌基督，這是大棚為祢好，維護好你的身體與靈魂祂永恆的生命" 。
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."而當他deliverith麵包時，他須說： "吃這個紀念耶穌死去了你。和飼料對他在你的心真誠，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杯應說： "喝這在紀念基督的血棚為你，並心存感激" 。
In 1559 and the present Book: 1559年和本書：
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， "屍體我們的主耶穌基督，這是給你的好，維護好你的身體與靈魂祂永恆的生命，以吃這個紀念耶穌死為你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."和大臣表示，救杯應說： "血液中的我們的主耶穌基督，這是大棚為祢好，維護好你的身體與靈魂祂永恆的生命。喝這在紀念基督的血棚為你，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"任何抬高或顯示聖餐向人民負責" ;第二本書補充說：我們所謂的"黑色標題"否認有任何"真正的和必要駐留基督的自然的親骨肉" 。 This was omitted in 1559, but was reintroduced in 1632, shortened and slightly altered, "corporal presence" being substituted for "real and essential".這是遺漏了1559年，但被重新提出，在1632年，縮短稍有改動， "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.該命令的，政府的洗禮，在舊sarum manuale （禮儀） ，是幾乎相同的文字和儀式，與目前使用在我們中間。 (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. （差異見sarum ）的主要變化，在1549年被遺漏的祝福字體，該給的有福之處，並首次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.新的祈禱，同時也介紹了，但總的性質老服務被保留，包括驅魔儀式，讓白色服裝，和第二anointing 。 All of these met with Bucer's disapproval, and were accordingly removed in 1552, and have never been restored.所有這些會見了布策爾的反對，並因此而移走的第1552 ，一直沒有恢復。 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，我們並不感到驚訝，覺得這成年禮的管理，它已經歷了很大的變化。 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年該anointing與chrism遺漏的，但禱告說，聖靈可能出現下跌後，這些即將被證實，也被保留下來，他們分別與該公司簽訂的跡象，兩岸對自己的前額。 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下，第一次禱告是變造（ "加強他們與聖靈" ） ;簽署與交叉遺漏;一種無色的形式，所用的字眼。 This latter rite is still in use; but in 1662 the renewal of baptismal vows was prefixed to it.這後一種成年禮，是目前仍在使用的，但在1662年重建的洗禮誓言是後綴。
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.作為必不可少的一部分，該儀式是訂約的當事人，相當緯度已經存在，在教會方面，其餘的服務。 The First Book followed the old rite rather closely, but the blessing of the ring and the nuptial Mass were omitted.第一本書遵循舊禮，而不是緊緊的，但祝福的光環和婚前集體被省略。 Of course the Reformers looked upon matrimony merely as a "state of life allowed in the Scriptures", and not as a sacrament.當然，改革者看待婚姻僅僅作為一個"國家的生活，讓在會念經" ，而不是用作聖餐。 "The Order of the Visitation of the Sick" contains matters of grave importance. "的命令探望的病人"的內容事項的嚴重重要性。 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'".在第一本書，並在其後所有的圖書中， "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事;之後神父應免除他後，這種形式[排序] … … 。我開脫你來自你的罪孽" 。 The First Book alone adds: "and the same form of absolution shall be used in all private confessions."第一本書，僅補充說： "和同樣形式的赦免，應全部採用私人自白書" 。 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，僅載有anointing的病人說： "如果有病的人的慾望被選定的，那麼應神父傅油後，他的前額或乳房只，使標誌的十字架" ，然後背誦很長的禱告，完全有別於舊形式，這都是一樣的，因為目前的天主教。 This ceremony was removed at Bucer's suggestion.這個儀式被拆掉，在布策爾的建議。 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約保留聖說： "如果有更多的病患者，要訪問的同一天，然後不得牧師的儲備這麼多的聖體和血作為不得擔任其他有病的人，及如獲委任與他們溝通，如果有任何;並應立即進行，它和交通部長，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.布策爾似乎並沒有反對這一點;不過沒有提及保留作出任何後期書籍。 The Sarum Office of the Dead included Vespers (Placebo), Matins (Dirige), Lauds, Mass (Requiem), the Absolution, and the Burial.該sarum辦公室，死者中包括晚禱（安慰劑） ，在晨禱（ dirige ） ，讚美，大眾（安魂曲） ，赦免，並安葬。 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".正如大家可以預料到的意見的改革者就祈禱，為死了，什麼也沒有保存在新的著作，但"為了讓埋葬死者" 。 The First Book, indeed, contains distinct prayers for the soul of the departed, but these were removed in 1552, and have never been restored.第一本書，而事實上，包含了鮮明的祈禱靈魂的離去，但這些被拆除，在1552年，一直沒有恢復。 For the Thirty-nine Articles see the article under that heading.為39條看到這篇文章下的標題。
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.該新教徒有它看成仍含有太多的舊的" propery " ，而高教會黨一直在努力找回部分被省略或者變造自1549年。 Various changes have actually been made in the Prayer Book as used by the Protestant churches of Scotland, Ireland and America.種種變化其實已在祈禱書所使用的新教教會的蘇格蘭，愛爾蘭和美國。
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).這是唯一公平的，在總結時，要注意cranmers "燦爛指揮的英語語言和他的本能意識，有什麼適合的平均英語的頭腦，他的天才為靈修作文，英語是公認的，即使是那些最同情他的性格與職業" （石匠，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." "我非常珍惜祈禱書，因為你不能做" ，內容之一聖公會字紐曼的"得與失" （第八章） ， "為我所知道的是什麼，它是一個通病，也許它需要太長時間你知道它在一個類似的方法，但如果通病就在你，依賴於它的所有這些新作何選擇和款式也將消失殆盡，從你喜歡的風，以及良好的舊祈禱書單會站在你任何而起" 。
Publication information Written by TB Scannell.出版信息寫結核病Scannell先生。 Transcribed by Matthew Dean.轉錄由Matthew院長。 The Catholic Encyclopedia, Volume II.天主教百科全書，第二卷。 Published 1907. 1907年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, 1907. nihil obstat ， 1907 。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +約翰米farley ，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.最好就這一議題開展工作，是賽和主教，愛德華六及一書的共同祈禱; frere ，修改proctors書的共同祈禱;韋斯頓，祈禱書上作出（ 1907年） ，一個貧窮和偏見的工作; wheatly ，一個理性的說明這本書的委員會。 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，作為物質的一切禮儀，在主教麻雀先生l'疏遠，精梳博士博士尼科爾斯，和所有前ritualists ，評論家，以及其他經同一主題;梅森，托馬斯克蘭默;和其他各種工程的治療這項改革在英國，尤其是在腥風血雨的愛德華六。
This subject presentation in the original English language這一主題演講，在原有的英語
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