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The 1662 prayer book's alterations from the 1559 version included a rephrasing of the preceding rubric, replacement of Psalms 116 and 127 with Psalm 121, and introduction of "Let us pray" before the Kyrie in mirror of the Daily Office. [13]: 96 The 1662 prayer book matrimonial office altered the rubrics from prior Sarum and prayer book practice ...
The Daily Office is a term used primarily by members of the Episcopal Church. In Anglican churches, the traditional canonical hours of daily services include Morning Prayer (also called Matins or Mattins, especially when chanted) and Evening Prayer (called Evensong, especially when celebrated chorally), usually following the Book of Common Prayer.
The full name of the 1662 Book of Common Prayer is The Book of Common Prayer and Administration of the Sacraments and other Rites and Ceremonies of the Church, according to the use of the Church of England, Together with the Psalter or Psalms of David, pointed as they are to be Sung or said in churches: And the Form and Manner of Making, ordaining, and Consecrating of Bishops, Priests, and ...
Since Thomas Cranmer introduced the first Book of Common Prayer in 1549, there have been many editions of the Book of Common Prayer published in more than 200 languages. The successive editions of the Church of England's prayer books iterated on its contents, which by the 1662 prayer book featured the Holy Communion office, Daily Office, lectionaries, rites for confirmation, several forms of ...
The Book of Divine Worship of 2003 closely followed the Mattins and Evensong practices of the 1979 Book of Common Prayer of the Episcopal Church. Unlike later editions and in keeping with lineage from the Book of Common Prayer, the Book of Divine Worship contained both the order of the Anglican Use Mass and Office, resulting in an extremely ...
The revised prayer book contained two Communion office: the 1662 prayer book's Communion service was left intact and a second revised form was added. [30]: 62 Frere's influence brought some borrowing from the 1549 and 1637 prayer books to the new rite, including an Epiclesis calling the Holy Spirit into the sacramental elements.
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Manton read the Prayer Book liturgy at length, and the congregation received it well. After 1662, however, Manton was a conventicle preacher in the London area. [23] [24] [25] Bosher's account of the period 1660 to 1662, from the point of view of the returning bishops, argues for continuity with Laudian values: