Introduction of The Book of Common Prayer

Introduction of The Book of Common Prayer Introduction The Book of Common Prayer (BCP) or to give it its full title when published (in modern spelling) The Book of the Common Prayer and Administration of the Sacraments, and other Rites of the Church: after the Use of the Church of England is considered by many to be one of the priceless possessions of the English people, ranking alongside the first printed Bible in English and the plays of the quintessential English playwright William Shakespeare. It has been said, with some justice, that the words of this Prayer Book have been recited by English-speakers far more frequently than the speeches and soliloquies of Shakespeare.[1] First published in 1549, with authorship credited to the then Archbishop of Canterbury Thomas Cranmer (1489-1556), the book has been utilised by Christians throughout the world since, apart from 2 short periods of time between 1553 to 1558 and 1645 to 1660, having many of its phrases becoming part of our everyday language and still influencing the worship and devotions of millions of Christians today. The BCP comes to us in a number of guises, and is usually referred to by the year of its introduction. The first book of 1549 was rapidly succeeded by versions in 1552 and then 1559. The final version on which the present book is based is that of 1662. Each of the four versions feature a common layout and are related to each other however the content of each book shows considerable revision and thought in terms of theology, political and intellectual context. In a sense the BCP can be looked on as a wonderful example of a book which contains a whole history within it.[2] In order to analyse the impact of the introduction of the BCP some knowledge of the history lying behind the book is essential in order to demonstrate the seismic changes it brought about. Pre-BCP Period. The first version of the BCP was introduced in 1549 during the reign of King Edward VI however its roots were most definitely to be found growing during the reign of Henry VIII and the Protestant Reformation movement that had spread from Europe to Henrys England and influenced his Archbishop of Canterbury, Thomas Cranmer. Henry was a Roman Catholic and would remain a Catholic until his death in 1547 despite his break from Rome over his divorce from Catherine of Aragon and the Act of Supremacy of 1534 which cut the ties of the English Church from that of Rome and made English monarchs the Supreme Head of the Church of England. Although there was an impetus given by the Reformation movement and Cranmers plans for reform, worship in England remained largely catholic, no uniformity of services but with little tinkerings of the liturgy here and there. There had been suggestions that in the late 1530s Cranmer was engaged in crafting services but nothing was ever published. A definite tinkering though followed after the 1536 sermon by Bishop Hugh Latimer (1487-1555) when he called for the services of matrimony and baptism to be conducted in English.[3] In 1535 the first English Bible produced by Coverdale was allowed to be used, followed in 1537 by Matthews Bible and then Coverdales revised Great Bible in 1539. On the orders of Thomas Cromwell (1485-1540), who was Henrys Vicegerent in Scripturals and Vicar-general, in 1543 an English Bible was to be placed in every church and chapel in the land from which the clergy were to integrate readings in English into Sunday worship. Also in 1543 Tudor rationalisation ordered that this realm shall have one Use[4], the Rite of Sarum[5] from the diocese of Salisbury, that had been amended to remove all references to both the Pope and St Thomas à   Becket.[6] The Sarum Use, which had been in use since the 12/13th century, comprised a number of large service books that the clergy had to use Breviary, Missal, Manual and Pontifical, along with books such as the Diurnal and the Pie, all of which were necessary in order to give directions to the everyday services. Most significant though was that the Use was written and said in Latin and thus these were books largely of the clergy and not the laity. By the end of the first decade after the Act of Supremacy, of 1534, several key changes had been introduced into the English Church, most notably the purging of all Roman authority and Papal references, integration of the use of English in parts of some worship, a state control over liturgy and in particular a requirement for uniformity and the influence of Protestant elements. An important landmark in this budding tradition is reached in 1544 with the introduction of the first officially approved state liturgy written totally in the vernacular English. Cranmers Litany was revolutionary, taking as it did a processional service designed to whip up both religious and patriotic fervour, in this case as a prelude to Henrys invasion of France, and not only having it all said in English but incorporating Lutheran reform and omitting the very Catholic invocations of the many saints. Henrys enforced policy of strict Catholic doctrine and practice made any kind of official advancement towards Reformed liturgical practice move quite slowly, however, the Reform movement continued to apply pressure leading Cranmer to pursue for some further degree of uniformity that would quieten reform advocates for a time.[7] This end was achieved by the issue in 1545 of The Primer set forth by the Kings majesty and his Clergy simply known as The Kings Book, a means of providing one uniform Primer[8] with all others to be withdrawn from sale. Whilst the contents were traditional the primer was available in both Latin and English and was an opportunity from Cranmer to tinker slightly with some of the contents to give them a more Reformed look. Other small but significant reforms by Cranmer followed, a more conservative Daily Office was drafted and a number of ceremonies and customs were abolished for being superstitious. Henry VIII died in January 1547 and was succeeded to the English throne by his 9 year old son, Edward VI. Edward had been brought up in the household of Catherine Parr (1512-1548), the sixth and final wife of Henry VIII, and was very influenced by her Protestant sympathies of the New Learning. Due to his young age he was also surrounded, influenced and advised by his privy council who were also Protestant leaning. With a protestant King now on the English throne the way was now clear for Cranmer to press on with liturgical adaptations and reform that had been stifled under Henry. At the heart of Cranmers reforms of the English expression of religion was uniformity thus work began on a number of texts to bring this about and at the same time appease English reformers. One of the first of these texts was the Book of Homilies issued in July 1547, six months after the accession of Edward. This book contained twelve homilies, containing theology most amenable to the Reformation, that by royal decree were to be preached on each Sunday. At the same time a set of Injunctions appeared for a general visitation of the whole country to ensure that directions regarding the use of the vernacular for Bible readings , the use of an official Homily and a whole raft of other Reformed instructions were carried out.[9] Early in 1548 a significant change was introduced in the form of the Order of the Communion which amongst other things required for provision of the Communion in both kinds[10] to all, clergy and laity alike, which was a big feature in Reformed theology.[11] Whilst the country was becoming accustomed to the appearance and use that these reforms and changes brought about in their worship, Cranmer, along with a committee of certain of the most learned and discreet bishops and other learned men,[12] proceeded apace to work on a new form of consolidated prayer book for the whole kingdom. In 1549 this new book was published and given an into service date of Whit-Sunday 1549.[13] The 1549 Book of Common Prayer introduced The 1549 BCP can be viewed as a logical first step towards a fully English Protestantism although perhaps not a full blown Reformed package of new services. Although influenced by continental reformers this first book is very much more a revision of the old service book of the English church.[14] According to Procter and Frere, simplicity was achieved by the omission of a number of the medieval offices and doctrinal changes against, for example, the theory of transubstantiation and other more popular misconceptions; they see this first book as being less of a composition of new material but a reverent, conservative handling of the earlier Uses of which large portions were simply translated and retained. Chief among the changes introduced was the need to no longer use a multitude of books by the clergy to provide daily and Sunday worship services, everything needed was now contained in one volume except for a copy of the Bible in order to make lectionary based readings, Second, no longer were the congregation excluded from a full participation in the services as all the services, not just parts, were now to be said in English, so whilst the vast majority of the laity were functionally illiterate they could at least hear and understand the worship gone were to be the days of Hocus Pocus.[15] As well as consolidating all daily and Sunday worship into one book, Cranmer also removed many of the Latin services that he and his Reformer compatriots disliked. Just two Daily Offices were kept rather than the eight of the previous Latin Use[16], Morning and Evening prayer, joined by the Litany and Holy Communion. The BCP also contained the other occasional services necessary to minister congregations from cradle to grave. These included the orders for purification of women, baptism, confirmation, prayers to be said and Holy Communion with the sick, marriage and funerals. To complete the book the BCP also sets out all the Epistle, Gospel and Collect readings for each Sunday Holy Communion service ordered by the liturgical calendar, with the Old and New Testament and Psalm readings for daily prayer set out in a tabular form based on the civic calendar. Reception of the 1549 Book of Common Prayer The introduction of the 1549 BCP received a mixed reception, and in what could be seen as a shrewd move on behalf of the powers that be in anticipation of possible trouble and problems with its introduction, the Act of Uniformity 1549 that introduced the BCP gave it its legal standing as the sole Use. Cranmers aim for the book to be not just about a uniformity of common worship but a vehicle fitting for its expression, which was always dear to his heart,[17] was to be clearly seen in his Preface which pointed out how the homogenization of worship on a national platform and scale gave rise to an exchangeability of worship, such that anyone attending services outside of their own parish would experience a familiarity with services being said across the land something not found under the old Latin Uses. However, the BCP was not universally accepted. There was to be some violent opposition, on the Whit-Monday June 10th, the day after its official introduction date, an uprising began in the West Country demanding, among other things, a return to Mass in Latin, Communion in one kind and only at Easter and restoration of other observances from the time of Henry VIII We will not receive the new service, because it is like a Christmas game[18] they claimed. This sense of opposition from simple peasants can be regarded as typical of many in the land who disliked change in customs, traditions and teachings. For some, for whom the difference between Church and State was minimal, they welcomed a book which did away with the varying diocesan Uses and developed a corporate national feeling. For others, including a number of Cranmers Reforming friends, the book did not go far enough such that a leading opponent of reform, Bishop Stephen Gardiner found the books Eucharistic doctrine not distant from the Catholic faith and would have been prepared to use it had he not been incarcerated in the Tower of London.[19] An examination of the book leads one to the conclusion that the most contentious element, the Holy Communion, can be interpreted in two completely opposite ways, in a way that most Reformers would agree with, and also, in a manner agreeable to those who are entirely opposed to the Reformation. Use of expressions comfortable to both sides of the divide to describe the same thing such as referring to the Service of Holy Communion as the Holy Communion and as the Mass, and references to The Holy Table as the Altar and also as Gods board should not make it surprising that different interpretations could be read into the book. On balance it is apparent that Cranmer was walking a very narrow tight-rope in trying to bring about a significant reform that would be lasting and, in anticipation of the likely reception of the book from both ends of the religious spectrum, he showed admirable pastoral wisdom and sensitivity, advocating caution in the task of weaning the English away from what he saw as ancient error, which nevertheless had rooted itself deeply in the collective imagination, and towards the purer landscape of Protestant worship.[20] Perhaps it is not surprising, therefore, that the Book of Common Prayer of 1549 was not reprinted after the year it was issued and a successor was brought forward in 1552. Cranmer, working with Reformed theologians such as Martin Bucer[21] and against sincere Roman Catholics like Bishop Gardiner produce a revised BCP which reveals a decidedly Reformed evolution, no longer a compromise between the old and the new. Cranmers 1549 The Book of the Common Prayer and Administration of the Sacraments, and other Rites of the Church: after the Use of the Church of England can theologically be considered to be a child of the English Reformation, designed as a way of uniting people in worship through liturgy where both clergy and laity throughout the land pray together in a common vernacular tongue and both receive the wonderful mystery that is the body and blood of the Lord Jesus Christ, as former Archbishop of Canterbury Lord Carey states, The fundamental purpose of celebrating Common Prayer is this: to help the church as a whole to pray together in a reflective and structured way,[22] words one is certain that Cranmer would have said himself. Bibliography Carey, G., The Daily Office SSF by Society of St Francis (Mowbray, Continuum International PG, 2010). Cuming, G.J., A History of Anglican Liturgy (London, Macmillan Co Ltd, 1969). Cummings, B., Ed. The Book of Common Prayer: the texts of 1549, 1559 and 1662 (Oxford, Oxford University Press, 2011). Dean, J., God truly worshipped: Thomas Cranmer and his writings (Norwich, Canterbury Press, 2012). Hefling, C., Shattuck, C., Ed. The Oxford Guide to the Book of Common Prayer (Oxford, Oxford University Press, 2006). MacCulloch, D., A History of Christianity (London, Penguin Group, 2010). Procter, F. Frere, W.H., A New History of The Book of Common Prayer, (London, Macmillan, 1961). Rosendale, T., Liturgy and Literature in the making of Protestant England (Cambridge, Cambridge University Press 2011). [1] D. MacCulloch, A History of Christianity, (London, Penguin Group, 2010), p.631 [2] B. Cummings, Editor, The Book of Common Prayer: the texts of 1549, 1559 and 1662, (Oxford, Oxford University Press, 2011), p.xvi [3] C. Hefling C. Shattuck, Editors, The Oxford Guide to the Book of Common Prayer, (Oxford, Oxford University Press, 2011), p.22 [4] Use the liturgy or services [5] C. Hefling C. Shattuck, Editors, The Oxford Guide to the Book of Common Prayer, (Oxford, Oxford University Press, 2011), p.23 [6] T. Rosendale, Liturgy and Literature in the making of Protestant England (Cambridge, Cambridge University Press, 2011), p.28 St Thomas à   Beckets name was removed as he was seen to be a symbol of church resistance to monarchical control. [7] G.J. Cuming, A History of Anglican Liturgy, (London, Macmillan Co Ltd, 1969), p.58 [8] Primer = A manual of devotions including expositions of the Creed, Decalogue, Graces and prayers. [9] G.J. Cuming, A History of Anglican Liturgy, (London, Macmillan Co Ltd, 1969), p.60 for a more detailed list of visitation requirements. [10] Kinds A term to express either Bread and/or Wine [11] John Calvin asserted, against Roman Catholic doctrine, Christ is not present literally in the elements, but he is spiritually present. Those who receive the elements with faith can receive the actual body and blood of Christ through the power of the Holy Spirit which works through the sacrament, a view sometimes known as Receptionism. [12] Further information of the members of the committee in G.J. Cuming, A History of Anglican Liturgy, (London, Macmillan Co Ltd, 1969) p.66 [13] The BCP was allowed to be used before this date with Whit-Sunday being the cut-off date for introduction [14] F. Procter and W.H. Frere, A New History of The Book of Common Prayer, (London, Macmillan, 1961), p.54 [15] Hocus Pocus an expression thought to come from a perversion of the sacramental blessing from the Latin Mass, Hoc est corpus meum This is my body. [16] Eight daily prayer events: Lauds, Prime, Terce, Sext, None, Vespers and Compline, and the night office, sometimes referred to as Vigils. [17] J. Dean, God truly worshipped: Thomas Cranmer and his writings, (Norwich, Canterbury Press, 2012), p.82 [18] F. Procter and W.H. Frere, A New History of The Book of Common Prayer, (London, Macmillan, 1961), p.56 [19] G.J. Cuming, A History of Anglican Liturgy, (London, Macmillan Co Ltd, 1969), p.96 [20] J. Dean, God truly worshipped: Thomas Cranmer and his writings, (Norwich, Canterbury Press, 2012), p.82 [21] Martin Bucer (1491-1551) Continental Reformer influenced by writings of Luther. Head of Reforms in Strasburg in 1527 but forced to flee to England following Battle of Mà ¼lberg in 1547. Appointed Regius Professor of Divinity at Cambridge University in December 1549. [22] G. Carey, The Daily Office SSF by Society of St Francis, (Continuum International PG, Mowbray, 2010), Foreword

Children’s literature Essay

What is literature? Literature is (a) imaginative or creative writing; (b) distinguish writing, with deep sublime, noble feelings. It includes oral tradition passed on from generation to generation by word of mouth (e. g. proverbs, myths, legends, epic, folk song, etc. ). Literature, as defined by the oxford, etc. , valued as works of art (drama, fiction, essays, poetry, biography) contrasted with technical books and journalism; (2) all the writing of a country (French lit. ) or a period (18th Century English Lit. ); (3) printed material describing or advertising e. g. pamphlets; (4) books dealing with special subjects, travel, poultry farming. Literature is an art expressing beauty through the medium of language; a recreation through language of human situation and experiences, the orchestration of the manifold but elemental experiences of man blended into harmonious and desired patterns of expressions and a faithful reproduction of life executed in an artistic pattern (Del Prado). Why Study Literature? Literature leads to personal fulfilment and academic gains. Separating the values into personal and academic is an intellectual distinction, since both types benefit the students and are all proper parts of a student’s schooling. The distinction is useful, however, since teachers and librarians must often justify the benefits of literature in the classroom and find the academic benefits the most convincing ones for administrators and parents. Enjoyment The most important personal gain that good books offer to students is the most obvious one-enjoyment. Those of you who read widely as students will never forget the stories that were so tragic that you almost cried out, some were so funny that you laughed out, the poem that was so lifting that you never forgot it, or the mystery that was so scary that your heart thumped with apprehension. Such positive early experience often leads to a lifetime of reading enjoyment. Imagination and Inspiration By seeing the world around them in new ways and by considering ways of living other than their own, students increase their ability to think divergently. Stories often map the divergent paths that our ancestors might have taken or that our descendants might someday take. Through the vicarious experience of entering a different world from the present one, students develop their imaginations. In addition, stories about people, both real and imaginary, can inspire students to overcome obstacles, accept different perspectives, and formulate personal goals. The Academic Value of Literature to Student In addition to the personal benefits of literature for yong readers, there are several important academic benefits. Reading Many of you may have reached the common-sense deduction that reading ability, like any other skill, improves with practice. Many teachers and librarians believe that regular involvement with excellent and appropriate literature can foster language development to young people and can help them to learn to read and to value reading. Writing Since people tend to assimilate or adopt what they like of what they read and hear, young people may, by listening to and reading literature, begin to develop their own writing â€Å"voice†, or unique, personal writing style. By listening to and reading excellent literature, children are exposed to rich vocabulary and excellent writing styles, which serve as good models for their own speaking and writing voices. The acquisition of a larger vocabulary through reading offers young writers a better word choice for their own stories. Devices found in books such as the use of dialect, dialogue, and precise descriptions are often assimilated into students’ own writing. Vicarious Experience When a story is convincing written that readers feel as though they have live through an experience or have actually been in the place and time where the story is set, the book have given them a vicarious experience. Experiences such as these are broadening students to stories from many lands and cultures, teachers and libraries are building a solid foundation for multicultural and international understanding. Walking in someone else’s shoes often help students to develop a greater capacity to empathize with others. Students around the world can benefit from stories that explain what life is, for people who are restricted by handicaps, politics, or circumstances or whose lives are different from theirs because of culture or geography. Likewise, young readers of today can relate on a more personal level with the events and people of history. Heritage Stories that are handed down from one generation to the next connect us to our past, to the roots of our specific cultures, national heritage, and general human condition. Stories are the repositories of culture. Knowing the tales, characters, expression, riddles, lullabies, songs, and adages that are part of our cultural heritage makes us culturally literate. Stories based on fact help young people to gain a greater appreciation for what history is and for the people, both ordinary and extraordinary who made history. Art Appreciation Illustration in some literature books (Children’s Literature) can be appreciated both for its ability to help tell the story (cognitive value) and for its value as art (aesthetic value). Picture books are profusely illustrated books in which the illustrations are, to varying degrees, essential to the enjoyment and understanding of the story. For this reason, illustrations in picture books are said to be integral to the story. The illustration in picture books provides actual plot or concept information as well as clues to character traits, settings, and moods. Without the illustrations, therefore these books would be diminished, and in some case the story would make no sense or would be nonexistent.

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Whether or not the politics of the Gilded Age failed in dealing with social and economic issues has long been debated by historians. Peeling away streaks of gold plastered on the deficiencies of the time, the cause of such problems can be unveiled. In finding a blame forRead MoreGilded Age Essay872 Words   |  4 Pagestroubles, we shouldnt test people for drugs, we should test them for stupidity, ignorance, greed and love of power.† When Mark Twain and Charles Dudley coined the phrase ‘gilded age’ to describe what they saw in the late 19th century I’m sure they would agree wholeheartedly with Mr. O’Rourke. What does it mean ‘gilded age’? Gilded means to coat with a thin layer of gold, which I’m sure almost always is covering an inferior product. When one thinks of America one of the first thoughts that pop intoRead MoreThe House of Mirth and the Gilded Age971 Words   |  4 Pagesupper-crust society during the Gilded Age. Ha ving been raised in this fashionable society, Wharton knew both its intricacies and cruelties firsthand. The triumphant rise and tragic fall of protagonist Lily Bart demonstrate both the sunshine and shadow of the Gilded Age. The House of Mirth not only exposes the reality of how the other half live, but also satirizes and condemns their elitist existence. Historians refer to the 1870s, 1880s, and 1890s as Americas Gilded Age. This was essentiallyRead More Social Changes in America Brought About by the Gilded Age Essay1710 Words   |  7 PagesThe Gilded Age was characterized by rapid industrialization, reconstruction, ruthless pursuit of profit, government, corruption, and vulgarity (Cashman 1). After the Civil War, America was beginning to regroup as a nation. There were many other changes developing in the country. Industrialization was taking over the formerly agricultural country. The nation’s government was also in great conflict (Foner 20). Many changes occurred during the Gilded Age. These changes affected farmers, labor, businessRead MoreThe Gilded Age Of America1621 Words   |  7 Pageshelp build and maintain a better America. The Gilded Age, during the late 1800’s, was a time in America where we experienced explosive economic growth, serious social problems, new innovative technology, and the rise of corporations and corruption in politics. We have learned from some of these th ings that we went through in the Gilded Age and fixed them, but we are still facing some of the problems we faced back then, today. During the Gilded Age, America experienced many economic and technologicalRead MoreThe Gilded Age : An Era Of Extreme Corruption1169 Words   |  5 PagesWar, America enters the Gilded Age from 1877 till about the 1890’s. Then the next era would be the Progressive Era beginning from where the Gilded Age left off till around 1920. Though these eras are accepted in the historical community, some historians argue that it is useless to label these two as separate eras in American history. One historian is Rebecca Edwards in her article Politics, Social Movement, and the Periodization of U.S. History. She argues that the Gilded Age and the Progressive shouldRead MoreThe Gilded Age : The Gilded Age1340 Words   |  6 PagesMark Twain, an American writer, named the late 19th century, the ‘Gilded Age.’ This time frame is ‘gilded’ because the time was glittering with gold on the surface, but corrupt and rotten underneath. This was a time period full of gree d and guile, filled with robber barons, speculators, and Buccaneers. Not only that, but there were many sneaky business schemes to get more income, improper politics, and many impolite displays. Although, it’s better to think of this time as modern America’s formativeRead MoreThe Gilded Age : A Powerhouse Rose From The Ashes Of The Civil War871 Words   |  4 PagesProgressives in the Gilded Age The Gilded Age: A powerhouse rose from the ashes of the Civil War. From the Civil War until about 1896, the Gilded Age was born. The United States was going through an era of governmental, fiscal and societal restructuring. Gilded Age got its name because Mark Twain seen as a period where everything seemed to be well on the surface but beneath was a scheme of political dishonesty and self-indulgence. Around this time, the affluent upper class was created due to the