User:Ltwin/Sandbox BCP (1552)

Book of Common Prayer (1552)

Holy Communion
The Gloria was moved to the end of the communion service.

The first part of the service was called ante-Communion. The priest began the service by praying the Collect for Purity. Unlike the 1549 service (which featured the singing of an introit psalm, the Kyrie and the Gloria), the new service directed the priest to recite the Ten Commandments. After each commandment, the congregation responded with "Lord have mercy upon us, and incline our hearts to keep this law." As in the 1549 service, the priest then said the collect of the day and a collect for the king. This was followed by the Epistle and Gospel readings assigned for the day. The Nicene Creed was then recited. After the creed, a sermon or reading from the First Book of Homilies would follow. After the sermon, money was collected for the poor, but this was not called an offertory as it had been in the 1549 book. After the collection, the priest prayed for the church militant on earth—a departure from 1549 in which the priest also prayed for those who had died.

With the priest standing on the north side of the communion table, the ante-Communion progressed as follows:
 * Collect for Purity
 * Recitation of the Ten Commandments (Congregants responded with "Lord have mercy upon us, and incline our hearts to keep this law" after each commandment)
 * collect of the day
 * collect for the king
 * Epistle and Gospel readings assigned for the day
 * Nicene Creed
 * sermon (if no sermon a reading from the First Book of Homilies)
 * exhortation to remember the poor (here the priest quoted scriptural sentences about generosity and almsgiving, such as Matthew 6:19–20, as in the 1549 version)
 * collection for the poor (any reference to an offertory was removed in this version)
 * prayer for the whole state of the church (a bidding prayer taken from the 1549 canon but with prayer for the dead and to saints removed)

The second part of the service began with an exhortation to worthy communion as in the 1549 version. The Lord's Supper is described as a pledge of Christ's love. Those who worthily receive the sacrament spiritually feed on Christ and are united with him as children of God. Worthy reception means having sorrow for sins, charity toward the world, and repentance. Those who receive unworthily are warned that they eat and drink their own damnation.

Those receiving communion knelt for the general confession of sin and received absolution from the priest. Following the absolution, the priest quoted the "comfortable words" from Matthew 11:28, John 3:16, 1 Timothy 1:15 and 1 John 2:1–2. Then followed the Sursum corda ("Lift up your hearts"), preface and Sanctus (without the Benedictus). The theme of lifting up hearts to God appealed to the Reformed belief in meeting Christ spiritually in heaven. After the Sanctus, the priest knelt at the communion table and prayed in the name of all the communicants the Prayer of Humble Access.

Significant changes were made to the eucharistic prayer compared to the 1549 version. The 1552 prayer lacked any consecration or blessing of the bread and wine. The new prayer implies that communicants partake of Christ's body and blood in the act of eating and drinking the bread and wine—whether these elements actually are the body and blood of Christ is irrelevant. In the words of Anglican theologian Charles Hefling, "whereas the original prayer asked God for a change in the material gifts ('that they may be'), the revised version eliminates the words bless and sanctify, and asks instead for a change in the communicants who receive what is given ('that we, receiving . . . may be')".

Rather, the priest prayed that the communicants might receive the body and blood of Christ:

The words of institution followed and communion took place immediately. There was controversy over how people should receive communion: kneeling or seated. John Knox protested against kneeling. Ultimately, it was decided that communicants should continue to kneel, but the Privy Council ordered that the Black Rubric be added to the prayer book to clarify the purpose of kneeling. The rubric denied "any real and essential presence ... of Christ's natural flesh and blood" in the Eucharist and was the clearest statement of Eucharistic theology in the prayer book. The 1552 service removed any reference to the "body of Christ" in the words of administration to reinforce the teaching that Christ's presence in the Eucharist was a spiritual presence and, in the words of Marshall, "limited to the subjective experience of the communicant".

Instead of unleavened wafers, the prayer book instructed that ordinary bread was to be used "to take away the superstition which any person hath, or might have". To further emphasise there was no holiness in the bread and wine, any leftovers were to be taken home by the curate for ordinary consumption. This prevented eucharistic adoration of the reserved sacrament above the high altar.

After communion, the priest prayed the Lord's Prayer. For the prayer that followed, the BCP provided two options. The priest could say a prayer of thanksgiving as in the 1549 version. Alternatively, the priest could pray an abridged prayer of oblation originally found in the 1549 canon, which asks God to accept the congregation's sacrifice of praise. The service concluded with the Gloria and a blessing.

May be able to use this stuff Anglican bishop and scholar Colin Buchanan interprets the prayer book to teach that "the only point where the bread and wine signify the body and blood is at reception".

Sacrifice of the Mass on page 24 of Moorman The Anglican Spiritual Tradition

Treatment of sacramental bread (MacCulloch p. 506). MacCulloch on Communion service pp. 507-508)

Diarmaid MacCulloch suggests that Cranmer's own Eucharistic theology in these years approximated most closely to that of Heinrich Bullinger; but that he intended the Prayer Book to be acceptable to the widest range of Reformed Eucharistic belief, including the high sacramental theology of Bucer and John Calvin. Indeed, he seems to have aligned his views with the latter by 1546. At the same time, however, Cranmer intended that constituent parts of the rites gathered into the Prayer Book should still, so far as possible, be recognizably derived from traditional forms and elements.

Not sure if I still need this (repeats what is in the 1549 section) Shifts in Eucharistic theology between 1548 and 1552 also made the prayer book unsatisfactory—during that time English Protestants achieved a consensus rejecting any real bodily presence of Christ in the Eucharist. Some influential Protestants such as Vermigli defended Zwingli's symbolic view of the Eucharist. Less radical Protestants such as Bucer and Cranmer advocated for a spiritual presence in the sacrament. Cranmer himself had already adopted receptionist views on the Lord's Supper.

Other services
Penance on page 23-24 of Moorman The Anglican Spiritual Tradition

Confirmation

Matrimony

Visitation of the sick

Communion of the sick

Burial

In the new prayer book, the last vestiges of prayers for the dead were removed from the funeral service. Most drastic of all was the removal of the Burial service from church: it was to take place at the graveside. In 1549, there had been provision for a Requiem (not so called) and prayers of commendation and committal, the first addressed to the deceased. All that remained was a single reference to the deceased, giving thanks for their delivery from 'the myseryes of this sinneful world'. This new Order for the Burial of the Dead was a drastically stripped-down memorial service designed to undermine definitively the whole complex of traditional beliefs about Purgatory and intercessory prayer.

Thanksgiving of women after child-birth

In 1549, called the purification of women.

Commination against sinners

The Ash Wednesday devotions were re-named the Commination service.

Ordinal

Vestments and music
Clerical vestments were simplified—ministers were only allowed to wear the surplice and bishops had to wear a rochet.

From English Reformation article: 1552 prayer book and parish confiscations
Not in article: might be useful Throughout Edward's reign, inventories of parish valuables, ostensibly for preventing embezzlement, convinced many the government planned to seize parish property, just as was done to the chantries. These fears were confirmed in March 1551 when the Privy Council ordered the confiscation of church plate and vestments "for as much as the King's Majestie had neede [sic] presently of a mass of money". No action was taken until 1552–1553 when commissioners were appointed. They were instructed to leave only the "bare essentials" required by the 1552 Book of Common Prayer—a surplice, tablecloths, communion cup and a bell. Items to be seized included copes, chalices, chrismatories, patens, monstrances and candlesticks. Many parishes sold their valuables rather than have them confiscated at a later date. The money funded parish projects that could not be challenged by royal authorities. In many parishes, items were concealed or given to local gentry who had, in fact, lent them to the church.

The confiscations caused tensions between Protestant church leaders and Warwick, now Duke of Northumberland. Cranmer, Ridley and other Protestant leaders did not fully trust Northumberland. Northumberland in turn sought to undermine these bishops by promoting their critics, such as Jan Laski and John Knox. Cranmer's plan for a revision of English canon law, the Reformatio legum ecclesiasticarum, failed in Parliament due to Northumberland's opposition. Despite such tensions, a new doctrinal statement to replace the King's Book was issued on royal authority in May 1553. The Forty-two Articles reflected the Reformed theology and practice taking shape during Edward's reign, which historian Christopher Haigh describes as a "restrained Calvinism". It affirmed predestination and that the King of England was Supreme Head of the Church of England under Christ.