Anglican Prayer Book Pdf Download Fix

The great majority of these prayers and thanksgivings are identical to those in the 1979 BCP, but rendered in traditional language. Those which do not appear in the 1979 BCP are indicated with an asterix (*).

O God, the creator and preserver of all mankind, we humbly beseech thee for all sorts and conditions of men; that thou wouldest be pleased to make thy ways known unto them, thy saving health unto all nations. More especially we pray for thy holy Church universal; that it may be so guided and governed by thy good spirit, that all who profess and call themselves Christians may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace, and in righteousness of life. Finally, we commend to thy fatherly goodness all those who are in any ways afflicted or distressed, in mind, body, or estate; (especially those for whom our prayers are desired) that it may please thee to comfort and relieve them according to their several necessities, giving them patience under their sufferings, and a happy issue out of all their afflictions. And this we beg for Jesus Christ's sake. Amen.

Anglican Prayer Book Pdf Download

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O Lord Jesus Christ, who didst become poor for our sake, that we might be made rich through thy poverty: Guide and sanctify, we pray, those whom thou callest to follow thee under the vows of poverty, chastity, and obedience, that by their prayer and service they may enrich thy Church, and by their life and worship may glorify thy Name; who livest and reignest with the Father and the Holy Spirit, one God, now and for ever. Amen.

O merciful Father, who hast taught us in thy holy Word that thou dost not willingly afflict or grieve the children of men: Look with pity upon the sorrows of thy servant for whom our prayers are offered. Remember him, O Lord, in mercy, nourish his soul with patience, comfort him with a sense of thy goodness, lift up thy countenance upon him, and give him peace; through Jesus Christ our Lord. Amen.

Assist us mercifully, O Lord, in these our supplications and prayers, and dispose the way of thy servants towards the attainment of everlasting salvation; that, among all the changes and chances of this mortal life, we may ever be defended by thy gracious and ready help; through Jesus Christ our Lord. Amen.

Almighty God, who hast promised to hear the petitions of those who ask in the Name of thy Son: We beseech thee mercifully to incline thine ear to us who have now made our prayers and supplications unto thee; and grant that those things which we have faithfully asked according to thy will, may effectually be obtained, to the relief of our necessity, and to the setting forth of thy glory; through Jesus Christ our Lord. Amen.

Pardon, O Father, the imperfections of our prayers and praises, our wandering thoughts and lack of devotion. Look not upon us, but on the face of thine Anointed and see us only as we are seen in Him. For his sake, accept us, penitents at the Throne of Grace, and grant that what we have said with our lips, we may believe in our hearts and practice in our lives, through Jesus Christ our Lord. Amen.

Good Christian People, I bid your prayers for Christ's holy Catholic church, the blessed company of all faithful people; that it may please God to confirm and strengthen it in purity of faith, in holiness of life, and in perfectness of love, and to restore to it the witness of visible unity; and more especially for that branch of the same planted by God in this land, whereof we are members; that in all things it may work according to God's will, serve him faithfully, and worship him acceptably.

Ye shall pray also for all who travel by land, sea, or air; for all prisoners and captives; for all who have fallen into grievous sin; for all who, through temptation, ignorance, helplessness, grief, trouble, dread, or the near approach of death, especially need our prayers.

Almighty God, who didst send thy Son Jesus Christ to reconcile the world to thyself: We praise and bless thee for those whom thou hast sent in the power of the Spirit to preach the Gospel to all nations. We thank thee that in all parts of the earth a community of love hast been gathered together by their prayers and labors, and that in every place thy servants call upon thy Name; for the kingdom and the power and the glory are thine for ever. Amen.

The Book of Common Prayer (BCP) is the name given to a number of related prayer books used in the Anglican Communion and by other Christian churches historically related to Anglicanism. The first prayer book, published in 1549 in the reign of King Edward VI of England, was a product of the English Reformation following the break with Rome. The work of 1549 was the first prayer book to include the complete forms of service for daily and Sunday worship in English. It contained Morning Prayer, Evening Prayer, the Litany, and Holy Communion and also the occasional services in full: the orders for Baptism, Confirmation, Marriage, "prayers to be said with the sick", and a funeral service. It also set out in full the "propers" (that is the parts of the service which varied week by week or, at times, daily throughout the Church's Year): the introits, collects, and epistle and gospel readings for the Sunday service of Holy Communion. Old Testament and New Testament readings for daily prayer were specified in tabular format as were the Psalms and canticles, mostly biblical, that were provided to be said or sung between the readings.[1]

The 1549 book was soon succeeded by a 1552 revision which was more Reformed but from the same editorial hand, that of Thomas Cranmer, Archbishop of Canterbury. It was used only for a few months, as after Edward VI's death in 1553, his half-sister Mary I restored Roman Catholic worship. Mary died in 1558 and, in 1559, Elizabeth I's first Parliament authorised the 1559 prayer book, which effectively reintroduced the 1552 book with modifications to make it acceptable to more traditionally minded worshippers and clergy.

In 1604, James I ordered some further changes, the most significant being the addition to the Catechism of a section on the Sacraments; this resulted in the 1604 Book of Common Prayer. Following the tumultuous events surrounding the English Civil War, when the Prayer Book was again abolished, another revision was published as the 1662 prayer book.[2] That edition remains the official prayer book of the Church of England, although throughout the later twentieth century, alternative forms which were technically supplements have largely displaced the Book of Common Prayer for the main Sunday worship of most English parish churches.

Various permutations of the Book of Common Prayer with local variations are used in churches within and exterior to the Anglican Communion in over 50 countries and over 150 different languages.[3] In many of these churches, the 1662 prayer book remains authoritative even if other books or patterns have replaced it in regular worship.

Traditional English-language Lutheran, Methodist and Presbyterian prayer books have borrowed from the Book of Common Prayer, and the marriage and burial rites have found their way into those of other denominations and into the English language. Like the King James Version of the Bible and the works of Shakespeare, many words and phrases from the Book of Common Prayer have entered common parlance.

Only after the death of Henry VIII and the accession of Edward VI in 1547 could revision of prayer books proceed faster.[10] Despite conservative opposition, Parliament passed the Act of Uniformity on 21 January 1549, and the newly authorised Book of Common Prayer (BCP) was required to be in use by Whitsunday (Pentecost), 9 June.[10] Cranmer is "credited [with] the overall job of editorship and the overarching structure of the book,"[11] though he borrowed and adapted material from other sources.[12]

The prayer book had provisions for the daily offices (Morning and Evening Prayer), scripture readings for Sundays and holy days, and services for Communion, public baptism, confirmation, matrimony, visitation of the sick, burial, purification of women upon the birth of a child, and Ash Wednesday. An ordinal for ordination services of bishops, priests, and deacons was added in 1550.[13][14] There was also a calendar and lectionary, which meant a Bible and a Psalter were the only other books required by a priest.[14]

The BCP represented a "major theological shift" in England towards Protestantism.[14] Cranmer's doctrinal concerns can be seen in the systematic amendment of source material to remove any idea that human merit contributed to an individual's salvation.[15] The doctrines of justification by faith and predestination are central to Cranmer's theology. These doctrines are implicit throughout the prayer book and had important implications for his understanding of the sacraments. Cranmer believed that someone who was not one of God's elect received only the outward form of the sacrament (washing in baptism or eating bread in Communion), but did not receive actual grace, with only the elect receiving the sacramental sign and the grace. Cranmer held the position that faith, a gift given only to the elect, united the outward sign of sacrament and its inward grace, with only the unity of the two making the sacrament effective. This position was in agreement with the Reformed churches, but was in opposition to Roman Catholic and Lutheran views.[16]

A priority for Protestants was to replace the Roman Catholic teaching that the Mass was a sacrifice to God ("the very same sacrifice as that of the cross") with the Protestant teaching that it was a service of thanksgiving and spiritual communion with Christ.[21][22] Cranmer's intention was to suppress Catholic notions of sacrifice and transubstantiation in the Mass.[17] To stress this, there was no elevation of the consecrated bread and wine, and eucharistic adoration was prohibited. The elevation had been the central moment of the mediaeval Mass, attached as it was to the idea of real presence.[23][24] Cranmer's eucharistic theology was close to the Calvinist spiritual presence view, and can be described as Receptionism and Virtualism - i.e. the real presence of Jesus by the power of the Holy Spirit.[25][26] The words of administration in the 1549 rite were deliberately ambiguous; they could be understood as identifying the bread with the body of Christ or (following Cranmer's theology) as a prayer that the communicant might spiritually receive the body of Christ by faith.[27] ff782bc1db