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The Place of the Prayer Book in the Western Liturgical Tradition*

Published online by Cambridge University Press:  28 July 2009

Massey H. Shepherd Jr
Massey H. Shepherd Jr
Affiliation:
Episcopal Theological School, Cambridge, Mass.
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Extract

The theme of this address, in commemoration of the 400th anniversary of the First Book of Common Prayer, may be stated in the words of the late Miss Evelyn Underhill:

Anglican worship is a special development of the traditional Christian cultus; and not merely a variant of Continental Protestantism. … It forms, with the Bible or Lectionary, the authorized Missal and Breviary of the English branch of the Catholic Church. Its use is obligatory, and its contents declare in unmistakable terms the adherence of that Church to the great Catholic tradition of Christendom and the general conformity of its worship to the primitive ritual type.

Type
Research Article
Information
Church History , Volume 19 , Issue 1 , March 1950 , pp. 3 - 14
Copyright
Copyright © American Society of Church History 1950

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References

1 Worship (Harpers, 1937), 314–15.Google Scholar

2 See the essay, “Cranmer and Germany,” of Dowden, J., Further Studies in the Prayer Book (Methuen, 1908), 44–71.Google Scholar

3 Zwingli and Cranmer on the Eucharist (Evanston: Seabury-Western Theological Seminary, 1949).Google Scholar

4 One should also note the recent Indian (1933) and Ceylon (1938) liturgies. The former shows a more marked influence upon it of the Eastern rites. See Arnold, J. H. (ed.), Anglican Liturgies (Oxford, 1939).Google Scholar

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6 Such as the Litany with Kyrie, the Gloria in excelsis, the Agnus Dei, and (in the Gallican rites) the Trisagion and Offertory procession or Great Entrance.

7 “Ein orientalisches Kultwort in abendländischer Umschmelzung,” Jahrbuch für Liturgiewissenschaft, XI (1931), 1–19.Google Scholar

8 Cf. Michels, T., “The Synodal Letter of Rimini and the Roman Canon Missae,” Traditio, II (1944), 490–91.Google Scholar Another interesting study of this sort by Michels, Dom is “Incitare in Fifth Century Liturgy,” Folia, I (1946), 130–33.Google Scholar

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14 De institutione oatholica dialogus (P. L. 89, 441).

15 Bede, , Hist. eccl. i. 27.Google Scholar

16 Martène, , De antiquis ecclesiae ritibus, III, 189.Google Scholar See the essay of Wilson, H. A. on the liturgy used by Augustine, in Mason, A. J. (ed.), The Mission of St Augustine to England according to the Original Documents (Cambridge, 1897), 235–52.Google Scholar Also Cabrol, F., L'Angleterre chrétienne avant les Normands (Paris, 1909), 291 ff.Google Scholar The use of these Rogationtide antiphons is the basis for Bright's, W. inference that Augustine arrived “in the Ascension week of 597”—Chapters of Early English Church History (3d ed.; Oxford, 1897), 55.Google Scholar

17 Bede, , Hist. eccl. i. 26, 33.Google Scholar See Peers, C. R., “The Earliest Churches in England,” Antiquity III (1929), 65–74,CrossRefGoogle Scholar and Clapham, A. W., English Romanesque Architecture before the Conquest (Oxford, 1930).Google Scholar

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20 Mohlberg, C., “Il messale glagolitico di Kiev (See. IX) ed it suo prototipo romano del Sec. VI-VII,” Atti della pontificia accademia romana di archeologia, Serie III, Memorie II (1928), 207–320.Google Scholar

21 “The Relations between England and Flanders before the Norman Conquest,” Transactions of the Royal Historical Society, Fourth Series, XXIII (1941), 71. 112Google Scholar. Cf. Legg, J. W.Missale ad usum, ecclesie West-monasteriensis III (London, 1897), 1423.Google Scholar

22 For a discussion of the problem, see Legg, , Missale ad usm, 1411 ff.Google Scholar