Friends, This is an exhaustive study of the 1962 Book of Common Prayer with the 1662 BCP, if any of our brethren accustomed to the latter wish to visit Canada and enter into public services. A series of additions, subtractions, and changes in the order of specific prayers characterise the 1962 BCP with reference to the 1662. POST I: General DifferencesPOST II: Mattins & Evensong: Penitential Sentences, Exhortation & ConfessionPOST III: Mattins & Evensong: Preces, Venite, Lessons, Canticles & PrayersPOST IV: The LitanyPOST VI: The Communion: The Commandments, Epistle & Gospel, Creed & Offertory POST VII: The Communion: Bidding, Intercession, Confession & Comfortable WordsPOST VIII: The Communion: Thanksgiving, Consecration & Post-Communion This post presents the first, most general differences between our two Books. GENERAL DIFFERENCES In the 1662, there are proper Psalms to be used only on six days out of the entire Liturgical Year, which is the set of Church seasons. Those days are: Christmas DayAsh WednesdayGood Friday Easter Day Ascension ThursdayWhitsunday or Pentecost The appearance of Psalms on all other days depended on the civil calendar, not the liturgical calendar. For example, there were no proper Psalms for Advent I in 1662, because it could fall on any day from Nov. 27 to Dec. 3, giving a range of Psalms from 120-150 and 1-18, depending upon the day. The most obvious changes in the 1962 are the addition of Psalms for Mattins & Evensong on every Sunday of the Liturgical Year, beyond the original six. There are, as well, optional "Proper" Psalms sung before Communion time, along with Psalms to be sung between the Epistle and the Gospel. Example: Psalms for Morning & Evening Prayer on Christmas Day, 1662: Mattins: 19, 45, 85 - Evensong: 89, 110, 132 Psalms for Morning & Evening Prayer on Christmas Day, 1962: Mattins: 45 - Evensong: 85, 110Communion Introit: 98:1-4 or 2:7-8 - Between Epistle & Gospel: 98:5-7 or 110:1-4 The 1962 reduces the number of Psalms said during the Order of Mattins & Evensong, but adds two four optional Psalms for celebrations of Communion. ~~~~ ~~~~ ~~~~ ~~~~ The most important subtractions in 1962 are in the Psalter. Various imprecatory verses (prayers for curses and death upon our enemies) are removed, and verses renumbered as if those imprecations did not exist. Example: Psalm 141, 1662: Green is unchanged - Gold is changed - Red is entirely removed. 1. LORD, I call upon thee, haste thee unto me : and consider my voice when I cry unto thee. 2. Let my prayer be set forth in thy sight as the incense : and let the lifting up of my hands be an evening sacrifice. 3. Set a watch, O Lord, before my mouth : and keep the door of my lips. 4. O let not mine heart be inclined to any evil thing : let me not be occupied in ungodly works with the men that work wickedness, lest I eat of such things as please them. 5. Let the righteous rather smite me friendly (1962: Let the righteous smite me in kindness) : and let him reprove me (1962: and reprove me; it shall be as oil for the head;) 6. But let not their precious balms break my head (1962: Let not my head refuse it) : yea, I will pray yet against their wickedness (1962: but still my prayer shall be against their evil doings) 7. Let their judges be overthrown in stony places : that they may hear my words, for they are sweet. 8. Our bones lie scattered before the pit : like as when one breaketh and heweth wood upon the earth. 9. But mine eyes look unto thee, O Lord God : in thee is my trust , O cast not out my soul (1962: verse 7) 10. Keep me from the snare that they have laid for me : and from the traps of the wicked doers (1962: evil doers), (1962: verse 8) 11. Let the ungodly fall into their own nets together : and let me ever escape them. (1962: verse 9) From so few as one verse to as many as six verses are excluded (Psalm 69) from the Psalter. Psalms 14, 16, 68, 69, 104, 109, 136, 140, and 141 are altered in this fashion. Psalm 58 is not present in the 1962 Psalter.
GENERAL DIFFERENCES IN THE ORDER OF MORNING & EVENING PRAYER The 1962 Book of Common Prayer makes significant alterations to the 1662 Order of Daily Prayer. I. 1662 PENITENTIAL SENTENCES: Green is unchanged - Gold is a change or addition - Red is removed. ~ When the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. Ezekiel 18: 27 ~ I acknowledge my transgressions, and my sin is ever before me. Psalm 51:3 ~ Hide thy face from my sins, and blot out all mine iniquities. Psalm 51:9~ O Lord, correct me, but with judgment; not in thine anger, lest thou bring me to nothing. Jeremiah 10:24, Psalm 6:1 ~ Enter not into judgment with thy servant, O Lord; for in thy sight shall no man living be justified. Psalm 143:2 ~ ADVENT: Repent ye; for the Kingdom of Heaven is at hand. St. Matthew 3:2 ~ CHRISTMAS: Behold, I bring you good tidings of great joy which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. St. Luke 2:10-11 ~ EPIPHANY: The earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14 ~ LENT: The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. Psalm 51:17 ~ LENT: Rend your heart, and not your garments, and turn unto the LORD your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Joel 2:13 ~ PASSIONTIDE: God commendenth his love toward us, in that, while we were yet sinners, Christ died for us. Romans 5:8 ~ GOOD FRIDAY: All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. Isaiah 53:6 ~ EASTER: The Lord is risen indeed. St. Luke 24:34 ~ EASTER: Thanks be to God, which giveth us the victory through our Lord Jesus Christ. 1 Corinthians 15:57 ~ ASCENSION: Seeing that we have a great high priest that is passed into the heavens, Jesus the Son of God, let us come boldly unto the throne of grace, that we may obtain mercy and find grace to help in time of need. Hebrews 4:14-16 ~ WHITSUNDAY & EMBERTIDE: The love of God hath been shed abroad in our hearts through the Holy Spirit which was given unto us. Romans 5:5 ~ WHITSUNDAY & EMBERTIDE: Ye shall receive power, after that the Holy Spirit is come upon you: and ye shall be witnesses unto me both in Jerusalem and in all Judaea, and in Samaria, and unto the uttermost part of the earth. Acts 1:8 ~ TRINITY: God is love; and he that abideth in love abideth in God, and God in him. 1 St. John 4:16 ~ SAINTS' DAYS: Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race which is set before us, looking into Jesus the author and finisher of our faith. Hebrews 12:1-2 ~ ROGATION DAYS: The LORD is nigh unto all them that call upon him, to all that call upon him in truth. Psalm 145:18 ~ ON NATIONAL OCCASIONS: O let the nations rejoice and be glad; for thou shalt judge the folk righteously, and govern the nations upon earth. Psalm 67:4 ~ OF MISSIONS: Go ye into all the world, and preach the Gospel to every creature. St. Mark 16:15 ~ OF WORSHIP: The LORD is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20 ~ OF WORSHIP: Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit. Isaiah 57:15 ~ OF WORSHIP: I was glad when they said unto me, Let us go into the house of the LORD. Psalm 122:1 ~ OF WORSHIP: The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him. St. John 4:23 ~ OF PENITENCE: I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son. St. Luke 15:18-19 ~ OF PENITENCE: If we say that we have no sin, we deceive ourselves, and the truth is not in us; but if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 1 St. John 1:8-9 ~ OF PENITENCE: To the Lord our God belong mercies and forgivenesses, though we have rebelled against him; neither have we obeyed the voice of the Lord our God, to walk in his laws which he set before us. Daniel 9:9-10 ~ OF PENITENCE: Seek ye the LORD while he may be found, call ye upon him while he is near: let the wicked forsake his way and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon. Isaiah 55:6-7 II. 1662 EXHORTATION, CONFESSION, and ABSOLUTION The rite of remission of sins is unchanged in the 1962: Exhortation: DEARLY BELOVED... Confession: ALMIGHTY AND MOST MERCIFUL FATHER... Absolution: ALMIGHTY GOD, THE FATHER OF OUR LORD JESUS CHRIST... One rubric is added thereafter in 1962: "The Minister, turning to the people, shall say the Exhortation in the form following. Occasionally the second paragraph may be omitted, or in place of the Exhortation the Minister may say, 'LET US HUMBLY CONFESS OUR SINS TO ALMIGHTY GOD'." The Lord's Prayer following the Absolution or Remission is made optional.
III The PRECES exchanged between Minister and People are unchanged in 1962. Minister: O LORD, OPEN THOU OUR LIPS. People: AND OUR MOUTH SHALL SHOW FORTH THY PRAISE Minister: O GOD, MAKE SPEED TO SAVE US; People: O LORD, MAKE HASTE TO HELP US. A rubric is added after the GLORY BE in 1962: "Then shall be said or sung this Psalm following (Venite, Psalm 95) - at the discretion of the Minister the last four verses may be omitted. Invitatories may be said or sung before this Psalm and after the Gloria Patri which follows it", invitatories on page 25 of the 1962 BCP. IV The LESSONS are unchanged, though the last third of the Te Deum beginning at O LORD, SAVE THY PEOPLE may be omitted at the discretion of the Minister. Any of the Canticles for Mattins & Evensong may be replaced by Isaiah 42:10-12 or various verses from Isaiah 60:1-19 entitled "Surge, Illuminare". V "Then shall be said or sung the Confession of Faith, called the Apostles' Creed". No mention is made of the Athanasian Creed on this page (10), though that Creed is on page 695. VI The RESPONSES are unchanged, except the response to the 5th petition (Give peace in our time, O Lord): 1662: For there is none other that fighteth for us, but only thou, O God (1962: And evermore mightily defend us). The COLLECT OF THE DAY is sometimes changed. Since there are so many Collects, one example may suffice: note that the prayer in 1662 is to GOD the FATHER, and in 1962 it is to GOD the SON. COLLECT FOR THE FOURTH SUNDAY IN ADVENT, 1662: O LORD, raise up, we pray thee, thy power [...] through the satisfaction of thy Son our Lord, to whom with thee and the Holy Ghost be honour and glory, world without end. AMEN. COLLECT FOR THE FOURTH SUNDAY IN ADVENT, 1662: Raise up, we beseech thee, O Lord, thy power [...] who with the Father and the Holy Spirit livest and reignest, one God, world without end. AMEN. The SECOND COLLECT FOR PEACE and the THIRD COLLECT FOR GRACE are unchanged in 1962. VII The rubric requesting that an Anthem be sung has remained. There is no mention of the LITANY in 1962, which the 1662 directs the congregation to skip to at this point on Sundays, Wednesdays, and Fridays. The Prayer for the Queen's Majesty is unchanged in 1962. The Prayer for the Royal Family is removed in 1962, and in its place are A Prayer for the Queen and the Commonwealth, and A Prayer for the Queen and all in Authority, which are based on the original prayer for the Royal Family. Only one of these three prayers may be used at a service. The Prayer for the Clergy and People is changed in 1962. Almighty and everlasting God, who alone workest great marvels (1962: from whom cometh every good and perfect gift); Send down upon our Bishops, and Curates (1962: and Clergy), [...] Two new prayers, A Prayer for all Conditions of men and A General Thanksgiving, are added in the 1962, whose texts are completely new and need not be reproduced because of posting constraints. The Prayer of Saint Chrysostom and the Blessing (2 Corinthians 13:14) are unchanged in 1962.
THE GREAT LITANY Firstly, the rubric is altered. 1662: "Here followeth the Litany or General Supplication, to be said or sung after Morning Prayer upon Sundays, Wednesdays, and Fridays and upon other times when it shall be commanded by the Ordinary [the bishop]." 1962: "[The Litany] Which may be sung or said before the Holy Communion; or after the Creed at Morning or Evening Prayer, instead of the remaining part of the Service; or as a separate service, with Hymns, a Psalm, a Lesson, the Creed, and a Sermon, at the discretion of the Minister. The Litany should always be used at least once a month on a Sunday, and is commended for use on Wednesdays, Fridays, and Rogation days." THE LITANY PROPER: Green is unchanged - Gold is a change or addition - Red is removed. 1662 compared to 1962: "miserable sinners" is removed from "have mercy upon us" in all four instances. 1662: O GOD the Father of Heaven: ... 1962: O GOD the Father, Creator of Heaven and earth: ... The second petition (to the Son) is unchanged in the 1962. 1662: O GOD the Holy Ghost, proceeding from the Father and the Son: ... 1962: O GOD the Holy Ghost, Sanctifier of the faithful: [first use of "the Sanctifier" in liturgical history?] The fourth petition (to the Trinity) is unchanged in the 1962. 5. REMEMBER not, Lord, our offences, nor the offences of our forefathers; neither take thou vengeance of our sins: spare us, good Lord, spare thy people, whom thou hast redeemed with thy most precious blood, and be not angry with us forever. R. SPARE US, GOOD LORD 6. From all evil and mischief; from sin; from the crafts and assaults of the devil; from thy wrath, and from everlasting damnation (1962: condemnation), R. GOOD LORD, DELIVER US. 7. The seventh petition is unchanged in the 1962. 8. From fornication, and all other deadly sin (1962: From all uncleanness in thought, word, and deed); and from all the deceits of the world, the flesh, and the devil, 9. From lightning and tempest; from earthquake, fire, and flood; from plague, pestilence, and famine; from battle and murder, and from sudden death, 10. The tenth petition is unchanged in the 1962. 11. By the Mystery of thy holy Incarnation; by thy holy Nativity and Circumcision; by thy Baptism, Fasting, and Temptation, 12. Petition twelve is split in two and material is added in the 1962: (12). By thine Agony and bloody Sweat; by thy Cross and Passion; by thy precious Death and Burial, (13). By thy glorious Resurrection and Ascension; (by thy sending of the Holy Spirit; by thy heavenly Intercession; and by thy Coming again in glory); and by the Coming of the Holy Ghost, 13. In all time(s) of our tribulation; in all time(s) of our wealth (1962: prosperity); in the hour of death, and in the day of judg(e)ment, Each petition hereafter is prefaced by "THAT IT MAY PLEASE THEE TO..." - this prefix is omitted in 1962. The response to each petition also changes: 1662: "WE BESEECH THEE TO HEAR US, GOOD LORD" 1962: "WE BESEECH THEE, GOOD LORD" 14. Petition fourteen is unchanged in the 1962. 15. 1662: "To keep and strengthen in true worshipping of theein righteousness andholiness of life, thy servant N., our most gracious Queen/King," 15. 1962: "To keep and strengthen in true worshipping of thee in holiness of life, and in devotion to her/his people, thy servant N., our most gracious Queen/King and Governor," 16. Petition 16 is removed in its entirety: "That it may please thee to rule her/his heart in thy faith, fear, and love, and that she/he may evermore have affiance in thee, and ever seek thy honour and glory;" After this, such a variety of changes occur in the wording, the order of the petitions, and additions are made, so that it would be a waste of space to continue with the comparison. SON OF GOD, WE BESEECH THEE TO HEAR US, x2 Verse: O LAMB OF GOD, THAT TAKEST AWAY THE SINS (1962: SIN) OF THE WORLD x2 First Response: GRANT US THY PEACE (1962: HAVE MERCY UPON US) Second Response: HAVE MERCY UPON US (1962: GRANT US THY PEACE) LORD, have mercy upon us CHRIST, have mercy upon us LORD, have mercy upon us 1662 CONCLUSION: OUR FATHER, "O Lord, deal not", "Neither reward us", "O God, merciful Father", SUPPLICATION, "O Lord, let thy mercy", "As we do", "We humbly beseech thee, O Father..." 1962 CONCLUSION: OUR FATHER... SUPPLICATION, "O Lord, let thy mercy", "As we do", "We humbly beseech thee, O Father..." "O Lord, deal not", "Neither reward us", "O God, merciful Father" Both 1662 and 1962 conclude with the Prayer of Chrysostom and the Blessing.
THE ORDER OF THE ADMINISTRATION OF THE LORD'S SUPPER OR HOLY COMMUNION 1662 vs. 1962: Green is unchanged - Gold indicates change - Red indicates omission. Rubric, 1662: The Table at the Communion time having a fair white linen cloth upon it, shall stand in the body of the Church, or in the Chancel, where Morning and Evening Prayer are appointed to be said. And the Priest standing at the north side of the Table shall say the Lord's Prayer with the Collect following, the people kneeling. Rubric, 1962: The Lord's Table, at the Communion time, shall have a fair white linen cloth upon it. An Introit may be sung or said as the Priest proceeds to the holy Table. The Priest, standing at the Table, shall say in an audible voice the Lord's Prayer with the Collect following, the people kneeling. I The OUR FATHER & COLLECT FOR PURITY are unchanged in 1962. The REHEARSAL OF THE TEN COMMANDMENTS is unchanged in 1962, with three qualifications: 1. The Commandments must be rehearsed only once a month, and that on a Sunday. 2. The First Commandment is preceded by: Hear the Law of God which was given to Israel in old time. 3. The Ten Commandments may be replaced by the Two Great Commandments of the Law: MINISTER: Our Lord Jesus Christ said: Hear O Israel, The Lord our God is one Lord; and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first and great commandment And the second is like unto it: Thou shalt love thy neighbour as thyself. On these two commandments hang all the Law and the Prophets. PEOPLE: Lord, have mercy upon us, and write both these thy laws in our hearts, we beseech thee. 4. The Second and Fourth Commandments may be abbreviated by the Minister, reading only the first paragraph of each. II 1962 adds the triple invocation: Lord, have mercy upon us - Christ, have mercy upon us - Lord, have mercy upon us. The first form of the COLLECT FOR THE MONARCH is unchanged in 1962, though it is made optional. The second form of this prayer is not present in 1962. The EPISTLE may be followed by a Proper Psalm or a Hymn in 1962. The reading of the holy GOSPEL is accompanied by two acclamations sung or said by the people: Before the GOSPEL: Glory be to thee, O Lord. After the GOSPEL: Praise be to thee, O Christ. III The NICENE CREED is unchanged in 1962, with the exception that it may be omitted from the Communion service on weekdays which are not Holy-days. The SERMON follows, as in 1662. IV The 1962 OFFERTORY adds 9 new Sentences and omits 12 of the 1662 Sentences. Every Sentence is assigned to a season in the liturgical year. Of the 8 Sentences which remain from 1662, 4 are re-worded. ASCENSION DAY: Lay not up for yourselves treasures upon the earth where the rust and moth doth corrupt, and where thieves break through and steal: but (L)ay up for yourselves treasures in heaven, where neither rust nor moth doth corrupt, and where thieves do not break through and steal : for where your treasure is, there will your heart be also. St. Matthew 6:20-21 TRINITY is unchanged in 1962, except "Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven..." ADVENT: While we have time (1962: As we have opportunity), let us do good unto all men, and especially unto them that are of the household of faith. Galatians 6:10 GENERAL USE: Blessed be the man (1962: Blessed is he) that provideth for the sick (1962: considereth the poor) and needy; the LORD shall deliver him in the time of trouble. Psalm 41:1 1662 says that while these sentences are being read, churchwardens, deacons, and others fit for the task shall collect the alms for the poor and other devotions of the people. 1962 says that the churchwardens, or others appointed by them, shall collect the offerings of the people. Rubric, 1962 The bread shall be the best and purest wheat bread, whether leavened or unleavened, and the Wine pure grape wine, with which a little water may be mingled. Then may be said or sung: Blessed be thou, LORD God of Israel, for ever and ever. All that is in the heaven and in the earth is thine. All things come of thee, and of thine own have we given thee. 1 Chronicles 29:10-11, 14 CONTINUED BELOW
V Rubric, 1662 And when there is a Communion, the Priest shall then place upon the Table so much Bread and Wine as he shall think sufficient. After which done, the Priest shall say, Bidding: Let us pray for the whole state of Christ's Church militant here in earth. Rubric, 1962 Then shall one of the Ministers ask the prayers of the people, using always either the first or the last of the following Biddings, together with one or more others if so desired; and he may provide short periods for silent prayer. Bidding I: Let us pray for Christ's holy Catholic Church. Bidding II: Let us pray for peace on earth and for the unity of all Christian people. Bidding III: Let us remember before God those of our brethren who have departed this life and are at rest. Bidding IV: Let us pray for the whole state of Christ's Church militant here in earth. Then the Priest shall say THE INTERCESSION, which is unchanged until: 1662: We beseech thee also to save and defend all Christian Kings, Princes, and Governors; and specially thy servant N. our King/Queen; that under him/her we may be godly and quietly governed: And grant unto him/her whole Council, and to all that are put in authority under him/her, that they may truly and indifferently minister justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion, and virtue. ~ 1962: We beseech thee also to lead all nations in the way of righteousness; and so to guide and direct their governors and rulers, that thy people may enjoy the blessings of freedom and peace: And grant unto thy servant N. our King/Queen, and to all that are put in authority under him.her, that they may truly and impartially administer justice, to the maintenance of thy true religion and virtue. 1662: Give grace, O heavenly Father, to all Bishops and Curates (1962: Bishops, Priests, and Deacons, and specially to thy servant N. our Bishop), that they may both by their life and doctrine set forth thy true and lively (1962: living) Word, and rightly and duly administer thy holy Sacraments: Prosper, we pray thee, all those who proclaim the Gospel of thy kingdom among the nations: And to all thy people give thy heavenly grace; (from here on 1962 is unchanged, until...) 1662: And we also bless thy holy Name for all thy servants departed this life in thy faith and fear; beseeching thee to give us grace so to follow their good examples, that with them we may (1962: We remember before thee, O Lord, all thy servants departed this life in thy faith and fear: and we bless thy holy Name for all who in life and death have glorified thee; beseeching thee to give us grace that, rejoicing in their fellowship, we may follow their good examples, and with them) be partakers of thy heavenly kingdom: Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. (1962: to whom, with thee and the Holy Ghost, be all honour and glory, world without end.) Amen. The following Rubrics of 1662 are moved to an index after the Order of Communion in 1962. I. When the Minister giveth warning for the Celebration of the holy Communion: ... II. Or, in case he shall see the people negligent to come to the holy Communion: ... III. Exhortation to Communion: ... VI The EXHORTATION TO GENERAL CONFESSION is unchanged in 1962. THE GENERAL CONFESSION Almighty God, Father of our Lord Jesus Christ, Maker of all things, Judge of all men: We acknowledge and bewail our manifold sins and wickedness, Which we from time to time most grievously have committed, By thought, word, and deed, Against thy Divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent, And are heartily sorry for these our misdoings; The remembrance of them is grievous unto us; The burden of them is intolerable. Have mercy upon us, Have mercy upon us, most merciful Father; For thy Son our Lord Jesus Christ's sake, Forgive us all that is past; And grant that we may ever hereafter Serve and please thee In newness of life, To the honour and glory of thy Name; Through Jesus Christ our Lord. Amen. The ABSOLUTION is unchanged in 1962. The COMFORTABLE WORDS are unchanged in 1962, except: Come unto me all that travail (1962: labour) and are heavy laden, and I will refresh you. St. Matthew 11:28So God so loved the world... St. John 3:16 CONTINUED BELOW
VII The THANKSGIVING AND CONSECRATION are significantly changed in 1962. The service shall "proceed with the holy Eucharist", unchanged in 1962 except by this prefix: Priest: The Lord be with you People: And with thy spirit. The shall the Priest turn to the Lord's Table and say: It is very meet, right, and our bounden duty, that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father*, Almighty, Everlasting God, Creator and Preserver of all things. * 1662 instructs the Priest to omit "Holy Father" on Trinity Sunday. 1962 does not contain this instruction. The Proper Prefaces to the SANCTUS (HOLY, HOLY, HOLY) of 1662 are five in number, covering Christmas Day, Easter Day, Ascension Day, Whitsunday or Pentecost Sunday, and Trinity Sunday. Two of the Proper Prefaces are changed in 1962 and additional prefaces are included, notably one for All Saints' Day "and other Festivals of Saints". The PREFACE OF CHRISTMAS is changed by altering Holy Ghost to Holy Spirit, and by directing the priest to use this preface on the Feast of the Annunciation as well. The PREFACE OF WHITSUNDAY or PENTECOST is also to be used at ordinations and synods in 1962: "...Through Jesus Christ our Lord; according to whose most true promise, the Holy Ghost (1962: Spirit) came down as at this time from heaven with a sudden great sound, as it had been a mighty wind, in the likeness of fiery tongues, lighting upon the Apostles (1962: disciples) to teach them, to lead them into all truth; giving them both the gift of diverse languages (1962: tongues) who... (unchanged from here on) The PREFACE of TRINITY SUNDAY is completely changed in 1962. 1662: ... Who art one God, one Lord; not one only Person, but three Persons in one Substance. For that which we believe of the glory of the Father, the same we believe of the Son, and of the Holy Ghost, without any difference or inequality. Therefore with Angels, &c. 1962: ... Whom with thy co-eternal Son and Holy Spirit we confess as one God, in Trinity of Persons and in Unity of Substance. For that which we believe of thy glory, O Father, the same we believe of the Son, and of the Holy Spirit. Therefore with Angels, etc. VIII Either here, or immediately before the Communion, the Priest and people may say or sing: Blessed is He that cometh in the name of the Lord: Hosanna in the highest. The PRAYER OF HUMBLE ACCESS and the PRAYER OF CONSECRATION are reversed in order and a PRAYER OF OBLATION is added. 1662: Prayer of Humble Access - Prayer of Consecration - Communion 1962: Prayer of Consecration - Prayer of Oblation - Prayer of Humble Access - Communion The PRAYER OF CONSECRATION has two additions: Blessing and glory and thanksgiving be unto thee Almighty God, our heavenly Father, who of thy tender mercy didst give thine only Son Jesus Christ to take our nature upon him, and to suffer death upon the Cross for our redemption; (unchanged from here) The PRAYER OF OBLATION: Priest: Wherefore, O Father, Lord of heaven and earth, we thy humble servants, with all thy holy Church, remembering the precious death of thy beloved Son, his mighty resurrection, and glorious ascension, and looking for his coming again in glory, do make before thee, in this sacrament of the holy Bread of eternal life and the Cup of everlasting salvation, the memorial which he hath commanded; And we entirely desire thy fatherly goodness mercifully to accept this our sacrifice of praise and thanksgiving, most humbly beseeching thee to grant, that by the merits and death of thy Son Jesus Christ, and through faith in his blood, we and all thy whole Church may obtain remission of our sins, and all other benefits of his passion; And we pray that by the power of thy Holy Spirit, all we who are partakers of this holy Communion may be fulfilled with thy grace and heavenly benediction; through Jesus Christ our Lord, by whom and with whom, in the unity of the Holy Spirit, all honour and glory be unto thee, O Father Almighty, world without end. People: Amen. After a short period of silence, the Priest shall say: The peace of the Lord be always with you People: And with thy spirit. The Rubric for receiving Holy Communion (in the hand , meekly kneeling) is unchanged in 1962, except for the addition: "In Communion time, Hymns or Anthems such as the following may be used:" O LAMB of God, that takest away the sin of the world, have mercy upon us. O Lamb of God, that takest away the sin of the world, have mercy upon us O Lamb of God, that takest away the sin of the world, grant us thy peace. The POST-COMMUNION prayers are unchanged in 1962. The EXHORTATION TO COMMUNION is significantly changed in practice and form in 1962: 1. Its use is absolutely required only on one Sunday in Advent and one Sunday in Lent. 2. A noticeable subtraction occurs in the text: ...as the benefit is great, if with a true penitent heart and lively (1962: living) faith we receive that holy Sacrament [...] so is the danger great, if we receive the same unworthily. For then we are guilty of the Body and Blood of Christ our Saviour; we eat and drink our own damnation (1962: condemnation) not considering (1962: discerning) the Lord's Body; we kindle God's wrath against us; we provoke him to plague us with divers diseases, and sundry kinds of death... Thank you for reading.
Please reply to this topic with respect and seriousness. Implications for the Liturgy may be interesting or frustrating to us, but it is still a subject of divine quality and honour. Now, that was all very objective. Some quick observations: The first tendency is one of suggestion, rather than obligation: there are many "may be"s in 1962 - in contrast to 1662, which always commands "ought to be" and "shall be". Options given in 1962 suggest a Roman sense of the divine liturgy. The addition of the KYRIE after the elective rehearsal of the Ten Commandments promotes a resemblance to the beginning of the Mass. The option to add the AGNUS DEI during Communion invites further comparison. Either the compilers of the 1962 edition were looking to be ecumenical in their standards of divine service, or they found ancient resources from the Church Fathers unknown to the rest of us. Secondly, the Bidding Prayers for "Christ's holy Catholic Church" and to "remember before God those of our brethren who ahve departed this life and are at rest" can be seen as an invitation to pray for the dead. There is a reason why Cranmer limited the bidding prayer to one subject, the Church Militant here on Earth - to avoid seeing the Intercession as a prayer for the deceased. Since the Prayer of Humble Access ("We do not presume to come to this thy Table") occurs after the Consecration in 1962, and is still said kneeling (facing the consecrated bread), there may be a justification for seeing transubstantiation in this service.
Ironically, Anglican experimentation with the liturgy in 1962 seems to have informed the Roman experimentation of 1969, rather than the other way around. The Latin Mass of 1570-1969 contained many references to our sin, unworthiness, and other dark aspects, just as did the 1559-1962 BCP. Several absolutions, oblations, and prayers for mercy are erased from the 1969 Mass, just as with the 1962 BCP. Additionally, the 1969 Mass takes the original Eucharistic Prayer, the Roman Canon, and makes it optional, followed by three other such prayers. It also adds the very words from the 1962, "Blessed be thou, LORD God of Israel, for ever and ever.", along with other Jewish table blessings, to the Offertory. I see no other source for this idea except the 1962 BCP.
Wow, Consular--great effort and info. You've made it easy to make comparisons. Thank you! Stalwart, I just posted this on Sean's thread: Our Parish uses the 1979 BCP. I remember you posted concerns about this. Thread: What was wrong with the US 1928 Prayer Book? It was interesting to find a claim that there is a connection between the Consecration of Gene Robinson and the use of the 1979 BCP. I'm not sure what I think of this claim, but I find it worth reading and worth considering. The Prayer Book Society, USA: The Connection between the Consecration of Gene Robinson & the Use of the 1979 Prayer Book in the Episcopal Church "Therefore the constant use of the pirated name of the 1979 Prayer Book and its commitment to the innovative, enlightened view of moral agency and human freedom made a major contribution week by week and year by year to setting the context wherein the Episcopal Church, which created the 1979 Book, went on to consecrate Gene Robinson. Of this man, Dr Turner writes: "Here is a unique individual, who is a self with a particular history, and a person who has a right to express his preferences and put his talents to work in the world he inhabits. To deny him that right on the basis of sexual preference is to deny him his personal identity." Of course, the ECUSA did not deny that right and Robinson is very comfortable with the 1979 Book."
Consular... I also echo what Anna said--you put a lot of effort into this comparison and the use of color makes it easy to see the differences. On the surface, some of the changes in the 1962 BCP are a surprise, while others are welcomed. I am afraid I will need additional time to digest the changes. I also want to see how the 1962 Canadian BCP compares with both the 1928 American BCP and 1979 American BCP. ...Scottish Monk
Agreed, great work Consular and thanks for taking the time to make it easy for us to see the changes. Like Scottish Monk, on the surface, some of the changes are surprising, while others are welcomed. It seems that the Canadians, were indeed the first to take this ecumenical approach and the approach to remove "controversial" scriptures and take out some of the "sin" and "stuff that makes us feel bad," so to speak. It seems that any BCP produced in the 60s or 70s takes that same ecumenical approach. To me, it's amazing at how so many people can take such different views of the different prayer books. It seems that how one feels is truly in the eye of the beholder. Some feel that the 1928 BCP (USA) was the last "true" prayer book and was more faithful to the 1662 BCP (England) than the 1979 BCP (USA) was. However, others feel that the 1928 BCP is very Anglo-Catholic and a radical departure from the 1662 BCP. http://anglicansablaze.blogspot.com/2010/12/liturgy-doctrine-and-1928-book-of.html Some people feel that the 1979 BCP is Anglo-Catholic friendly, while others think the 1662 BCP is more Anglo-Catholic friendly. Still, some Anglo-Catholics feel that the 1662 BCP is too "protestant," and prefer the 1928 BCP over the '79 BCP. Evangelicals and high-church Protestants take many of the same diverse positions. It's is amazing (and confusing) to see so much diversity of opinions in regards to the various prayer books.
Sean611, for my part I find the most interesting changes to be related to the "direction" of our prayers to Almighty God. In the 1662, two praers: Collect for Advent IV addresses God the Father Preface for Trinity Sunday addresses the blessed Trinity In 1962, the same: Collect for Advent IV addresses God the Son Preface for Trinity Sunday addresses God the Father In 1979, the same: Traditional & Contemporary Collect for Advent IV address God the Father (as in 1662) Rites 1 & 2 Preface for Trinity Sunday address God the Father I find such changes rather more specific than you'd think was needed. Why change the Preface from addressing the Three to addressing the first Person alone? Isn't it Trinity Sunday? Perhaps it was a theological emphasis that the second and third Persons both derive their being, eternally and infinitely, from the Father: via generation and procession - but that's rather deep for most people praying the prayer with the priest on Sunday, isn't it? Also, the 1962 change of Offertory Psalm 41:1 is suspicious to me. The original tells us to provide for the sick and needy - the 1962 tells us to consider the poor and needy. People who use mysticism as an excuse for doing nothing might well find the 1962 version a good justification for sitting on their backsides all day. There are always little things in changes that can affect a lot.
Also Sean, you commented in the 1979 thread that a certain flexibility leaves us with a book of un-common prayer, since so many options given in the rubrics can lead to a thousand different liturgies in a thousand parishes. There is a precedent for this in 1962, at least. Before Morning Prayer, there is this set of information: GENERAL RUBRICS, 1962 Upon any weekday (except Ash Wednesday and Good Friday) the Order for Morning Prayer may be shortened by the omission of all that precedes the versicle, O Lord, open thou our lips. Upon any weekday which is not an occassion of National Thanksgiving, all that follows the Third Collect may be omitted except the Prayer for the Clergy and People, the Prayer of St Chrysostom, and the Grace. When Morning Prayer is combined with the Holy Communion, the Service may begin with O Lord, open thou our lips; and all that follows Te Deum may be omitted. When Morning Prayer is combined with the Litany, the Service may begin with O Lord, open thou our lips; and all that follows the Creed may be omitted. [There's such a thing as too much repentance, I guess!] The shortening of Morning Prayer in the first paragraph is especially repulsive to me, because it allows unorthodox pastors an excuse to leave out the Penitential Sentences and removes the Confession of sins. The human conscience needs to hear those things from God and needs to say them to God. Dropping them is a fundamental denial of our need to repent!
If anyone would like to see the rest of this series, and the pieces in this post re-done, please follow along here at my little resource blog: http://crosscrowncommunion.blogspot.ca/ I will be posting these for the Hackney Hub... I invite all Anglicans interested in history to read that blog as well! www.thehackneyhub.blogspot.ca