Book of Common Prayer (Unitarian)

Since the 18th century, there have been several editions of the Book of Common Prayer produced and revised for use by Unitarians. Several versions descend from an unpublished manuscript of alterations to the Church of England's 1662 Book of Common Prayer originally produced by English philosopher and clergyman Samuel Clarke in 1724, with descendant liturgical books remaining in use today.

A copy of the ninth edition King's Chapel Book of Common Prayer
The ninth edition King's Chapel Book of Common Prayer, first published in 1986, is still used by the Boston congregation.

Clarke, a Semi-Arian and Subordinationist, viewed the doctrine of the Trinity as theologically unsound and saw the 1662 prayer book's inclusion of elements like the Athanasian Creed as perpetuating these errors. Clarke's manuscript alterations emphasized the excision of Trinitarian references in favor of prayers directed toward God the Father. Theophilus Lindsey would build upon Clarke's work after receiving a copy of the changes, publishing his own series of Unitarian prayer books from 1774 onward. Lindsey's Essex Street Chapel in London, the first Unitarian church in England, utilized these prayer books for worship. When an Essex Street Chapel congregant introduced James Freeman of King's Chapel in Boston to Lindsey's prayer book, Freeman further edited its liturgies and convinced his congregation to adopt his revision in 1785.

These Unitarian forms were among a trend of Nonconformist efforts to revise the 1662 prayer book through the 18th and 19th centuries; the Anglican prayer book remained the primary basis for English Unitarian worship literature until 1861. The Unitarian revisions influenced other prayer book revision efforts, including John Wesley's The Sunday Service of the Methodists and the American Episcopal Church's first prayer book revision effort. The King's Chapel prayer book, currently in its ninth edition as first published in 1986, remains that congregation's standard liturgical text.

History
Samuel Clarke's (left) personal prayer book was used as the basis for Theophilus Lindsey's (right) 1774 prayer book.

Samuel Clarke, the Church of England rector of St James's Church, Piccadilly, privately created an altered version of the church's legally mandated liturgy, the 1662 Book of Common Prayer, in 1724. He was a Semi-Arian and, like early Unitarians in Transylvania and what was then the Polish–Lithuanian Commonwealth, a subordinationist who held that God the Father was supreme and, unlike God the Son, alone worthy of worship.[1] Clarke had previously written a study of 1,250 Bible verses, The Scriptural Doctrine of the Trinity,[note 1] which contained his theology and prescribed a new rule for prayer based on the notion Jesus Christ derives his powers as savior from the Father.[5] According to Clarke, the theology of the Trinity had developed as a result of poor metaphysics and the inclusion of the Athanasian Creed in the 1662 prayer book perpetuated this inaccurate theology.[6]

In his 1724 manuscript of alterations to the 1662 prayer book, Clarke rewrote prayers to redirect them exclusively towards God the Father.[7] Clarke was a friend of Caroline, who later became queen consort of King George II. After Caroline became queen in 1727, Clarke intended to request she push his nomination as a bishop, a position that would allow him to formally revise the prayer book. Had he not declined to sign the Thirty-nine Articles and encountered protests from William Wake, Archbishop of Canterbury, over this heterodoxy, historian A. Elliot Peaston believed Clarke might have become the Archbishop of Canterbury.[8] Unable to secure official support for his views, Clarke's altered prayer book went unpublished. However, copies were made and the original manuscript alterations were given to the British Library following his death.[9][note 2]

Clarke's alterations would eventually inspire several revised prayers books for Presbyterian-influenced congregations and become the basis for what historian G. J. Cuming deemed the most influential unofficial revision to the 1662 prayer book.[12] Theophilus Lindsey, then a Presbyterian-minded Church of England vicar at the Church of St Anne, Catterick, acquired a copy of Clarke's altered prayer book made by his brother-in-law and fellow clergyman John Disney.[13] Therein, Lindsey found Clarke's many revisions, including references to the Trinity "slashed out with violent strokes". Lindsey was so impressed with Clarke's work that he intended to introduce the changes to his congregation at Catterick, but ultimately decided against such action as he believed they would in violation of his vows to the Church of England.[14] However, following his resignation from the church and influenced by John Jones's 1749 Free and Candid Disquisitions, he added further Unitarian alterations to Clarke's work and published them in 1774 as The Book of Common Prayer reformed according to the plan of the late Dr Samuel Clarke,[15] publishing an enlarged edition in 1775. While Lindsey used Clarke's name, liturgist Ronald Jasper argued that little was borrowed from the 1724 alterations in producing the 1774 prayer book and that Lindsey's liturgy was more radical, with influence from William Whiston.[16]

Lindsey's prayer book was utilized by the Dissenter congregation he founded at Essex Street Chapel—the first formally Unitarian church in England—from its first service on 17 April 1774 onward.[17] Lindsey was part of a network of like-minded churchmen, including Joseph Priestley, that had influenced Lindsey's aversion to the unmodified 1662 prayer book before his resignation from the Church of England. While Lindsey seems to have approved of Priestley's efforts to produce a paraphrased Bible, Lindsey retained the King James Version and 1662 prayer book's psalter for his revised prayer book on the premise that he was preserving the 1662 prayer book's scriptural foundations while replacing its theology.[18] Lindsey's prayer book, which was repeatedly revised, proved popular with Presbyterians and helped cement the address of all prayers to God the Father as "one of the most tenacious characteristics of Unitarian worship".[19]

English Unitarian attempts to revise the Anglican prayer book continued into the nineteenth century. Lindsey's editions in particular remained a dominant influence in English Unitarian service books.[20] However, some Unitarian liturgies like John Prior Estlin's 1814 General Prayer-Book were derived from the 1662 prayer book independent of Lindsey's work.[21] Despite their departure from Trinitarian orthodoxy, English Unitarian revisions often featured only conservative changes in hopes of limiting division between Unitarians and the Church of England.[22] In 1861, Thomas Sadler and James Martineau published Common Prayer for Christian Worship, initiating a departure from utilizing the Anglican prayer book as the basis of English Unitarian worship. However, some Anglican influences survived within Sadler and Martineau's text and five of the 40 English Unitarian liturgical books published from 1861 until the middle of the next century were derived from the Anglican prayer book.[23][note 3]

Freeman and the King's Chapel liturgy
William Hazlitt (left) was a member of the Essex Street Chapel congregation and, while living in Boston in 1784, gave a copy Lindsey's revised prayer book to James Freeman (right).

In 1784, Essex Street Chapel congregant William Hazlitt provided a copy of Lindsey's prayer book to his friend James Freeman of King's Chapel in Boston, spurring a Unitarian revision of the prayer book that remains in use there today.[25] Founded in 1686, King's Chapel was the oldest Anglican church in Boston.[26] As the American Revolution War escalated, King's Chapel's Loyalist Anglican minister and much of its congregation fled with the British Army when it evacuated Boston in 1776. Those Anglicans who remained permitted members of the Old South Church congregation to use King's Chapel, with the two groups celebrating separately at alternating times in the day.[27] Under this scheme, Freeman—Harvard graduate and Congregationalist—was invited to serve as a lay reader at King's Chapel in 1782.[28] The congregation's proprietors chose Freeman as pastor on 21 April 1783.[29]

Freeman was initially content using the 1662 prayer book as modified at Trinity Church.[30][note 4] In the aftermath of the American Revolution, there was broad support for both a new American Anglican church and a local revision to the 1662 prayer book.[32] Simultaneously, there was a rise of Unitarian sentiment across New England congregations, including at King's Chapel.[33] Already, King's Chapel had ceased praying the 1662 prayer book's prescribed prayer for the king and royal family, instead substituting prayers for the president and Congress. Additionally, Freeman's position enabled him to say the Athanasian Creed at his discretion.[34] Hazlitt, who had arrived in Boston from England in search of a preaching position, informed Freeman of Lindsey's prayer book and convinced Freeman and "several respectable ministers" to abandon the ubiquitous Trinitarian doxology.[35][note 5]

At age 24, Freeman agitated for a revised prayer book for King's Chapel.[37] On 20 February 1785, the proprietors voted to create a committee composed of seven men to report on Freeman's alterations.[38] Drawing upon Clarke and Lindsey's work, Freeman worked with Hazlitt on a prayer book which was then put to a vote by the proprietor's of King's Chapel.[39] Freeman wrote to his father before the vote, saying that, despite being optimistic that he had the necessary support, he would resign his position as pastor should the prayer book vote fail.[40] On 19 June, Freeman's prayer book was adopted by a 20–7 majority.[41][note 6] "Thus," Francis William Pitt Greenwood said in his sermon at Freeman's funeral, "the first Episcopal church in New England became the first Unitarian church in the New World."[43][note 7]

F. W. P. Greenwood edited three editions of the King's Chapel liturgy between 1828 and 1841 (title page from 1841 printing of fifth edition pictured).

The 1785 prayer book's preface held that "no Christian, it is supposed, can take offence at, or find his conscience wounded" by the King's Chapel liturgy and that "The Trinitarian, the Unitarian, the Calvinist, and the Arminian will read nothing in it which can give him any reasonable umbrage."[45] Despite this, there was dissent and controversy over the liturgy's publication.[46] With Freeman still not ordained, he applied for ordination in the new Anglican Episcopal Church in 1786. This application was rejected by Bishops Samuel Seabury and Samuel Provoost after Freeman refused to assent to the Episcopalians' own prayer book and the Trinitarian theology within it.[47]

The congregation decided to ordain Freeman themselves, devising and performing their own "solemn and appropriate form" in November 1787, with the senior churchwarden laying his hands on Freeman.[48] This event ended King's Chapel's association with the Episcopal Church.[49] Samuel J. May wrote that Freeman was isolated during his early ministry through his exclusion from the Episcopal Church and poor integration with nearby Congregationalist ministers who were "embarrassed" by Freeman's use of a prayer book and liturgies.[50] Freeman retired from ministry in 1826.[51][note 8]

Under the guidance of assistant minister Samuel Cary, a second edition of the liturgy was published in 1811 which included services from other congregations and reintroduced prayers removed in the 1785 edition. Greenwood oversaw three revisions between 1828 and 1841 which sought to improve the prayer book's private devotional functionality and introduced over 100 hymns to the psalter. Theses additions were subsequently removed in the 1918 sixth edition by senior minister Howard N. Brown.[53] This version would remain largely unchanged through 1980,[54] though minister Joseph Barth introduced services from 1955 to 1965 which were likely influenced by his Catholic upbringing.[55] The congregation also borrowed liturgical concepts from the Catholic Church's Second Vatican Council reforms.[56]

In 1980, the vestry voted to create a committee of nine lay members to revise a new prayer book. This revision process took five years, culminating in the current ninth edition in 1986. The congregation is now part of the Unitarian Universalist Association.[57] King's Chapel is described as "Unitarian in theology, Anglican in worship, and congregational in governance,"[58] and its prayer book stands in contrast with the preference for humanist- and non-Christian-inspired forms of radical free worship among modern Unitarians.[59]

Contents

Since Thomas Cranmer introduced the first Book of Common Prayer in 1549, there have been many editions of the Book of Common Prayer published in more than 200 languages. According to historian David Ney, Cranmer hoped his prayer book would grant the English people "a robustly Trinitarian worship which immersed them in the full counsel of the Word of God".[60] Cranmer drew upon both the medieval Sarum Use and contemporary Lutheran and Calvinist forms in developing the liturgies contained within the Anglican prayer book.[61] The successive editions of the Church of England's prayer books iterated on its contents, which by the 1662 prayer book featured the Holy Communion office, Daily Office, lectionaries, calendar of feasts and fasts, ordinal, psalter, and Thirty-nine Articles. The 1662 prayer book also contained the rites for confirmation, several forms of baptism, and burial.[62] It was from the 1662 prayer book that the Unitarian and other Dissident prayer book traditions found their basis.[63]

Many of Unitarian revisions themselves drew upon Lindsey's editions, mirroring the 1662 prayer book's structure if not always its verbiage. The English Unitarian revisions of the period from 1774 until 1851 demonstrated little evidence that their compilers were learned in liturgics, though their Unitarian theology was strongly expressed. A commonality among Unitarian liturgical texts was their Communion offices which expressed an extreme sacramentarian or memorialist theology of the Eucharist.[64]

Clarke

Clarke's 1724 manuscript of alterations to the 1662 prayer book were generally Unitarian and Nontrinitarian, with all Trinitarian formulae modified or removed.[65] Clarke made these alterations with a pen within his personal copy of the prayer book.[66] The alterations including deleting the Gloria Patri and replacing it with his own doxology that only addressed God the Father. He also rewrote portions of the Litany to direct prayers away from the Holy Spirit towards the Father.[67] The Nicene Creed was replaced with a psalm; the Athanasian Creed was removed.[68]

Clarke's ordinal deleted Trinitarian references at the conclusion of prayers. He also adjusted the formulae for the ordinations of priests and bishops, changing the impositions of hands to prayers. The hymn "Come Holy Ghost" in the ordination of priests was supplanted with a psalm, while the wording in the consecratory rite for the episcopate of "fall to Prayer" was made "offer up our Prayers".[69][note 9]

Lindsey
Essex Street Chapel during the 1874 centenary service celebrating the first use of Lindsey's prayer book with the congregation

Lindsey's 1774 prayer book, which incorporated both his own and Clarke's alterations to the 1662 prayer book, was tonally Unitarian with some Puritan influence. In order to prevent the interpretation that a priest could forgive sins, the absolution at both Mattins and Evensong are both replaced with the Collect for Purity and the Communion office is rewritten as a prayer for God's forgiveness. The Te Deum, Benedicite, Magnificat and Nunc Dimittis were all removed.[72] Additionally, the prefaces, Athanasian Creed, catechism, ordinal, and some collects were removed.[73] The virgin birth of Jesus was rejected as "unhistorical" and Satan no longer mentioned within the Litany.[74] Like Clarke, Lindsey presumed that ante-Nicene Christians subscribed to Unitarian views, thus preserving the Apostles' Creed in this revision.[75]

Lindsey's prayer book emphasized the Daily Office, drawing upon medieval Catholic practices and establishing non-Eucharistic offices as the norm for Unitarian worship.[76] The Communion office—sans the Prayer of Humble Access, Lord's Prayer, and Prayer of Thanksgiving—was always led by Mattins. Lindsey similarly removed references to sacrifice and the Second Coming. Offices for private baptism, the "Baptism of those of Riper Years", and confirmation were removed and the matrimonial office altered to included a longer exhortation.[77] While Lindsey's omissions were extensive, they were not entirely unusual among contemporary prayer book abridgments. It was not uncommon for 18th-century English printers trying to keep expenses down to delete material not conducive to devotional usage. Additionally, some of the material removed in the original 1774 revised prayer book were reintroduced in Lindsey's later editions, including within the 1791 edition that brought back offices for adult Baptism and ordination as well as a catechism.[78]

Prime Minister of the United Kingdom and Unitarian Neville Chamberlain utilized the phrase "Peace for our time", a modified form of the phrase "peace in our time" which appears in the 1662 prayer book. It is possible that his familiarity with the phrase came from its retention within Lindsey's recension of the Book of Common Prayer and modified appearance within later Unitarian service books.[79]

King's Chapel

The first edition of the King's Chapel liturgy[note 10] closely followed the amendments within Clarke's prayer book.[81] Freeman's 1785 preface acknowledges that "great assistance hath been derived from the Judicious corrections of the Reverend Mr. Lindsey" and his prayer book revised according to "the truly pious and justly celebrated Doctor Samuel Clarke".[82] The Trinitarian Gloria Patri was deleted, as were the Nicene and Athanasian Creeds.[83] Freeman's low churchmanship and the congregation's egalitarianism saw minister replace priest and ordinance replace sacrament. A catechism written by Priestley, who relocated to preach in Pennsylvania towards to end of his life, was included for teaching children.[84]

Unlike Lindsey's prayer book, the King's Chapel prayer book retained the Benedicite due to its biblical basis in 2 Corinthians. The text also differed in keeping an altered Te Deum, as well as maintaining both the Venite and the General Confession's "there is no health in us." Freeman, writing to Lindsey in 1786, described that "Some defects and improprieties" were retained so that the King's Chapel congregation might "omit the most objectionable parts of the old service, the Athanasian prayers."[85] According to King Chapel minister Carl Scovel, Freeman's 1785 liturgy appears "quite traditional" to the modern eye, with the Sunday offices and lectionary largely similar to those of the 1662 prayer book.[86]

Three copies from three printings of the fifth edition King's Chapel prayer book laying atop one another
Three printings of the fifth edition King's Chapel prayer book

Greenwood reported that the first edition of the King's Chapel liturgy was immediately published after its approval and used until 1811, when it was supplanted with the amended second edition. Greenwood, replacing Freeman as pastor, guided the next three revisions;[87] the 1828 third edition added further changes that were themselves unchanged in the 1831 fourth edition, the latter of which added family services, prayers, and devotional hymns.[88] Greenwood also helmed a fifth edition in 1841. Over the course of his revisions, Greenwood introduced over 100 hymns to the psalter including those by Isaac Watts and Charles and John Wesley.[89][note 11]

In the 1918 sixth edition, Brown removed almost all of Greenwood's additions.[91] In the same edition, Brown introduced the Didache—a previously lost early Christian text rediscovered in 1900–to the prayer book, though Scovel believed this addition was never used during King's Chapel services. The 1925 seventh edition differed very little from the sixth, with minor alterations to language within the Communion service. Though not formally published, an "eighth edition" developed between 1955 and 1965 under minister Joseph Barth through the introduction of additional services such as the imposition of ashes on Ash Wednesday. Barth and his services were likely influenced by his Catholic upbringing.[92]

The latter forms remained in use through 1980, by which time the minister utilized the Common Lectionary. This lectionary would be formally integrated into the 1986 ninth edition,[note 12] as would Evensong and several accreted services including midweek prayers. The entire psalter according to the King James Version with minor Revised Standard Version-based changes and more than 30 hymns were also included in this revision. Most of the 1662 prayer book's language was retained, but the revising committee made "modest changes" to remove male generic terms.[94]

Influence on non-Unitarian liturgies
A painted portrait of John Wesley between the title pages of Lindsey's 1774 prayer book and Wesley's 1784 Sunday Service
Theophilus Lindsey's 1774 prayer book (left) bears many similarities with the 1784 Sunday Service (right) by John Wesley (center).

While few ministers followed Lindsey in resigning from the Church of England, many shared his theology and considered his 1774 prayer book a modernization of the 1662 liturgy.[95] Through the 19th century, new editions of Lindsey's prayer book and derivatives were printed, with the Athanasian Creed remaining their primary objection.[96] With Lindsey's prayer book as inspiration, 15 liturgies based on the 1662 prayer book were published in England between 1792 and 1854 with similar Unitarian "modernizations".[97][note 13] Peaston assessed these liturgies as "remarkable for the rationality of their thought, and the tediousness of their expression. They would seem indeed to have been in the tradition of John Locke."[99]

John Wesley created his own revision of the 1662 prayer book in 1784 for American Methodists entitled The Sunday Service of the Methodists in North America. Wesley, who considered the 1662 prayer book strong in its "solid, scriptural, rational Piety", is known to have been interested in producing a revised prayer book since 1736.[100] Clarke, Lindsey, Jones, and Whiston are among the prayer book revisionists that Wesley explicitly named in his personal writings and Wesley was familiar with Lindsey through the Feathers Tavern Association.[101] While Wesley never said whether he read Lindsey's prayer book, the 1784 Sunday Service contained many parallels with the 1774 revision,[102] including omitting a confirmation rite.[103]

After approving the 1785 liturgy, members of King's Chapel held a measure of expectation that other American Anglican congregations would follow their lead in issuing their own revised prayer books.[104] So that the new Episcopal Church might have its own prayer book, its General Convention authorized a committee with broad powers.[105] The Unitarians of King's Chapel hoped that the new prayer book would match their theology.[106] William Smith of Maryland was the committee's most important member,[107] with the similarly important William White also serving on the committee. The adoption of Freeman's liturgy at King Chapel spurred White to correspond with a Charles Miller. Here, White acknowledged the King's Chapel congregation's actions as irregular and defended Trinitarian orthodoxy but also admitted his own desires that the Episcopal Church's revised prayer book remove non-scriptural doctrines and creeds.[108] The committee published their proposed prayer book on 1 April 1786.[109] The text reflected English Deist influence and anticipated the "great outbreak of American Unitarianism" that came in 1815. This proposed prayer book removed the Nicene and Athanasian Creeds,[110] omitted the "He descended into hell" from the Apostles' Creed, and reduced praise to the Trinity.[111] This text did not last and a more conservative prayer book revision was approved by the General Convention in 1789 and introduced in 1790.[112]

See also

Notes
  1. The date of original publication for The Scriptural Doctrine of the Trinity has been given as 1712[2] and 1719.[3] Clarke was regularly involved in philosophical and doctrinal discussion, particularly Newtonianism through his association with Isaac Newton. Despite public retracting his views and ceasing writing on the Trinity under threat of censure by Convocation, Clarke appears to have privately continued rejecting Trinitarianism.[4]
  2. Clarke died in 1729. His prayer book was donated to the British Library by his son, also named Samuel Clarke, in 1768.[10] John Jones, a disciple of Clarke, anonymously published Free and Candid Disquisitions relating to the Church of England, and the means of advancing Religion therein in 1749. Here, Jones called on Convocation to approve a revised prayer book Dissenters could support but encouraged unofficial revisions should official channels fail.[11]
  3. Sadler had previously ministered at Little Portland Street Chapel, a Unitarian congregation that utilized a liturgy derived from Lindsey's recension.[24]
  4. Trinity Church was the only Anglican congregation in Boston to remain open during the whole American Revolutionary War. To "preserve public tranquility", the liturgy was modified to excise references to the British king.[31]
  5. Freeman's theological shift was unlike many of his New England Congregationalist contemporaries who approached Unitarianism through Arianism. Freeman, in regular correspondence with English Unitarians, would first adopt Socinianism before fully embracing Unitarian theology.[36]
  6. Greenwood notes that three of the opposing votes came from proprietors who had worshipped exclusively at Trinity Church since 1776.[42]
  7. Freeman's 1787 ordination has also been appraised as the "formal beginning of Unitarianism in New England."[44]
  8. Freeman would marry a woman named Martha, the widow of a Boston merchant named Samuel Clarke, in 1788. Martha had one child from this first marriage; she and Freeman would not parent any others but would raise James Freeman Clarke as their grandson.[52]
  9. Disney's copy of Clarke's work was held in the British Museum's collection by 1949.[70] Both Jasper and Paul F. Bradshaw refer to a manuscript copy in the British Library for their details of Clarke's alterations.[71]
  10. The title page of the 1785 prayer book gave the full title as A Liturgy Collected Principally from the Book of Common Prayer for The Use of the First Episcopal Church in Boston; Together with the Psalter or Psalms of David and states it was printed by Peter Edes of State Street.[80]
  11. The title of an 1844 psalter, listed in the 38th edition, is given as A Collection of Psalms and Hymns for Christian Worship.[90]
  12. The full title of the 1986 ninth edition King's Chapel prayer book is Book of Common Prayer According to the Use in King's Chapel.[93]
  13. In total, 54 liturgies were published in England between 1713 and 1854. The majority were from Nonconformists and some were formulated independently from the 1662 prayer book. While some of the liturgies share of their primary objectives with those of Clarke and Lindsey, others were focused on pan-Protestant "comprehension" through the excision of "Romanism".[98]

References

Citations
  1. Peaston 1959; Long 1986, pp. 513
  2. Encyclopædia Britannica 1911; Vailati & Yenter 2021
  3. Scovel 2006, pp. 214
  4. Wigelsworth 2003; Tucker 1996, pp. 244
  5. Scovel 2006, pp. 214; Encyclopædia Britannica 1911
  6. Vailati & Yenter 2021
  7. Scovel 2006, pp. 214; Peaston 1959
  8. Peaston 1959; Jasper 1989, pp. 15
  9. Jasper 1989, pp. 15
  10. Dictionary of National Biography 1887
  11. Jasper 1989, pp. 15
  12. Peaston 1959; Cuming 1969, pp. 178
  13. Jasper 1989, pp. 17; Spinks 2006, p. 519; Maxwell 1949, p. 33
  14. Ney 2021, pp. 149–150
  15. Cuming 1969, pp. 178; Long 1986, pp. 514; Tucker 1996, pp. 244
  16. Jasper 1989, pp. 17
  17. Long 1986, pp. 514; Ney 2021, p. 150
  18. Ney 2021, p. 152
  19. Long 1986, pp. 514
  20. Maxwell 1949, p. 20
  21. Ledger-Lomas 2013, p. 214
  22. Ledger-Lomas 2013, pp. 211–212
  23. Ledger-Lomas 2013, p. 214
  24. Ledger-Lomas 2013, p. 222
  25. Scovel 2006, pp. 214; Harvard Square Library
  26. Chorley 1930, pp. 60; Scovel 2006, pp. 214
  27. Harvard Square Library
  28. Independent Country, Independent Church; Scovel 2006, pp. 214
  29. Greenwood 1833, pp. 135
  30. Chorley 1930, pp. 60
  31. Peabody 1980
  32. Suter & Cleveland 1949, p. 23
  33. Chorley 1930, pp. 60
  34. Scovel 2006, pp. 214–215; Greenwood 1833, pp. 136
  35. "History of Reforms"
  36. Dartmouth
  37. "The History of the Prayer Book"
  38. Greenwood 1833, pp. 138
  39. "The History of the Prayer Book"; Wolff 1921
  40. Harvard Square Library
  41. Scovel 2006, pp. 214
  42. Greenwood 1833, pp. 138
  43. Harvard Square Library
  44. Wolff 1921
  45. Chorley 1930, pp. 62
  46. Scovel 2006, pp. 215
  47. Harvard Square Library
  48. Greenwood 1833, pp. 140–141
  49. Chorley 1930, pp. 62
  50. Harvard Square Library
  51. Harvard Library
  52. Harvard Square Library; Benowitz 2017, p. 110
  53. "The History of the Prayer Book"
  54. Scovel 2006, pp. 216
  55. "The History of the Prayer Book"
  56. Scovel 2006, pp. 216
  57. Scovel 2006, pp. 216–217
  58. Wakefield 1985, p. 17
  59. Long 1986, pp. 513
  60. Ney 2021, p. 136
  61. Maxwell 1949, p. 6
  62. Ney 2021, pp. 137, 152–153
  63. Ney 2021, p. 136
  64. Maxwell 1949, p. 20
  65. Cuming 1969, pp. 176
  66. Ney 2021
  67. Scovel 2006, pp. 214
  68. Cuming 1969, pp. 176; Jasper 1989, pp. 14
  69. Bradshaw 1971, p. 106
  70. Maxwell 1949, p. 33
  71. Jasper 1989, pp. 14; Bradshaw 1971, p. 106
  72. Cuming 1969, pp. 178
  73. Ney 2021, pp. 152–153
  74. Long 1986, pp. 514
  75. Ney 2021, p. 155
  76. Long 1986, pp. 514
  77. Cuming 1969, pp. 179
  78. Ney 2021, p. 153
  79. Pulbrook 2013
  80. Chorley 1930, pp. 61
  81. Harvard Square Library
  82. Chorley 1930, pp. 61
  83. Chorley 1930, pp. 62
  84. Scovel 2006, pp. 215
  85. Scovel 2006, pp. 215
  86. Scovel 2006, pp. 215
  87. "The History of the Prayer Book"
  88. Greenwood 1833, pp. 139
  89. "The History of the Prayer Book"
  90. A Collection of Psalms and Hymns for Christian Worship
  91. Scovel 2006, pp. 216
  92. "The History of the Prayer Book"
  93. King's Chapel 1986
  94. Scovel 2006, pp. 216–217
  95. Spinks 2006, p. 519
  96. Cuming 1969, pp. 192–193
  97. Tucker 1996, pp. 244
  98. Calcote 1977, pp. 279
  99. Spinks 2006, p. 519
  100. Tucker 1996, pp. 230
  101. Tucker 1996, pp. 234, 244
  102. Jasper 1989, pp. 19
  103. Tucker 1996, pp. 244
  104. Spinks 2006, p. 519
  105. Pullan 1901, pp. 285–286
  106. Suter & Cleveland 1949, p. 23
  107. Pullan 1901, pp. 285–286
  108. Calcote 1977, pp. 289
  109. Pullan 1901, pp. 285–286
  110. Greenwood 1833, pp. 136
  111. Pullan 1901, pp. 285–286
  112. Pullan 1901, pp. 285–286; Suter & Cleveland 1949, p. 23

Primary sources
  • Book of Common Prayer According to the Use in King's Chapel. Boston: King's Chapel. 1986.
  • Greenwood, F.W.P., ed. (1844). A Collection of Psalms and Hymns for Christian Worship (38th ed.). Boston: Charles J. Hendee and Jenks & Palmer.

Secondary sources

Further reading
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