Since 1910 there has been a great movement for the revision of the Prayer Book in almost all branches of the Anglican Church. In Scotland some suggestions were made in the Synod of 1911, when a schedule of permissible variations to, and deviations from, the Prayer Book was drawn up, and a revised text of the Scottish liturgy was authorized. In 1919 a more complete revision was undertaken by the consultative council on Church legislation, a body consisting of bishops, clergy and laity sitting together without legislative power. The result of its labours from 1919 to 1924 was contained in a series of reports. In America revision was inaugurated in 1913 by the ap pointment of a Revision Commission of the General Convention, consisting of seven bishops, seven presbyters and seven laymen. The work had been going on continuously since then until, in 1925, the last stages were reached. A considerable number of the changes have been already ratified, and, after the ratification of the changes, approved in Oct. 1925, at New Orleans by the Gen eral Convention, in 1928 a Prayer Book according to the standard of 1928 will be published. In South Africa two tentative alterna tive uses for the Communion Office were put forward. This was followed by the definite issue of an alternative liturgy, which was sanctioned for use in the province at a provincial synod held in 1924, to be used when desired by the priest and people in the parish. In Canada a new Prayer Book has been issued. It care fully avoids making any changes in the Communion Office or any changes involving doctrine, but adds a large number of services adapting the worship of the Church to the needs of the day. In Ireland a new revision is being undertaken for which a committee was appointed in 1909.
Proposals were made for a revision of the English Prayer Book on the accession of William III. in 1689, but they came to nothing. The subject was much to the fore between 1857 and 1863. Revision proposals were made in 1879, but came to noth ing. The later movement for revision dates from the Royal Corn mission which was appointed on April 23, 1904, to inquire into "the alleged prevalence of breaches or neglect of the law relating to the conduct of Divine Service in the Church of England." This reference inevitably led to the consideration of a general revision of the book; and Convocation took up this task in 1906, though it was stated that it is not desirable at present to introduce into the text of the Prayer Book any changes, but they should be embodied in another volume to be sanctioned for optional use for a determined period. The work of revision went on for many years. The whole matter went through the hands of each House of Convocation separately, of the Joint Committee of both Provinces and then of each House again.
The result of this work was taken up by the Church Assembly when it was formed. A committee was appointed and the report of the Assembly on the revision of the Prayer Book was ulti mately published under the auspices of the National Assembly (N.A.84). But when the moderate and somewhat conservative
proposals which had been put forward by Convocation appeared in the fuller light of the Assembly many new factors came into consideration and different groups or parties in the Church took the matter of revision up with great keenness, so there was issued a series of new proposals. These were contained in the Green Book, issued by the English Church Union, the Grey Book, issued by a committee which was supposed to represent the Life and Liberty Movement, the Yellow Book, issued under the auspices of the Alcuin Club, an attempt to embody these suggestions in one book, and some white papers, representing a still more extreme view.
It may be convenient to sum up the reasons for the amendment of the Prayer Book. Speaking gen erally, they are the desire to adapt a book which dates from 1662 to the needs of the time. (I) A desire to do away with old-fashioned expressions, phrases unsuitable to the taste of the time, and statements inconsistent with modern thought. On this point there is considerable variation of opinion, many being attached even to the archaisms of the Prayer Book, others find ing them difficult or even offensive. (2) A desire to adapt the Prayer Book to the changed usages of the Church which have gradually grown up, to accommodate law to custom. (3) Some desire that the Prayer Book should be revised so as to make the restoration of law and order in the Church possible. It is recog nized that the existing Prayer Book cannot reasonably be obeyed in various points. It is proposed that there should be a rule of worship adapted to the present time with a reasonable latitude in the way of variations allowed, and that this should be enforced on the clergy. (4) There is a great desire to adapt the Prayer Book to the far wider religious and social aspirations of the present day. There is a great demand that religious worship should be brought much more closely into touch with the life of the people. (5) A desire felt, particularly by one party in the Church, arising from the great growth among them of sacramental ideas of worship. It is desired to give far greater opportunity for this in the new Prayer Book, and to accommodate it more closely to the traditional liturgical customs of the Church.
The final proposals embodied in the revised Prayer Books sub mitted to parliament in 1927 and 1928, and the events which ensued, are dealt with in The Church in the Twentieth Century, under article ENGLAND, CHURCH OF.
BIBLIOGRAPHY.—The following additional references, on the history of the Book of Common Prayer to the end of the 19th century, may he given here. W. Palmer, Origines Liturgicae, 4th ed.
; J. H. Blunt, Annotated Book of Common Prayer (1866) ; H. B. Swete, Church Services and Service Books before the Reformation (1896) ; L. Pullan, History of the Book of Common Prayer (19oo) ; F. E.
The English Rite (1915) ; and The Prayer Book Dictionary