Editing Book of Common Prayer (section)

===Further attempts at revision===

====1662–1832====
[[File:1689 Prayerbook Collect for 5 November.jpg|thumb|right|220px|A Collect for 5 November in the ''Book of Common Prayer'' published in London in 1689, referring to the [[Gunpowder Plot]] and the arrival of [[William III of England|William III]]]]
Between 1662 and the 19th century, further attempts to revise the ''Book'' in England stalled. On the death of Charles II, his brother James, a Roman Catholic, became [[James II of England|James II]]. James wished to achieve toleration for those of his own Roman Catholic faith, whose practices were still banned. This, however, drew the Presbyterians closer to the Church of England in their common desire to resist 'popery'; talk of reconciliation and liturgical compromise was thus in the air. But with the flight of James in 1688 and the arrival of the Calvinist [[William III of England|William of Orange]] the position of the parties changed. The Presbyterians could achieve toleration of their practices without such a right being given to Roman Catholics and without, therefore, their having to submit to the Church of England, even with a [[liturgy]] more acceptable to them. They were now in a much stronger position to demand changes that were ever more radical. [[John Tillotson]], Dean of Canterbury pressed the king to set up a commission to produce such a revision.{{sfn|Fawcett|1973| p=26}} The so-called ''Liturgy of Comprehension'' of 1689, which was the result, conceded two thirds of the Presbyterian demands of 1661; but, when it came to [[convocation]] the members, now more fearful of William's perceived agenda, did not even discuss it and its contents were, for a long time, not even accessible.{{sfn|Fawcett|1973| p=45}} This work, however, did go on to influence the prayer books of many British colonies.

====1833–1906====
[[File:Edward Bouverie Pusey.jpg|thumb|left|215px|[[Edward Bouverie Pusey]], a leader of the [[Oxford Movement]]]]
By the 19th century, pressures to revise the 1662 book were increasing. Adherents of the [[Oxford Movement]], begun in 1833, raised questions about the relationship of the Church of England to the apostolic church and thus about its forms of worship. Known as [[Tractarians]] after their production of ''[[Tracts for the Times]]'' on theological issues, they advanced the case for the Church of England being essentially a part of the "Western Church", of which the Roman Catholic Church was the chief representative. The illegal use of elements of the Roman rite, the use of candles, vestments and incense –&nbsp;practices collectively known as [[Ritualism in the Church of England|Ritualism]]&nbsp;– had become widespread and led to the establishment of a new system of discipline, intending to bring the "Romanisers" into conformity, through the [[Public Worship Regulation Act 1874]].{{sfn|Carpenter|1933|p=234}} The Act had no effect on illegal practices: five clergy were imprisoned for contempt of court and after the trial of the much loved Bishop [[Edward King (English bishop)|Edward King]] of Lincoln, it became clear that some revision of the [[liturgy]] had to be embarked upon.{{sfn|Carpenter|1933|p=246}}

One branch of the Ritualism movement argued that both "Romanisers" and their Evangelical opponents, by imitating, respectively, the Church of Rome and Reformed churches, transgressed the Ornaments Rubric of 1559 ("... that such Ornaments of the Church, and of the Ministers thereof, at all Times of their Ministration, shall be retained, and be in use, as were in this Church of England, by the Authority of Parliament, in the Second Year of the Reign of King Edward the Sixth"). These adherents of ritualism, among whom were [[Percy Dearmer]] and others, claimed that the Ornaments Rubric prescribed the ritual usages of the [[Sarum Rite]] with the exception of a few minor things already abolished by the early reformation.

Following a royal commission report in 1906, work began on a new prayer book. It took twenty years to complete, prolonged partly due to the demands of the [[First World War]] and partly in the light of the 1920 constitution of the [[Church Assembly]], which "perhaps not unnaturally wished to do the work all over again for itself".{{sfn|Neill|1960|p=395}}

====1906–2000====
{{further|Book of Common Prayer (1928, England)}}
In 1927, the work on a new version of the prayer book reached its final form. In order to reduce conflict with traditionalists, it was decided that the form of service to be used would be determined by each congregation. With these open guidelines, the book was granted approval by the Church of England Convocations and Church Assembly in July 1927. However, it was defeated by the [[House of Commons (United Kingdom)|House of Commons]] in 1928.

The effect of the failure of the 1928 book was salutary: no further attempts were made to revise the ''Book of Common Prayer''. Instead a different process, that of producing an alternative book, led to the publication of Series 1, 2 and 3 in the 1960s, the 1980 [[Alternative Service Book]] and subsequently to the 2000 ''[[Common Worship]]'' series of books. Both differ substantially from the ''Book of Common Prayer,'' though the latter includes in the Order Two form of the Holy Communion a very slight revision of the prayer book service, largely along the lines proposed for the 1928 Prayer Book. Order One follows the pattern of the modern [[Liturgical Movement]].