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Liturgies of France in the 17th-19th centuries / From Wikipedia, the free encyclopedia
The Neo-Gallican Liturgies are a defunct group of liturgies developed in the late seventeenth and early eighteenth centuries in France, which remained in some use until the latter part of the 19th century. They were not one liturgy with several sequential developments in form, like the Anglican Book of Common Prayer, but separate uses promulgated in individual dioceses by their respective bishops. Though as part of his religious reforms Charlemagne had replaced the Gallican Rite with the Roman Rite in France, medieval bishops enjoyed significant autonomy in determining the liturgical forms in their dioceses, and even in those particular churches which celebrated the Roman Rite significant variations existed by the time of the Reformation. The Council of Trent called for the reform of liturgical practices to avoid "impiety," and gave the Pope broad license to "prohibit, command, reform, and ordain...whatsoever...shall seem to them to appertain hereunto." Subsequently, Pius V promulgated the reformed Roman Breviary through the bull Quod a nobis (1568) and the Roman Missal through the bull Quo primum (1570), for "all everywhere [to] adopt and observe," with "nothing omitted from it, nor anything whatsoever be changed within it." This severely curtailed episcopal authority over the liturgy. However, the kings of France never formally admitted the application of the disciplinary canons of Trent into their realm, and as a result French bishops were able to maintain their pre-existing liturgies and devise new reforms.
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Terminology
Relation to Roman Rite
Principles/Unity of the Reform
Basis in older liturgies
Relation to Jansenism
Relation to the Liturgical Reform
Relationship to the Roman Stuff
Decline
Re-assessment
Surviving Elements
Criticism
The 1549 book was soon succeeded by a more Reformed revision in 1552 under the same editorial hand, that of Thomas Cranmer, Archbishop of Canterbury. It was used only for a few months, as after Edward VI's death in 1553, his half-sister Mary I restored Roman Catholic worship. Mary died in 1558 and, in 1559, Elizabeth I reintroduced the 1552 book with modifications to make it acceptable to more traditionally minded worshippers and clergy.
In 1604, James I ordered some further changes, the most significant being the addition to the Catechism of a section on the Sacraments. Following the tumultuous events surrounding the English Civil War, when the Prayer Book was again abolished, another modest revision was published in 1662.[1] That edition remains the official prayer book of the Church of England, although through the later twentieth century, alternative forms which were technically supplements have largely displaced the Book of Common Prayer for the main Sunday worship of most English parish churches.
Various permutations of the Book of Common Prayer with local variations are used in churches within and exterior to the Anglican Communion in over 50 countries and over 150 different languages.[2] In many of these churches, the 1662 prayer book remains authoritative even if other books or patterns have replaced it in regular worship.
Traditional English-language Lutheran, Methodist and Presbyterian prayer books have borrowed from the Book of Common Prayer, and the marriage and burial rites have found their way into those of other denominations and into the English language. Like the King James Version of the Bible and the works of Shakespeare, many words and phrases from the Book of Common Prayer have entered common parlance.