title: Academic term

text: The traditional start date for the school year has been the Tuesday or Wednesday right after Labor Day. Although some schools still keep this tradition, many schools now start in the last two weeks of August and some schools (especially private ones) may start as late as the end of September or the first week in October. There are also some schools, especially in the southern tier of the United States, that begin at the end of July and early August. The school year ends 40 to 42 instructional weeks after it begins (usually around late-May or June).


title: Academic term

text: School holidays in the United States vary by jurisdiction. They include federal, state, and local holidays, all or only some of which may be observed by an individual school district. In addition to these legal holidays, there are vacation periods of varying length. Almost all schools observe the Thanksgiving holiday, and extend it to include the day after Thanksgiving (Black Friday) since it is a Friday. There is usually a recess of about one to two weeks during the winter holiday period at Christmas and New Year, and a spring break in March or April that is usually correlated to the holidays of Easter and usually Passover.


title: Academic term

text: Although the schedules may differ by state to state, one "universal" view of the sequence of the school year may roughly follow as:


title: Academic term

text: Many schools have additional "in-service" days in which school is in session for only faculty and staff. These days are often used for parent–teacher conferences on student progress, especially in primary school. In secondary school, they are usually used as staff development days (teacher work days). Sometimes schools do half-day in-service days in which students are dismissed early, rather than full-day holidays. The days where students are dismissed early are called early-dismissal day(s).


title: Academic term

text: Unplanned vacations can extend the school year if they could have been prevented by school administrators, in theory if not in fact. Natural disasters and other incidents do not normally extend the school year because they could "not" have been prevented. Thus, if the school is closed for two weeks (10 instructional days) because the boiler has broken down, that will extend the school year by two weeks because proper maintenance could have prevented the problem, but snow storms and other forms of severe weather normally do not extend the school year because they cannot be prevented. Some regions allow for up to three to five snow days, and any additional missed days can extend the school year.


title: Academic term

text: Many, but not all, community colleges originated as extensions of the primary and secondary school system. Some of these colleges often continue to follow the K-12 schedule. However, most operate under a semester based schedule. Washington state schools are standardized by the State Board of Community and Technical colleges and follow a quarter system.


title: Academic term

text: Three calendar systems are used by most American colleges and universities: quarter system, semester system, and trimester system. These are ways the calendar year is organized into a formal academic year, measured September–August or August–August. Some schools, particularly some business schools and community colleges, use the or mini-semester system.


title: Academic term

text: The quarter system divides the calendar year into four quarters, three of which constitute a complete academic year. Quarters are typically 10–12 weeks long so that three quarters amount to 30–36 weeks of instruction. Approximately 20 percent of universities are on the quarter system. Most colleges that use the quarter system have a fall quarter from late September to mid-December, a winter quarter from early January to mid-March, a spring quarter from late March or early April to mid-June, and an optional summer session. Notable users of the quarter system include the University of California system (excluding Berkeley, Merced, the UCLA medical school, and all of the system's law schools), Stanford, the University of Chicago, Dartmouth College, Northwestern University, University of Washington, the University of Oregon, and DePaul University. Union College uses a modified quarter system: fall, winter, and spring terms are each eleven weeks long; there are some summer classes, but there is no official summer quarter. Because Union's calendar makes use of just three of four quarters, the three academic terms are generally (and somewhat misleadingly to outsiders) dubbed "trimesters," which they literally are since they each span three months, December, July and August being off. Another notable and somewhat unique user of the quarter system is Baylor Law School: it operates on the quarter system while the remaining colleges of Baylor University operate on the semester system.


title: Academic term

text: The semester system divides the calendar year into two semesters of 16 to 18 weeks each, plus summer sessions of varying lengths. The two semesters together constitute 32 to 36 weeks of instruction, so that three academic quarters equal two academic semesters. Thus, academic credit earned in quarter hours converts to semester hours at of its value, while credit earned in semester hours converts to quarter hours at 3/2 of its value. Put another way, 3 quarter hours is 2 semester hours. Most universities on the semester system have a fall semester from the day after Labor Day in September to mid-December, a spring/winter semester from late January to early May, and an optional summer session.


title: Academic term

text: In practice, the average quarter-long course is four or five units and the average semester course is three units, so a full-time student graduating in four years would take five courses per semester and three or four courses per quarter.


title: Academic term

text: Some colleges and universities have a 4-1-4 system, which divides the year into two four-month terms (September to December and February to May) as well as a single one-month term in January in which students can do independent study, study abroad, internships, activities, or focus on one or two classes. The one-month term is sometimes called a "", "winter session", "inter-term/interim/intersession" or "J-term". Examples of schools using this system include:


title: Academic term

text: Austin College, University of Rhode Island, Whittier College, Williams College, Bethany College in West Virginia, Berea College, the Massachusetts Institute of Technology, Johns Hopkins University, New College of Florida, Calvin University, Elmhurst College, Gustavus Adolphus College, Linfield College, Luther College, Oberlin College, Middlebury College, Erskine College, University of Maryland, Baltimore County, Eckerd College, Wofford College, Saint Olaf College, Samford University, Miami University, Hofstra University, University of Delaware, Saint Mary's College of California, Colby College, Chapman University, McDaniel College, Elon University, Pacific University, and Pacific Lutheran University.


title: Academic term

text: Some schools have a similar format but ordered as 4-4-1, with the short term in May after the conclusion of the spring semester. Examples of schools using this system include Wartburg College, Bates College, Chatham University, Clemson University, The College of New Jersey, Elmira College, Ohio State University, Purdue University, Transylvania University, the University of Redlands, Emory University and Washington and Lee University's 12-12-4 undergraduate calendar.


title: Academic term

text: The trimester system evolved out of the semester system. It divides the academic year into three equal portions of 10 weeks each. Institutions that use the trimester system include Carleton College, Knox College (Illinois), Lawrence University, Union College, Kalamazoo College, Dartmouth College, and the United States Merchant Marine Academy. Course loads are typically 3 classes per trimester. While students take fewer classes, most classes meet for more hours per week than typical in a semester-based system, such that the total material covered in a 10-week trimester is meant to be comparable to the amount of material learned in a 15-week semester. Thus, in trimester-based colleges, one completes 9 courses in the academic year (3 courses x 3 trimesters) relative to the 8 courses typical in a semester-based system (4 courses x 2 semesters).


title: Academic term

text: Some schools that operate summer session are sometimes referred to as having "trimesters", with the summer session being the third annual session. For instance, the University of Michigan and Brigham Young University, have Fall semester that operates from September through December and a Winter trimester that runs from January through April. However, they have a spring-summer session that operates from May through August, as two half-terms. Most spring-summer classes either meet double-time for 7–8 weeks in May and June or double-time/double-plus-time for 6–8 weeks in July and August (with summer half-term classes sometimes starting in the last week of June).


title: Academic term

text: The academic calendar at Park University operates with five terms per year, each lasting eight weeks (January–March, March–May, June–July, August–October, and October–December).


title: Academic term

text: A number of colleges have adopted the "one course at a time" or "block schedule" calendar. Academic years consist of a number of terms lasting roughly four weeks each, during which a full semester's amount of work is completed in one and only one class. Colorado College first began their "Block Plan" in 1970, followed by Maharishi International University in 1971, and Cornell College in 1978. Tusculum University in Tusculum, Tennessee and The University of Montana - Western are the only other colleges operating under this academic calendar.


title: Notorious (2009 film)

text: Notorious is a 2009 American biographical drama film about the Brooklyn-based hip-hop artist Christopher "The Notorious B.I.G / Biggie Smalls" Wallace, directed by George Tillman Jr. and written by Reggie Rock Bythewood and Cheo Hodari Coker. It stars Jamal Woolard as Wallace, alongside Angela Bassett, Derek Luke, and Anthony Mackie in supporting roles. Biggie's mother, Voletta Wallace, served as producer on the film, alongside his former managers, Wayne Barrow and Mark Pitts.


title: Notorious (2009 film)

text: "Notorious" dramatizes key events in Biggie's life: his criminal lifestyle, his arrest and release from prison, his relationships with Sean Combs, Tupac Shakur Lil' Kim and Faith Evans, his involvement in the East Coast–West Coast hip hop rivalry and his drive-by-shooting murder on March 9. 1997.


title: Notorious (2009 film)

text: Distributed by Fox Searchlight Pictures, "Notorious" was released in the United States on January 16, 2009. The film received mixed reviews from critics and grossed $44.4 million on a $20 million budget.


title: Notorious (2009 film)

text: The film opens at a party in Los Angeles on March 9, 1997. The Notorious B.I.G. is stopped at a red light when an assailant in a Chevrolet Impala pulls up next to his SUV and opens fire, the film flashes back to Biggie's childhood in 1980s Brooklyn, New York, where he was a hard-working school student before he begins dealing drugs. Christopher (The Notorious B.I.G.'s real name), now older, sells drugs at the height of the crack epidemic, hustling with his friends Damian "D-Roc" and Lil' Cease.


title: Notorious (2009 film)

text: When his girlfriend, Jan Jackson, tells him that she is pregnant, he takes drug dealing more seriously so he can earn more money to support his growing family. Christopher eventually participates in a rap battle, where he wins, but his mother, Voletta Wallace, kicks him out of the house after finding drugs underneath his bed and also because of the fact letters were sent home about him not attending school.


title: Notorious (2009 film)

text: Christopher gets caught with guns and drugs, and he serves nine months in jail before being bailed out. Christopher meets 16-year old Kim Jones, but Kim refuses to pursue a relationship with him due to her abusive past. After reconciling with his mother and visiting his newborn daughter, T'yanna, he records a demo under the name "Biggie Smalls", which catches the attention of Sean "Puffy" Combs, an ambitious record producer working for Uptown. Puffy promises him a record deal, but Puffy later tells Biggie that he was fired by Uptown, to their mutually shared disappointment. Soon afterwards, he and D-Roc are again arrested for possessing a gun, but D-Roc takes the blame to allow Biggie to pursue his music career.


title: Notorious (2009 film)

text: Biggie becomes depressed when he finds out his mother has been diagnosed with breast cancer, but is cheered up when Puffy signs him to his newly established record label, Bad Boy with a $60,000 advance and he records his debut album, "Ready to Die". At a Bad Boy photoshoot, Biggie meets R&B singer Faith Evans. The pair begin a relationship and get married on August 9, 1994, after only knowing each other for eight days. However, Faith catches him cheating, putting an end to the relationship. The two later reconcile, but the tensions between Biggie, Faith, Jan, and Kim continue to grow.


title: Notorious (2009 film)

text: At a party celebrating the release of "Ready to Die", Tupac Shakur attends and Biggie warns him about the people he associates with, telling him to watch the company he keeps while he's in New York. When Tupac is robbed and shot five times at Quad Studios, he blames Bad Boy. At The Source Awards in 1995, Suge Knight makes a speech dissing Bad Boy Records.


title: Notorious (2009 film)

text: After altercations between the two rappers, the disagreement escalates into the media, who capitalize on the tension and stoke the flames of an "East Coast–West Coast feud", and attacks are made on both sides. At the 1996 Soul Train Awards in Los Angeles, Biggie receives a death threat from an unknown caller; it is one of several that he has received throughout the day. At the afterparty, Tupac and Suge Knight verbally assault Biggie, but they leave when Biggie's security detail threatens them.


title: Notorious (2009 film)

text: A song called "Who Shot Ya?" is released by Biggie, which is interpreted as a diss song by Tupac. Biggie and Puffy claim that "Who Shot Ya?" was recorded before Tupac got shot, but the latter responds with "Hit 'Em Up" where he disses Biggie, Puffy, Junior Mafia and the rest of the Bad Boy entourage. Tupac also claims he had sex with Faith. After seeing a magazine photo of Tupac and Faith together, Biggie accuses Faith of infidelity, but she insists nothing happened between her and Tupac.


title: Notorious (2009 film)

text: Biggie and Faith attempt to reconcile after she tells him that she is pregnant with his son, C. J. Wallace, on October 29, 1996. The rivalry between the East and West Coast continues to escalate. At a concert in Sacramento, California, Biggie gets booed. After this, Biggie performs "Who Shot Ya?". The rivalry between Biggie and Tupac continues until the latter is killed in Las Vegas, Nevada. Voletta tells Biggie that Tupac was probably killed as a result of their feud, which shakes him up. Biggie attempts to ease the tensions in his life by visiting Jan and T'Yanna more often.


title: Notorious (2009 film)

text: Biggie and D-Roc renew their friendship after D-Roc is released from prison, and Biggie confides to him that he wants out of the rap game. However, Biggie decides to go to Los Angeles to promote his upcoming album, "Life After Death", bringing D-Roc and Lil' Cease with him, along with Puff Daddy and Faith. While out in L.A., Biggie receives more death threats. After calling Lil' Kim to apologize and arrange a meeting with her, he leaves the party. The film returns to the opening scene, where Biggie is killed by an L.A assailant.


title: Notorious (2009 film)

text: His funeral is held a few days later, where friends and colleagues mourn, along with thousands of fans, who line the streets to pay their respects. In the epilogue, Voletta self-reflects on Biggie's life, stating that while she is hurt that he was taken before his time - she finds peace in the fact that he accomplished his dream and left a lasting impact. A member of the crowd turns on a ghetto blaster which plays Biggie's song "Hypnotize", and the crowd dances as Biggie's casket is driven down the city's streets.


title: Notorious (2009 film)

text: Antoine Fuqua was originally set to direct before director George Tillman Jr. signed on to direct the project. The film was distributed by Fox Searchlight Pictures. Producers on "Notorious" include Sean Combs, Voletta Wallace and Biggie's former managers Wayne Barrow and Mark Pitts.


title: Notorious (2009 film)

text: In early October 2007, open casting calls for the role of The Notorious B.I.G. began. Actors, rappers and members of the public all participated. Rapper Beanie Sigel auditioned for the role but was not picked. Nissim Black (then known as D. Black) was also under consideration. Eventually it was announced that Jamal Woolard was cast as Biggie (he would also play Biggie in the Tupac biopic "All Eyez on Me").


title: Notorious (2009 film)

text: Other cast members include Angela Bassett as Voletta Wallace, Derek Luke as Sean Combs, Antonique Smith as Faith Evans, Naturi Naughton (formerly of 3LW) as Lil' Kim, Dennis L.A. White as D-Roc and Anthony Mackie as Tupac Shakur. An unknown actor also portrays Craig Mack in a scene as well.


title: Notorious (2009 film)

text: A soundtrack album was released to accompany the film, although only eight of its tracks feature in the movie. The following tracks which Christopher Wallace Jr. had input on feature in the movie:


title: Notorious (2009 film)

text: "Notorious" opened on January 16, 2009, in 1,638 venues. The film earned $20,497,596 in its first weekend, ranking fourth in the domestic box office behind newcomer "", holdover "Gran Torino", and other newcomer "My Bloody Valentine 3D". The film closed on April 2, having grossed $36,843,682 in the domestic box office (US/Canada) and $7,528,069 internationally for a worldwide total of $44,371,751.


title: Notorious (2009 film)

text: On Rotten Tomatoes, the film has an approval rating of 52% based on 145 reviews, with an average rating of 5.57/10. The site's critical consensus reads, "A biopic that lacks the luster of its subject, "Notorious" is generic rise-and-fall fare that still functions as a primer for those less familiar with the work and life of the hip hop icon." At Metacritic the film has a score of 60 out of 100, based on 32 critics, indicating "mixed or average reviews". Some critics have noted that the first half of the film tells exactly the same story that the 2005 film "Get Rich or Die Tryin'" had.


title: Notorious (2009 film)

text: Roger Ebert gave the film three and a half out of four stars, applauding the film focusing on Christopher Wallace and not his rapping persona.


title: Notorious (2009 film)

text: Lil' Kim was not happy about the promiscuous manner in which she's portrayed in the film, saying, "Regardless of the many lies in the movie and false portrayal of me to help carry a storyline through, I will still continue to carry his legacy through my hard work and music." She felt the producers were more interested in her "character" than her. Lil' Kim's scenes in the film contained a significant amount of nudity and sexuality. The film's producers, including Voletta Wallace, downplayed her comments. Purportedly, producers attempted to get Lil' Kim's input during production but she never returned calls. Producers went with stories from Wallace's friends of how she and Wallace met.


title: Notorious (2009 film)

text: "Notorious" was released on Blu-Ray and DVD on April 21, 2009. In the first three weeks, about 858,000 DVD units had been sold, bringing in $19.5 million in revenue.


title: Catharanthus roseus

text: Catharanthus roseus, commonly known as bright eyes, Cape periwinkle, graveyard plant, Madagascar periwinkle, old maid, pink periwinkle, rose periwinkle, is a species of flowering plant in the family Apocynaceae. It is native and endemic to Madagascar, but grown elsewhere as an ornamental and medicinal plant. It is a source of the drugs vincristine and vinblastine, used to treat cancer. It was formerly included in the genus "Vinca" as "Vinca rosea".


title: Catharanthus roseus

text: It has many vernacular names among which are "arivotaombelona" or "rivotambelona", "tonga", "tongatse" or "trongatse", "tsimatiririnina", and "vonenina".


title: Catharanthus roseus

text: "Catharanthus roseus" is an evergreen subshrub or herbaceous plant growing tall. The leaves are oval to oblong, long and wide, glossy green, hairless, with a pale midrib and a short petiole long; they are arranged in opposite pairs. The flowers range from white with a yellow or red center to dark pink with a darker red center, with a basal tube long and a corolla diameter with five petal-like lobes. The fruit is a pair of follicles long and wide.


title: Catharanthus roseus

text: In the wild, "C. roseus" is an endangered plant; the main cause of decline is habitat destruction by slash and burn agriculture. It is also, however, widely cultivated and is naturalized in subtropical and tropical areas of the world such as Australia, Bangladesh, India, Malaysia, Pakistan, and the United States. It is so well adapted to growth in Australia that it is listed as a noxious weed in Western Australia and the Australian Capital Territory, and also in parts of eastern Queensland.


title: Catharanthus roseus

text: As an ornamental plant, it is appreciated for its hardiness in dry and nutritionally deficient conditions, popular in subtropical gardens where temperatures never fall below , and as a warm-season bedding plant in temperate gardens. It is noted for its long flowering period, throughout the year in tropical conditions, and from spring to late autumn, in warm temperate climates. Full sun and well-drained soil are preferred. Numerous cultivars have been selected, for variation in flower colour (white, mauve, peach, scarlet, and reddish-orange), and also for tolerance of cooler growing conditions in temperate regions. Notable cultivars include 'Albus' (white flowers), 'Grape Cooler' (rose-pink; cool-tolerant), the Ocellatus Group (various colours), and 'Peppermint Cooler' (white with a red centre; cool-tolerant). In the U.S. it often remains identified as "Vinca" although botanists have shifted its identification and it often can be seen growing along roadsides in the south.


title: Catharanthus roseus

text: In the United Kingdom it has gained the Royal Horticultural Society’s Award of Garden Merit (confirmed 2017).


title: Catharanthus roseus

text: The species has long been cultivated for herbal medicine, as it can be traced back to 2600 BC Mesopotamia. In Ayurveda (Indian traditional medicine) the extracts of its roots and shoots, although poisonous, are used against several diseases. In traditional Chinese medicine, extracts from it have been used against numerous diseases, including diabetes, malaria, and Hodgkin's lymphoma. In the 1950s, vinca alkaloids, including vinblastine and vincristine, were isolated from "Catharanthus roseus" while screening for anti-diabetic drugs. This chance discovery led to increased research into the chemotherapeutic effects of vinblastine and vincristine. Conflict between historical indigenous use, and patent from 2001 on "C. roseus"-derived drugs by western pharmaceutical companies, without compensation, has led to accusations of biopiracy.


title: Catharanthus roseus

text: Vinblastine and vincristine, chemotherapy medications used to treat several types of cancers, are found in the plant and are biosynthesised from the coupling of the alkaloids catharanthine and vindoline. The newer semi-synthetic chemotherapeutic agent vinorelbine, used in the treatment of non-small-cell lung cancer, can be prepared either from vindoline and catharanthine or from the "vinca" alkaloid leurosine, in both cases via anhydrovinblastine. The insulin-stimulating vincoline has been isolated from the plant.


title: Catharanthus roseus

text: Despite the medical importance and wide use, the desired alkaloids (vinblastine and vincristine) are naturally produced at very low yields. Additionally, it is complex and costly to synthesize the desired products in a lab, resulting in difficulty satisfying the demand and a need for overproduction. Treatment of the plant with phytohormones, such as salicylic acid and methyl jasmonate, have been shown to trigger defense mechanisms and overproduce downstream alkaloids. Studies using this technique vary in growth conditions, choice of phytohormone, and location of treatment. Concurrently, there are various efforts to map the biosynthetic pathway producing the alkaloids to find a direct path to overproduction via genetic engineering.


title: Catharanthus roseus

text: "C. roseus" is used in plant pathology as an experimental host for phytoplasmas. This is because it is easy to infect with a large majority of phytoplasmas, and also often has very distinctive symptoms such as phyllody and significantly reduced leaf size.


title: Catharanthus roseus

text: Rosinidin is the pink anthocyanidin pigment found in the flowers of "C. roseus". Lochnericine is a major alkaloid in roots.


title: Catharanthus roseus

text: "C. roseus" can be extremely toxic if consumed orally by humans, and is cited (under its synonym "Vinca rosea") in the Louisiana State Act 159. All parts of the plant are poisonous. On consumption, symptoms consist of mild stomach cramps, cardiac complications, hypotension, systematic paralysis eventually leading to death.


title: Catharanthus roseus

text: According to French botanist Pierre Boiteau, its poisonous properties are made known along generations of Malagasy people as a poison consumed in ordeal trials, even before the tangena fruit was used. This lent the flower one of its names "vonenina", from meaning "flower of remorse".


title: Atherton, California

text: Atherton () is an incorporated town in San Mateo County, California, United States. Its population was 7,188 as of 2020.


title: Atherton, California

text: Atherton is known for its wealth; in 1990 and 2019, Atherton was ranked as having the highest per capita income among U.S. towns with a population between 2,500 and 9,999, and it is regularly ranked as the most expensive ZIP Code in the United States.


title: Atherton, California

text: The town has very restrictive zoning, only permitting one single-family home per acre and no sidewalks. This policy that prohibits homes from being on less than an acre attempts to keep the town wealthy and exclusive, resulting in the average home price of over 7.5 million. Additionally, the inhabitants have strongly opposed proposals to permit more housing construction. Due to the passage of SB 9 in 2022, these aforementioned zoning restrictions that limit how many units can be built on a property are nullified.


title: Atherton, California

text: The locality engaged in multi-year lawsuits delaying the electrification of Caltrain, which serves cities in the San Francisco Peninsula and Silicon Valley.


title: Atherton, California

text: The city is also 72.9% White (non Hispanic), and is one of the least diverse cities in Silicon Valley.


title: Atherton, California

text: During the 1860s, Atherton was known as Fair Oaks. In 1923, it was decided to rename the town in honor of Faxon Dean Atherton, a former 19th century landowner on the south peninsula.


title: Atherton, California

text: According to the United States Census Bureau, the town has a total area of , of which, of it is land and of it (0.63%) is water.


title: Atherton, California

text: Atherton lies southeast of Redwood City, and northwest of San Jose. The town is considered to be part of the San Francisco metropolitan area.


title: Atherton, California

text: Atherton is the wealthiest city in the United States. According to the "San Francisco Chronicle", "the town’s ascendance stems largely from its single-family zoning, 1-acre-minimum lot sizes, flat land, streamlined permits and changing buyer demographics — which have translated into soaring house sizes and skyrocketing prices." There is no commercial zoning in the town, thus there are no restaurants, shops or grocery stores. There are no sidewalks in Atherton, only road lanes.


title: Atherton, California

text: In 2022, the town blocked a proposal to build 131 multifamily housing units in the town amid strong criticism by locals. Housing advocates have criticized Atherton as being a NIMBY town. In 2022, California Governor Gavin Newsom singled out Atherton in a speech for its restrictive housing policies.


title: Atherton, California

text: The town has been involved in lawsuits to block and delay high-speed rail in California. The train station in Atherton was closed down in 2020.


title: Atherton, California

text: Atherton's current land use goal is "To preserve the Town's character as a scenic, rural, thickly wooded residential area with abundant open space."


title: Atherton, California

text: In the California State Legislature, Atherton is in , and in . In the United States House of Representatives, Atherton is in .


title: Atherton, California

text: The city is served by the Atherton Public Library of the San Mateo County Libraries, a member of the Peninsula Library System.


title: Atherton, California

text: Atherton was an early and vocal opponent of electrification of the U.S. commuter railroad Caltrain, which serves cities in the San Francisco Peninsula and Silicon Valley. Residents opposed electrification and the proposed high-speed rail route because the overhead electrical lines would require tree removal and the town could potentially be divided in two by permanently closing the two grade crossings at Fair Oaks Lane and Watkins Avenue.


title: Atherton, California

text: In February 2015, shortly after the project received environmental clearance from the state, Atherton sued Caltrain, alleging the agency's environmental impact review was inadequate and that its collaboration with the CHSRA should be further vetted. In July 2015, the suit proceeded after Caltrain's request to the Surface Transportation Board to exempt it from California Environmental Quality Act (CEQA) guidelines was denied. Atherton reiterated its opposition to electrification on the basis that overhead wires would require removing a significant number of heritage trees, and city representatives asserted that "newer, cleaner, more efficient diesel trains" should supplant plans for "century-old catenary electrical line technology". Atherton mayor Rick De Golia was quoted as saying "Caltrain is locked into an old technology and 20th century thinking". After Caltrain issued infrastructure and rolling stock contracts in July 2016, Atherton representatives did not file a temporary restraining order to halt those contracts, preferring to let the suit proceed to a hearing. In September 2016, Contra Costa County Superior Court Judge Barry Goode sided with Caltrain, ruling that the electrification project did not hinge on the high-speed rail project's success, and was thus independent from the latter.


title: Atherton, California

text: Atherton sued CHSRA again in December 2016, stating that using bond money intended for high-speed rail for CalMod was a material change in usage and therefore was unconstitutional because such a change would require voter approval first. In response, the California Legislature allowed the funding to be redirected by passing Assembly Bill No. 1889, which had been championed by Assemblymember Kevin Mullin in 2015. Mullin noted "this entire Caltrain corridor is the epicenter of the innovation economy and it's a job creation and economic engine. This electrification project, I would argue, is monumental with regard to dealing with [increased traffic and environmental impacts] effectively and efficiently."


title: Atherton, California

text: At the 2000 census there were 7,194 people in 2,413 households, including 1,984 families, in the town. The population density was . There were 2,505 housing units at an average density of .


title: Atherton, California

text: Of the 2,413 households 33.3% had children under the age of 18 living with them, 75.6% were married couples living together, 4.5% had a female householder with no husband present, and 17.8% were non-families. 12.8% of households were one person and 7.5% were one person aged 65 or older. The average household size was 2.85 and the average family size was 3.06.


title: Atherton, California

text: The age distribution was 23.7% under the age of 18, 7.2% from 18 to 24, 18.7% from 25 to 44, 30.3% from 45 to 64, and 20.2% 65 or older. The median age was 45 years. For every 100 females, there were 93.6 males. For every 100 women age 18 and over, there were 90.2 men.


title: Atherton, California

text: The median income for a household in the town was in excess of $200,000, as is the median family income. Males had a median income of over $100,000 versus $68,393 for females. The per capita income for the town was $112,408. About 0.8% of families and 1.7% of the population were below the poverty line, including 0.6% of those under age 18 and 3.3% of those age 65 or over.


title: Atherton, California

text: At the 2010 census Atherton had a population of 6,914. The population density was . The racial makeup of Atherton was 5,565 (80.5%) White, 75 (1.1%) African American, 7 (0.1%) Native American, 911 (13.2%) Asian, 45 (0.7%) Pacific Islander, 95 (1.4%) from other races, and 216 (3.1%) from two or more races. Hispanic or Latino of any race were 268 people (3.9%).


title: Atherton, California

text: The census reported that 6,529 people (94.4% of the population) lived in households, 385 (5.6%) lived in non-institutionalized group quarters, and no one was institutionalized.


title: Atherton, California

text: There were 2,330 households, 787 (33.8%) had children under the age of 18 living in them, 1,755 (75.3%) were opposite-sex married couples living together, 109 (4.7%) had a female householder with no husband present, 48 (2.1%) had a male householder with no wife present. There were 34 (1.5%) unmarried opposite-sex partnerships, and 15 (0.6%) same-sex married couples or partnerships. 321 households (13.8%) were one person and 178 (7.6%) had someone living alone who was 65 or older. The average household size was 2.80. There were 1,912 families (82.1% of households); the average family size was 3.03.


title: Atherton, California

text: The age distribution was 1,543 people (22.3%) under the age of 18, 579 people (8.4%) aged 18 to 24, 966 people (14.0%) aged 25 to 44, 2,264 people (32.7%) aged 45 to 64, and 1,562 people (22.6%) who were 65 or older. The median age was 48.2 years. For every 100 females, there were 96.6 males. For every 100 women age 18 and over, there were 95.3 men.


title: Atherton, California

text: The median household income was in excess of $250,000, the highest of any place in the United States. The per capita income for the town was $128,816. About 2.9% of families and 5.1% of the population were below the poverty line, including 5.6% of those under age 18 and 5.4% of those age 65 or over.


title: Atherton, California

text: There were 2,530 housing units at an average density of 501.1 per square mile, of the occupied units 2,116 (90.8%) were owner-occupied and 214 (9.2%) were rented. The homeowner vacancy rate was 1.6%; the rental vacancy rate was 3.9%. 5,921 people (85.6% of the population) lived in owner-occupied housing units and 608 people (8.8%) lived in rental housing units.


title: Atherton, California

text: "Forbes" ranked Atherton as second on its list of America's Most Expensive ZIP Codes in 2010, listing median house price as over $2,000,000.


title: Atherton, California

text: At the 2020 census Atherton had a population of 7,193 and 2,252 households, the homeowner vacancy rate was 0%. The population density was .


title: Atherton, California

text: There was an average 2.94 people per household, 89.2% of homes were owner occupied and 10.8% were renter occupied. The racial makeup of Atherton was 5,403 (75%) White, 1,655 (23%) Asian, 124 (1.7%) African American, 18 (0.3%) Native American, 107 (1.5%) Pacific Islander, 3.2% from two or more races. Hispanic or Latino of any race were 540 (7.5%) people. <br>The median age was 49. For every 100 females there were 100.1 men.


title: Atherton, California

text: The age distribution was 1,472 people (20.5%) under the age of 18, 862 people (5.6%) aged aged 18 to 24, 932 people (12.9%) aged 25 to 44, 2,123 (29.5%) aged 45-64 and 1,813 people (25.2%) over the age of 65.


title: Atherton, California

text: Median income for a household was over $250,000. Males had a median income $102,192 versus $53,882 for females. About 1.1% of families and 2.6% of the population were below the poverty line, including 0.5% of those under the age of 18 and 1.1% of those 65 years or over.


title: Atherton, California

text: Property Shark ranked first Atherton for the fourth year in a row as the most expensive ZIP code in the United States in 2022 with the median home price at $7,900,000.


title: Atherton, California

text: According to the California Secretary of State, as of March 11, 2022, Atherton has 5,063 registered voters. Of those, 2,192 (43.2%) are registered Democrats, 1,247 (24.6%) are registered Republicans and 1,317 (26%) have declined to state a political party.


title: Atherton, California

text: Among Atherton's public schools, Encinal, Las Lomitas, and Laurel are elementary schools, while Selby Lane is both an elementary and a middle school. Menlo-Atherton is a high school. Atherton does not have its own public school system. Selby Lane is part of the Redwood City School District, the high school is part of the Sequoia Union High School District, Las Lomitas Elementary School is part of the Las Lomitas Elementary School District, and both Encinal and Laurel are part of the Menlo Park City School District.


title: Atherton, California

text: Among the town's private schools, Sacred Heart is an elementary, middle and high school, and Menlo School is a middle and high school.


title: Atherton, California

text: There are a number of active community organizations: the Atherton Heritage Association, the Atherton Arts Committee, the Atherton Tree Committee, the Friends of the Atherton Community Library, the Holbrook-Palmer Park Foundation, the Atherton Dames, the Police Task Force, and the Atherton Civic Interest League. There are also home owners' associations in various neighborhoods. The Menlo Circus Club is a private club with tennis, swimming, stables and a riding ring located within the town.


title: Atherton, California

text: There are also several tracts of contemporary Eichler homes, most notably in the Lindenwood neighborhood in the northeast part of the town.


title: Atherton, California

text: The Holbrook-Palmer Estate, was once an active rural estate and gentleman's farm. The Holbrook-Palmer Estate was donated to the city of Atherton in 1958 and now serves as a 22-acre public park and is listed on the National Register of Historic Places for the architecture.


title: Book of Common Prayer

text: The Book of Common Prayer (BCP) is the name given to a number of related prayer books used in the Anglican Communion and by other Christian churches historically related to Anglicanism. The original book, published in 1549 in the reign of King Edward VI of England, was a product of the English Reformation following the break with Rome. The work of 1549 was the first prayer book to include the complete forms of service for daily and Sunday worship in English. It contained Morning Prayer, Evening Prayer, the Litany, and Holy Communion and also the occasional services in full: the orders for Baptism, Confirmation, Marriage, "prayers to be said with the sick", and a funeral service. It also set out in full the "propers" (that is the parts of the service which varied week by week or, at times, daily throughout the Church's Year): the introits, collects, and epistle and gospel readings for the Sunday service of Holy Communion. Old Testament and New Testament readings for daily prayer were specified in tabular format as were the Psalms and canticles, mostly biblical, that were provided to be said or sung between the readings.


title: Book of Common Prayer

text: 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.


title: Book of Common Prayer

text: In 1604, James I ordered some further changes, the most significant being the addition to the Catechism of a section on the Sacraments; this resulted in the 1604 "Book of Common Prayer". Following the tumultuous events surrounding the English Civil War, when the Prayer Book was again abolished, another modest revision was published in 1662. 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.


title: Book of Common Prayer

text: 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. In many of these churches, the 1662 prayer book remains authoritative even if other books or patterns have replaced it in regular worship.


title: Book of Common Prayer

text: 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.


title: Book of Common Prayer

text: The full name of the 1662 "Book of Common Prayer" is "The Book of Common Prayer and Administration of the Sacraments and other Rites and Ceremonies of the Church, according to the use of the Church of England, Together with the Psalter or Psalms of David, pointed as they are to be Sung or said in churches: And the Form and Manner of Making, ordaining, and Consecrating of Bishops, Priests, and Deacons".


title: Book of Common Prayer

text: The forms of parish worship in the late medieval church in England, which followed the Latin Roman Rite, varied according to local practice. By far the most common form, or "use", found in Southern England was that of Sarum (Salisbury). However, there was no single book; the services that would be provided by the "Book of Common Prayer" were to be found in the Missal (the Eucharist), the Breviary (daily offices), Manual (the occasional services of baptism, marriage, burial etc.), and Pontifical (services appropriate to a bishop—confirmation, ordination). The chant (plainsong, plainchant) for worship was contained in the "Roman Gradual" for the Mass, the "Antiphonale" for the offices, and the "Processionale" for the litanies. The "Book of Common Prayer" has never contained prescribed music or chant; however, John Merbecke produced his "Booke of Common Praier noted" in 1550, which set what would have been the ordinary of the Mass (Kyrie, Gloria, Creed, etc.) in the new BCP to simple plainchant inspired by Sarum Use.


title: Book of Common Prayer

text: The work of producing a liturgy in the English language was largely done by Thomas Cranmer, Archbishop of Canterbury, starting cautiously in the reign of Henry VIII (1509–1547) and then more radically under his son Edward VI (1547–1553). In his early days, Cranmer was a conservative humanist, and an admirer of Erasmus. After 1531, Cranmer's contacts with reformers from continental Europe helped to change his outlook. The Exhortation and Litany, the earliest English-language service of the Church of England, was the first overt manifestation of his changing views. It was no mere translation from the Latin, instead making its Protestant character clear by the drastic reduction of the place of saints, compressing what had been the major part into three petitions. Published in 1544, the Exhortation and Litany borrowed greatly from Martin Luther's Litany and Myles Coverdale's New Testament and was the only service that might be considered Protestant to have been finished within the lifetime of Henry VIII.


title: Book of Common Prayer

text: Only after the death of Henry VIII and the accession of Edward VI in 1547 could revision of prayer books proceed faster. Despite conservative opposition, Parliament passed the Act of Uniformity on 21 January 1549, and the newly authorised "Book of Common Prayer" (BCP) was required to be in use by Whitsunday (Pentecost), 9 June. Cranmer is "credited [with] the overall job of editorship and the overarching structure of the book," though he borrowed and adapted material from other sources.


title: Book of Common Prayer

text: The prayer book had provisions for the daily offices (Morning and Evening Prayer), scripture readings for Sundays and holy days, and services for Communion, public baptism, confirmation, matrimony, visitation of the sick, burial, purification of women upon the birth of a child, and Ash Wednesday. An ordinal for ordination services of bishops, priests, and deacons was added in 1550. There was also a calendar and lectionary, which meant a Bible and a Psalter were the only other books required by a priest.


title: Book of Common Prayer

text: The BCP represented a "major theological shift" in England towards Protestantism. Cranmer's doctrinal concerns can be seen in the systematic amendment of source material to remove any idea that human merit contributed to an individual's salvation. The doctrines of justification by faith and predestination are central to Cranmer's theology. These doctrines are implicit throughout the prayer book and had important implications for his understanding of the sacraments. Cranmer believed that someone who was not one of God's elect received only the outward form of the sacrament (washing in baptism or eating bread in Communion), but did not receive actual grace, with only the elect receiving the sacramental sign and the grace. Cranmer held the position that faith, a gift given only to the elect, united the outward sign of sacrament and its inward grace, with only the unity of the two making the sacrament effective. This position was in agreement with the Reformed churches, but was in opposition to Roman Catholic and Lutheran views.


title: Book of Common Prayer

text: As a compromise with conservatives, the word "Mass" was kept, with the service titled "The Supper of the Lord and the Holy Communion, commonly called the Mass". The service also preserved much of the medieval structure of the Mass—stone altars remained, the clergy wore traditional vestments, much of the service was sung, and the priest was instructed to put the communion wafer into communicants' mouths instead of in their hands. Nevertheless, the first BCP was a "radical" departure from traditional worship in that it "eliminated almost everything that had till then been central to lay Eucharistic piety".


title: Book of Common Prayer

text: A priority for Protestants was to replace the Roman Catholic teaching that the Mass was a sacrifice to God ("the very same sacrifice as that of the cross") with the Protestant teaching that it was a service of thanksgiving and spiritual communion with Christ. Cranmer's intention was to suppress Catholic notions of sacrifice and transubstantiation in the Mass. To stress this, there was no elevation of the consecrated bread and wine, and eucharistic adoration was prohibited. The elevation had been the central moment of the medieval Mass, attached as it was to the idea of real presence. Cranmer's eucharistic theology was close to the Calvinist spiritual presence view, and can be described as Receptionism and Virtualism - i.e. the real presence of Jesus by the power of the Holy Spirit. The words of administration in the 1549 rite were deliberately ambiguous; they could be understood as identifying the bread with the body of Christ or (following Cranmer's theology) as a prayer that the communicant might spiritually receive the body of Christ by faith.


title: Book of Common Prayer

text: Many of the other services were little changed. Cranmer based his baptism service on Martin Luther's service, which was a simplification of the long and complex medieval rite. Like communion, the baptism service maintained a traditional form. The confirmation and marriage services followed the Sarum rite. There were also remnants of prayer for the dead and the Requiem Mass, such as the provision for celebrating holy communion at a funeral. Cranmer's work of simplification and revision was also applied to the Daily Offices, which were reduced to Morning and Evening Prayer. Cranmer hoped these would also serve as a daily form of prayer to be used by the laity, thus replacing both the late medieval lay observation of the Latin Hours of the Virgin and its English-language equivalent primers.


title: Book of Common Prayer

text: The 1549 book was, from the outset, intended only as a temporary expedient, as German reformer Bucer was assured on meeting Cranmer for the first time in April 1549: "concessions … made both as a respect for antiquity and to the infirmity of the present age," as he wrote. According to historian Christopher Haigh, the 1552 prayer book "broke decisively with the past". The services for baptism, confirmation, communion and burial were rewritten, and ceremonies hated by Protestants were removed. Unlike the 1549 version, the 1552 prayer book removed many traditional sacramentals and observances that reflected belief in the blessing and exorcism of people and objects. In the baptism service, infants no longer received minor exorcism. Anointing was no longer included in the services for baptism, ordination and visitation of the sick. These ceremonies were altered to emphasise the importance of faith, rather than trusting in rituals or objects.


title: Book of Common Prayer

text: Many of the traditional elements of the communion service were removed in the 1552 version. The name of the service was changed to "The Order for the Administration of the Lord's Supper or Holy Communion", removing the word "Mass". Stone altars were replaced with communion tables positioned in the chancel or nave, with the priest standing on the north side. The priest was to wear the surplice instead of traditional Mass vestments. The service appears to promote a spiritual presence view of the Eucharist, meaning that Christ is spiritually but not corporally present.


title: Book of Common Prayer

text: There was controversy over how people should receive communion: kneeling or seated. John Knox protested against kneeling. Ultimately, it was decided that communicants should continue to kneel, but the Privy Council ordered that the Black Rubric be added to the prayer book to clarify the purpose of kneeling. The rubric denied "any real and essential presence … of Christ's natural flesh and blood" in the Eucharist and was the clearest statement of eucharistic theology in the prayer book. The 1552 service removed any reference to the "body of Christ" in the words of administration to reinforce the teaching that Christ's presence in the Eucharist was a spiritual presence and, in the words of historian Peter Marshall, "limited to the subjective experience of the communicant". Instead of communion wafers, the prayer book instructed that ordinary bread was to be used "to take away the superstition which any person hath, or might have". To further emphasise there was no holiness in the bread and wine, any leftovers were to be taken home by the curate for ordinary consumption. This prevented eucharistic adoration of the reserved sacrament above the high altar.


title: Book of Common Prayer

text: The burial service was removed from the church. It was to now take place at the graveside. In 1549, there had been provision for a Requiem (not so called) and prayers of commendation and committal, the first addressed to the deceased. All that remained was a single reference to the deceased, giving thanks for their delivery from 'the myseryes of this sinneful world.' This new Order for the Burial of the Dead was a drastically stripped-down memorial service designed to undermine definitively the whole complex of traditional Catholic beliefs about Purgatory and intercessory prayer for the dead.


title: Book of Common Prayer

text: The Orders of Morning and Evening Prayer were extended by the inclusion of a penitential section at the beginning including a corporate confession of sin and a general absolution, although the text was printed only in Morning Prayer with rubrical directions to use it in the evening as well. The general pattern of Bible reading in the 1549 edition was retained (as it was in 1559) except that distinct Old and New Testament readings were now specified for Morning and Evening Prayer on certain feast days. Following the publication of the 1552 Prayer Book, a revised English Primer was published in 1553, adapting the Offices, Morning and Evening Prayer, and other prayers for lay domestic piety.


title: Book of Common Prayer

text: The 1552 book, however, was used only for a short period, as Edward VI had died in the summer of 1553 and, as soon as she could do so, Mary I restored union with Rome. The Latin Mass was re-established, altars, roods and statues of saints were reinstated in an attempt to restore the English Church to its Roman affiliation. Cranmer was punished for his work in the English Reformation by being burned at the stake on 21 March 1556. Nevertheless, the 1552 book was to survive. After Mary's death in 1558, it became the primary source for the Elizabethan Book of Common Prayer, with subtle, if significant, changes only.


title: Book of Common Prayer

text: Hundreds of English Protestants fled into exile, establishing an English church in Frankfurt am Main. A bitter and very public dispute ensued between those, such as Edmund Grindal and Richard Cox, who wished to preserve in exile the exact form of worship of the 1552 Prayer Book, and those, such as John Knox the minister of the congregation, who regarded that book as still partially tainted with compromise. Eventually, in 1555, the civil authorities expelled Knox and his supporters to Geneva, where they adopted a new prayer book, "The Form of Prayers", which derived principally from Calvin's French-language "La Forme des Prières". Consequently, when the accession of Elizabeth I re-asserted the dominance of the Reformed Church of England, there remained a significant body of more Protestant believers who were nevertheless hostile to the "Book of Common Prayer." John Knox took "The Form of Prayers" with him to Scotland, where it formed the basis of the Scottish "Book of Common Order".


title: Book of Common Prayer

text: Under Elizabeth I, a more permanent enforcement of the reformed Church of England was undertaken and the 1552 book was republished, scarcely altered, in 1559. The Prayer Book of 1552 "was a masterpiece of theological engineering." The doctrines in the Prayer Book and the Thirty-Nine Articles of Religion as set forth in 1559 would set the tone of Anglicanism, which preferred to steer a via media ("middle way") between Lutheranism and Calvinism. The conservative nature of these changes underlines the fact that Reformed principles were by no means universally popular – a fact that the Queen recognised. Her revived Act of Supremacy, giving her the ambiguous title of supreme governor, passed without difficulty, but the Act of Uniformity 1559, giving statutory force to the Prayer Book, passed through the House of Lords by only three votes. It made constitutional history in being imposed by the laity alone, as all the bishops, except those imprisoned by the Queen and unable to attend, voted against it. Convocation had made its position clear by affirming the traditional doctrine of the Eucharist, the authority of the Pope, and the reservation by divine law to clergy "of handling and defining concerning the things belonging to faith, sacraments, and discipline ecclesiastical." After these innovations and reversals, the new forms of Anglican worship took several decades to gain acceptance, but by the end of her reign in 1603, 70–75% of the English population were on board.


title: Book of Common Prayer

text: The alterations, though minor, were, however, to cast a long shadow over the development of the Church of England. It would be a long road back for the Church, with no clear indication that it would retreat from the 1559 Settlement except for minor official changes. In one of the first moves to undo Cranmer's liturgy, the Queen insisted that the Words of Administration of Communion from the 1549 Book be placed before the Words of Administration in the 1552 Book, thereby re-opening the issue of the Real Presence. At the administration of the Holy Communion, the words from the 1549 book, "the Body of our Lord Jesus Christ …," were combined with the words of Edward VI's second Prayer Book of 1552, "Take, eat in remembrance …," "suggesting on the one hand a real presence to those who wished to find it and on the other, the communion as memorial only," i.e. an objective presence and subjective reception. The 1559 Prayer Book, however, retained the truncated Prayer of Consecration of the Communion elements, which omitted any notion of objective sacrifice. It was preceded by the Proper Preface and Prayer of Humble Access (placed there to remove any implication that the Communion was a sacrifice to God). The Prayer of Consecration was followed by Communion, the Lord's Prayer, and a Prayer of Thanksgiving or an optional Prayer of Oblation whose first line included a petition that God would "...accepte this our Sacrifice of prayse and thankes geuing...". The latter prayer was removed (a longer version followed the Words of the Institution in the 1549 Rite) "to avoid any suggestion of the sacrifice of the Mass." The Marian Bishop Scot opposed the 1552 Book "on the grounds it never makes any connection between the bread and the Body of Christ. Untrue though [his accusation] was, the restoration of the 1549 Words of Distribution emphasized its falsity."


title: Book of Common Prayer

text: However, beginning in the 17th century, some prominent Anglican theologians tried to cast a more traditional Catholic interpretation onto the text as a Commemorative Sacrifice and Heavenly Offering even though the words of the Rite did not support such interpretations. Cranmer, a good liturgist, was aware that the Eucharist from the mid-second century on had been regarded as the Church's offering to God, but he removed the sacrificial language anyway, whether under pressure or conviction. It was not until the Anglican Oxford Movement of the mid-19th century and later 20th-century revisions that the Church of England would attempt to deal with the eucharistic doctrines of Cranmer by bringing the Church back to "pre-Reformation doctrine." In the meantime, the Scottish and American Prayer Books not only reverted to the 1549 text, but even to the older Roman and Eastern Orthodox pattern by adding the Oblation and an Epiclesis - i.e. the congregation offers itself in union with Christ at the Consecration and receives Him in Communion - while retaining the Calvinist notions of "may be for us" rather than "become" and the emphasis on "bless and sanctify us" (the tension between the Catholic stress on objective Real Presence and Protestant subjective worthiness of the communicant). However, these Rites asserted a kind of Virtualism in regard to the Real Presence while making the Eucharist a material sacrifice because of the oblation, and the retention of "may be for us the Body and Blood of thy Savior" rather than "become" thus eschewing any suggestion of a change in the natural substance of bread and wine.


title: Book of Common Prayer

text: Another move, the "Ornaments Rubric", related to what clergy were to wear while conducting services. Instead of the banning of all vestments except the rochet for bishops and the surplice for parish clergy, it permitted "such ornaments … as were in use … in the second year of King Edward VI." This allowed substantial leeway for more traditionalist clergy to retain the vestments which they felt were appropriate to liturgical celebration, namely Mass vestments such as albs, chasubles, dalmatics, copes, stoles, maniples, etc. (at least until the Queen gave further instructions, as per the text of the Act of Uniformity of 1559). The rubric also stated that the Communion service should be conducted in the 'accustomed place,' namely facing a Table against the wall with the priest facing it. The rubric was placed at the section regarding Morning and Evening Prayer in this Prayer Book and in the 1604 and 1662 Books. It was to be the basis of claims in the 19th century that vestments such as chasubles, albs and stoles were canonically permitted.


title: Book of Common Prayer

text: The instruction to the congregation to kneel when receiving communion was retained, but the Black Rubric (#29 in the Forty-Two Articles of Faith, which were later reduced to 39) which denied any "real and essential presence" of Christ's flesh and blood, was removed to "conciliate traditionalists" and aligned with the Queen's sensibilities. The removal of the Black Rubric complements the double set of Words of Administration at the time of communion and permits an action — kneeling to receive — which people were used to doing. Therefore, nothing at all was stated in the Prayer Book about a theory of the Presence or forbidding reverence or adoration of Christ via the bread and wine in the Sacrament. On this issue, however, the Prayer Book was at odds with the repudiation of transubstantiation and the forbidden carrying about of the Blessed Sacrament in the Thirty-Nine Articles. As long as one did not subscribe publicly to or assert the latter, one was left to hold whatever opinion one wanted on the former. The Queen herself was famous for saying she was not interested in "looking in the windows of men's souls."


title: Book of Common Prayer

text: Among Cranmer's innovations, retained in the new Prayer Book, was the requirement of weekly Holy Communion services. In practice, as before the English Reformation, many received communion rarely, as little as once a year in some cases; George Herbert estimated it at no more than six times per year. Practice, however, varied from place to place. Very high attendance at festivals was the order of the day in many parishes and in some, regular communion was very popular; in other places families stayed away or sent "a servant to be the liturgical representative of their household." Few parish clergy were initially licensed by the bishops to preach; in the absence of a licensed preacher, Sunday services were required to be accompanied by reading one of the homilies written by Cranmer. George Herbert was, however, not alone in his enthusiasm for preaching, which he regarded as one of the prime functions of a parish priest. Music was much simplified, and a radical distinction developed between, on the one hand, parish worship, where only the metrical psalms of Sternhold and Hopkins might be sung, and, on the other hand, worship in churches with organs and surviving choral foundations, where the music of John Marbeck and others was developed into a rich choral tradition. The whole act of parish worship might take well over two hours, and accordingly, churches were equipped with pews in which households could sit together (whereas in the medieval church, men and women had worshipped separately). Diarmaid MacCulloch describes the new act of worship as "a morning marathon of prayer, scripture reading, and praise, consisting of mattins, litany, and ante-communion, preferably as the matrix for a sermon to proclaim the message of scripture anew week by week."


title: Book of Common Prayer

text: Many ordinary churchgoers — that is, those who could afford one, as it was expensive — would own a copy of the Prayer Book. Judith Maltby cites a story of parishioners at Flixton in Suffolk who brought their own Prayer Books to church in order to shame their vicar into conforming with it. They eventually ousted him. Between 1549 and 1642, roughly 290 editions of the Prayer Book were produced. Before the end of the English Civil War (1642–1651) and the introduction of the 1662 prayer book, something like a half a million prayer books are estimated to have been in circulation.


title: Book of Common Prayer

text: The 1559 Book of Common Prayer was also translated into other languages within the English sphere of influence. A (re)translation into Latin was made in the form of Walter Haddon's "Liber Precum Publicarum" of 1560. It was destined for use in the English universities. The Welsh edition of the Book of Common Prayer for use in the Church in Wales was published in 1567. It was translated by William Salesbury assisted by Richard Davies.


title: Book of Common Prayer

text: On Elizabeth's death in 1603, the 1559 book, substantially that of 1552 which had been regarded as offensive by some, such as Bishop Stephen Gardiner, as being a break with the tradition of the Western Church, had come to be regarded in some quarters as unduly Catholic. On his accession and following the so-called "Millenary Petition", James I called the Hampton Court Conference in 1604—the same meeting of bishops and Puritan divines that initiated the Authorized King James Version of the Bible. This was in effect a series of two conferences: (i) between James and the bishops; (ii) between James and the Puritans on the following day. The Puritans raised four areas of concern: purity of doctrine; the means of maintaining it; church government; and the "Book of Common Prayer". Confirmation, the cross in baptism, private baptism, the use of the surplice, kneeling for communion, reading the "Apocrypha"; and subscription to the BCP and Articles were all touched on. On the third day, after James had received a report back from the bishops and made final modifications, he announced his decisions to the Puritans and bishops.


title: Book of Common Prayer

text: The business of making the changes was then entrusted to a small committee of bishops and the Privy Council and, apart from tidying up details, this committee introduced into Morning and Evening Prayer a prayer for the Royal Family; added several thanksgivings to the Occasional Prayers at the end of the Litany; altered the rubrics of Private Baptism limiting it to the minister of the parish, or some other lawful minister, but still allowing it in private houses (the Puritans had wanted it only in the church); and added to the Catechism the section on the sacraments. The changes were put into effect by means of an explanation issued by James in the exercise of his prerogative under the terms of the 1559 Act of Uniformity and Act of Supremacy.


title: Book of Common Prayer

text: The accession of Charles I (1625–1649) brought about a complete change in the religious scene in that the new king used his supremacy over the established church "to promote his own idiosyncratic style of sacramental Kingship" which was "a very weird aberration from the first hundred years of the early reformed Church of England". He questioned "the populist and parliamentary basis of the Reformation Church" and unsettled to a great extent "the consensual accommodation of Anglicanism". and this led to the Civil War and republican Commonwealth</ref>


title: Book of Common Prayer

text: With the defeat of Charles I (1625–1649) in the Civil War, the Puritan pressure, exercised through a much-changed Parliament, had increased. Puritan-inspired petitions for the removal of the prayer book and episcopacy "root and branch" resulted in local disquiet in many places and, eventually, the production of locally organised counter petitions. The parliamentary government had its way but it became clear that the division was not between Catholics and Protestants, but between Puritans and those who valued the Elizabethan settlement. The 1604 book was finally outlawed by Parliament in 1645 to be replaced by the Directory of Public Worship, which was more a set of instructions than a prayer book. How widely the Directory was used is not certain; there is some evidence of its having been purchased, in churchwardens' accounts, but not widely. The Prayer Book certainly was used clandestinely in some places, not least because the Directory made no provision at all for burial services. Following the execution of Charles I in 1649 and the establishment of the Commonwealth under Lord Protector Cromwell, it would not be reinstated until shortly after the restoration of the monarchy to England.


title: Book of Common Prayer

text: In 1557, the Scots Protestant lords had adopted the English Prayer Book of 1552, for reformed worship in Scotland. However, when John Knox returned to Scotland in 1559, he continued to use the "Form of Prayer" he had created for the English exiles in Geneva and, in 1564, this supplanted the "Book of Common Prayer" under the title of the "Book of Common Order".


title: Book of Common Prayer

text: Following the accession of King James VI of Scotland to the throne of England his son, King Charles I, with the assistance of Archbishop Laud, sought to impose the prayer book on Scotland. The book concerned was not, however, the 1559 book but one much closer to that of 1549, the first book of Edward VI. First used in 1637, it was never accepted, having been violently rejected by the Scots. During one reading of the book at the Holy Communion in St Giles' Cathedral, the Bishop of Brechin was forced to protect himself while reading from the book by pointing loaded pistols at the congregation. Following the Wars of the Three Kingdoms (including the English Civil War), the Church of Scotland was re-established on a presbyterian basis but by the Act of Comprehension 1690, the rump of Episcopalians were allowed to hold onto their benefices. For liturgy, they looked to Laud's book and in 1724 the first of the "wee bookies" was published, containing, for the sake of economy, the central part of the Communion liturgy beginning with the offertory.


title: Book of Common Prayer

text: Between then and 1764, when a more formal revised version was published, a number of things happened which were to separate the Scottish Episcopal liturgy more firmly from either the English books of 1549 or 1559. First, informal changes were made to the order of the various parts of the service and inserting words indicating a sacrificial intent to the Eucharist clearly evident in the words, "we thy humble servants do celebrate and make before thy Divine Majesty with these thy holy gifts which we now OFFER unto thee, the memorial thy Son has commandeth us to make;" secondly, as a result of Bishop Rattray's researches into the liturgies of St James and St Clement, published in 1744, the form of the invocation was changed. These changes were incorporated into the 1764 book which was to be the liturgy of the Scottish Episcopal Church (until 1911 when it was revised) but it was to influence the liturgy of the Episcopal Church in the United States. A new revision was finished in 1929, the "Scottish Prayer Book 1929", and several alternative orders of the Communion service and other services have been prepared since then.


title: Book of Common Prayer

text: The 1662 Prayer Book was printed two years after the restoration of the monarchy, following the Savoy Conference between representative Presbyterians and twelve bishops which was convened by Royal Warrant to "advise upon and review the "Book of Common Prayer"". Attempts by the Presbyterians, led by Richard Baxter, to gain approval for an alternative service book failed. Their major objections (exceptions) were: firstly, that it was improper for lay people to take any vocal part in prayer (as in the Litany or Lord's Prayer), other than to say "amen"; secondly, that no set prayer should exclude the option of an extempore alternative from the minister; thirdly, that the minister should have the option to omit part of the set liturgy at his discretion; fourthly, that short collects should be replaced by longer prayers and exhortations; and fifthly, that all surviving "Catholic" ceremonial should be removed. The intent behind these suggested changes was to achieve a greater correspondence between liturgy and Scripture. The bishops gave a frosty reply. They declared that liturgy could not be circumscribed by Scripture, but rightfully included those matters which were "generally received in the Catholic church." They rejected extempore prayer as apt to be filled with "idle, impertinent, ridiculous, sometimes seditious, impious and blasphemous expressions." The notion that the Prayer Book was defective because it dealt in generalisations brought the crisp response that such expressions were "the perfection of the liturgy".


title: Book of Common Prayer

text: The Savoy Conference ended in disagreement late in July 1661, but the initiative in prayer book revision had already passed to the Convocations and from there to Parliament. The Convocations made some 600 changes, mostly of details, which were "far from partisan or extreme". However, Edwards states that more of the changes suggested by high Anglicans were implemented (though by no means all ) and Spurr comments that (except in the case of the Ordinal) the suggestions of the "Laudians" (Cosin and Matthew Wren) were not taken up possibly due to the influence of moderates such as Sanderson and Reynolds. For example, the inclusion in the intercessions of the Communion rite of prayer for the dead was proposed and rejected. The introduction of "Let us pray for the whole state of Christ's Church militant here in earth" remained unaltered and only a thanksgiving for those "departed this life in thy faith and fear" was inserted to introduce the petition that the congregation might be "given grace so to follow their good examples that with them we may be partakers of thy heavenly kingdom". Griffith Thomas commented that the retention of the words "militant here in earth" defines the scope of this petition: we pray for ourselves, we thank God for them, and adduces collateral evidence to this end. Secondly, an attempt was made to restore the Offertory. This was achieved by the insertion of the words "and oblations" into the prayer for the Church and the revision of the rubric so as to require the monetary offerings to be brought to the table (instead of being put in the poor box) and the bread and wine placed upon the table. Previously it had not been clear when and how bread and wine got onto the altar. The so-called "manual acts", whereby the priest took the bread and the cup during the prayer of consecration, which had been deleted in 1552, were restored; and an "amen" was inserted after the words of institution and before communion, hence separating the connections between consecration and communion which Cranmer had tried to make. After communion, the unused but consecrated bread and wine were to be reverently consumed in church rather than being taken away for the priest's own use. By such subtle means were Cranmer's purposes further confused, leaving it for generations to argue over the precise theology of the rite. One change made that constituted a concession to the Presbyterian Exceptions, was the updating and re-insertion of the so-called "Black Rubric", which had been removed in 1559. This now declared that kneeling in order to receive communion did not imply adoration of the species of the Eucharist nor "to any Corporal Presence of Christ's natural Flesh and Blood"—which, according to the rubric, were in heaven, not here.


title: Book of Common Prayer

text: While intended to create unity, the division established under the Commonwealth and the licence given by the Directory for Public Worship were not easily passed by. Unable to accept the new book, 936 ministers were deprived. The actual language of the 1662 revision was little changed from that of Cranmer. With two exceptions, some words and phrases which had become archaic were modernised; secondly, the readings for the epistle and gospel at Holy Communion, which had been set out in full since 1549, were now set to the text of the 1611 Authorized King James Version of the Bible. The Psalter, which had not been printed in the 1549, 1552 or 1559 books—was in 1662 provided in Miles Coverdale's translation from the Great Bible of 1538.


title: Book of Common Prayer

text: It was this edition which was to be the official "Book of Common Prayer" during the growth of the British Empire and, as a result, has been a great influence on the prayer books of Anglican churches worldwide, liturgies of other denominations in English, and of the English people and language as a whole.


title: Book of Common Prayer

text: 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. 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 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. 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. This work, however, did go on to influence the prayer books of many British colonies.


title: Book of Common Prayer

text: 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 – practices collectively known as Ritualism – 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. 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 of Lincoln, it became clear that some revision of the liturgy had to be embarked upon.


title: Book of Common Prayer

text: 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.


title: Book of Common Prayer

text: 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".


title: Book of Common Prayer

text: 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 in 1928.


title: Book of Common Prayer

text: 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.


title: Book of Common Prayer

text: With British colonial expansion from the 17th century onwards, Anglicanism spread across the globe. The new Anglican churches used and revised the use of the "Book of Common Prayer", until they, like the English church, produced prayer books which took into account the developments in liturgical study and practice in the 19th and 20th centuries which come under the general heading of the Liturgical Movement.


title: Book of Common Prayer

text: In South Africa a "Book of Common Prayer" was "Set Forth by Authority for Use in the Church of the Province of South Africa" in 1954. The 1954 prayer book is still in use in some churches in southern Africa, however it has been largely replaced by "An Anglican Prayerbook 1989" and its translations to the other languages in use in southern Africa.


title: Book of Common Prayer

text: The "Book of Common Prayer" is translated literally as in Chinese (Mandarin: "Gōng dǎo shū"; Cantonese: "Gūng tóu syū"). The former dioceses in the now defunct Chung Hua Sheng Kung Hui had their own Book of Common Prayer. The General Synod and the College of Bishops of Chung Hwa Sheng Kung Hui planned to publish a unified version for the use of all Anglican churches in China in 1949, which was the 400th anniversary of the first publishing of the "Book of Common Prayer". After the communists took over mainland China, the Diocese of Hong Kong and Macao became independent of the Chung Hua Sheng Kung Hui, and continued to use the edition issued in Shanghai in 1938 with a revision in 1959. This edition, also called the "Black-Cover Book of Common Prayer" () for its cover, still remains in use after the establishment of the Hong Kong Sheng Kung Hui (Anglican province in Hong Kong). The language style of "Black-Cover Book of Common Prayer" is closer to Classical Chinese than contemporary Chinese.


title: Book of Common Prayer

text: The Church of South India was the first modern Episcopal uniting church, consisting as it did, from its foundation in 1947, at the time of Indian independence, of Anglicans, Methodists, Congregationalists, Presbyterians and Reformed Christians. Its liturgy, from the first, combined the free use of Cranmer's language with an adherence to the principles of congregational participation and the centrality of the Eucharist, much in line with the Liturgical Movement. Because it was a minority church of widely differing traditions in a non-Christian culture (except in Kerala, where Christianity has a long history), practice varied wildly.


title: Book of Common Prayer

text: The BCP is called "Kitōsho" () in Japanese. The initial effort to compile such a book in Japanese goes back to 1859, when the missionary societies of the Church of England and of the Episcopal Church of the United States started their work in Japan, later joined by the Anglican Church of Canada in 1888. In 1879, the "Seikōkai Tō Bun" (, Anglican Prayer Texts) were prepared in Japanese As the Anglican Church in Japan was established in 1887, the Romanized "Nippon Seikōkai Kitō Bun" () were compiled in 1879. There was a major revision of these texts and the first "Kitōsho" was born in 1895, which had the Eucharistic part in both English and American traditions. There were further revisions, and the Kitōsho published in 1939 was the last revision that was done before the World War II, still using the Historical kana orthography.


title: Book of Common Prayer

text: After the end of the War, the "Kitōsho" of 1959 became available, using post-war Japanese orthography, but still in traditional classical Japanese language and vertical writing. In the fifty years after World War II, there were several efforts to translate the Bible into modern colloquial Japanese, the most recent of which was the publication in 1990 of the Japanese New Interconfessional Translation Bible. The "Kitōsho" using the colloquial Japanese language and horizontal writing was published in the same year. It also used the Revised Common Lectionary. This latest "Kitōsho" since went through several minor revisions, such as employing the Lord's Prayer in Japanese common with the Catholic Church () in 2000.


title: Book of Common Prayer

text: In 1965, the Anglican Church of Korea first published a translation of the 1662 BCP into Korean and called it "gong-dong-gi-do-mun (공동기도문)" meaning "common prayers". In 1994, the prayers announced "allowed" by the 1982 Bishops Council of the Anglican Church of Korea was published in a second version of the "Book of Common Prayers" In 2004, the National Anglican Council published the third and the current Book of Common Prayers known as "seong-gong-hwe gi-do-seo (성공회 기도서)" or the "Anglican Prayers", including the Calendar of the Church Year, Daily Offices, Collects, Proper Liturgies for Special Days, Baptism, Holy Eucharist, Pastoral Offices, Episcopal Services, Lectionary, Psalms and all of the other events the Anglican Church of Korea celebrates.


title: Book of Common Prayer

text: The Diction of the books has changed from the 1965 version to the 2004 version. For example, the word "God" has changed from classical Chinese term "Cheon-ju (천주)" to native Korean word "ha-neu-nim (하느님)," in accordance with to the Public Christian translation, and as used in 1977 Common Translation Bible (gong-dong beon-yeok-seong-seo, 공동번역성서) that the Anglican Church of Korea currently uses.


title: Book of Common Prayer

text: As the Philippines is connected to the worldwide Anglican Communion through the Episcopal Church in the Philippines, the main edition of the "Book of Common Prayer" in use throughout the islands is the same as that of the United States.


title: Book of Common Prayer

text: Aside from the American version and the newly published Philippine Book of Common Prayer, Filipino-Chinese congregants of Saint Stephen's Pro-Cathedral in the Diocese of the Central Philippines uses the English-Chinese "Diglot Book of Common Prayer", published by the Episcopal Church of Southeast Asia.


title: Book of Common Prayer

text: The ECP has since published its own Book of Common Prayer upon gaining full autonomy on 1 May 1990. This version is notable for the inclusion of the "Misa de Gallo", a popular Christmastide devotion amongst Filipinos that is of Catholic origin.


title: Book of Common Prayer

text: William Bedell had undertaken an Irish translation of the "Book of Common Prayer" in 1606. An Irish translation of the revised prayer book of 1662 was effected by John Richardson (1664–1747) and published in 1712 as "Leabhar na nornaightheadh ccomhchoitchionn". "Until the 1960s, the Book of Common Prayer, derived from 1662 with only mild tinkering, was quite simply "the" worship of the church of Ireland." The 1712 edition had parallel columns in English and Irish languages.


title: Book of Common Prayer

text: After its independence and disestablishment in 1871, the Church of Ireland developed its own prayer book which was published in 1878. It has been revised several times, and the present edition has been used since 2004.


title: Book of Common Prayer

text: The first Manx translation of the "Book of Common Prayer" was made by John Phillips (Bishop of Sodor and Man) in 1610. A more successful "New Version" by his successor Mark Hiddesley was in use until 1824 when English liturgy became universal on the island.


title: Book of Common Prayer

text: The Lusitanian Catholic Apostolic Evangelical Church formed in 1880. A Portuguese language Prayer Book is the basis of the Church's liturgy. In the early days of the church, a translation into Portuguese from 1849 of the 1662 edition of the Book of Common Prayer was used. In 1884 the church published its own prayer book based on the Anglican, Roman and Mozarabic liturgies. The intent was to emulate the customs of the primitive apostolic church. Newer editions of their prayer book are available in Portuguese and with an English translation.


title: Book of Common Prayer

text: The Spanish Reformed Episcopal Church (, IERE) is the church of the Anglican Communion in Spain. It was founded in 1880 and since 1980 has been an extra-provincial church under the metropolitan authority of the Archbishop of Canterbury. Previous to its organisation, there were several translations of the "Book of Common Prayer" into Spanish in 1623 and in 1707.


title: Book of Common Prayer

text: In 1881 the church combined a Spanish translation of the 1662 edition of the "Book of Common Prayer" with the Mozarabic Rite liturgy, which had recently been translated. This is apparently the first time the Spanish speaking Anglicans inserted their own "historic, national tradition of liturgical worship within an Anglican prayer book." A second edition was released in 1889, and a revision in 1975. This attempt combined the Anglican structure of worship with indigenous prayer traditions.


title: Book of Common Prayer

text: An Act of Parliament passed in 1563, entitled "An Act for the Translating of the Bible and the Divine Service into the Welsh Tongue", ordered that both the Old and New Testament be translated into Welsh, alongside the "Book of Common Prayer". This translation – completed by the then bishop of St David's, Richard Davies, and the scholar William Salesbury – was published in 1567 as "Y Llyfr Gweddi Gyffredin". A further revision, based on the 1662 English revision, was published in 1664.


title: Book of Common Prayer

text: The Church in Wales began a revision of the book of Common Prayer in the 1950s. Various sections of authorised material were published throughout the 1950s and 1960s; however, common usage of these revised versions only began with the introduction of a revised order for the Holy Eucharist. Revision continued throughout the 1960s and 1970s, with definitive orders being confirmed throughout the 70s for most orders. A finished, fully revised Book of Common Prayer for use in the Church in Wales was authorised in 1984, written in traditional English, after a suggestion for a modern language Eucharist received a lukewarm reception.


title: Book of Common Prayer

text: In the 1990s, new initiation services were authorised, followed by alternative orders for morning and evening prayer in 1994, alongside an alternative order for the Holy Eucharist, also in 1994. Revisions of various orders in the Book of Common Prayer continued throughout the 2000s and into the 2010s.


title: Book of Common Prayer

text: As for other parts of the British Empire, the 1662 Book of Common Prayer was initially the standard of worship for Anglicans in New Zealand. The 1662 Book was first translated into Maori in 1830, and has gone through several translations and a number of different editions since then. The translated 1662 BCP has commonly been called Te Rawiri ("the David"), reflecting the prominence of the Psalter in the services of Morning and Evening Prayer, as the Maori often looked for words to be attributed to a person of authority. The Maori translation of the 1662 BCP is still used in New Zealand, particularly among older Maori living in rural areas.


title: Book of Common Prayer

text: After earlier trial services in the mid-twentieth century, in 1988 the Anglican Church of Aotearoa, New Zealand and Polynesia authorised through its general synod "A New Zealand Prayer Book, He Karakia Mihinare o Aotearoa" intended to serve the needs of New Zealand, Fiji, Tonga, Samoa and the Cook Island Anglicans. This book is unusual for its cultural diversity; it includes passages in the Maori, Fijian, Tongan and English languages. In other respects, it reflects the same ecumenical influence of the Liturgical Movement as in other new Anglican books of the period, and borrows freely from a variety of international sources. The book is not presented as a definitive or final liturgical authority, such as the use of the definite article in the title might have implied. While the preface is ambiguous regarding the status of older forms and books, the implication however is that this book is now the norm of worship for Anglicans in Aotearoa/New Zealand. The book has also been revised in a number of minor ways since the initial publication, such as by the inclusion of the Revised Common Lectionary and an online edition is offered freely as the standard for reference.


title: Book of Common Prayer

text: The Anglican Church of Australia, known officially until 1981 as the Church of England in Australia and Tasmania, became self-governing in 1961. Its general synod agreed that the "Book of Common Prayer" was to "be regarded as the authorised standard of worship and doctrine in this Church". After a series of experimental services offered in many dioceses during the 1960s and 70s, in 1978 "An Australian Prayer Book" was produced, formally as a supplement to the book of 1662, although in fact it was widely taken up in place of the old book. The AAPB sought to adhere to the principle that, where the liturgical committee could not agree on a formulation, the words or expressions of the "Book of Common Prayer" were to be used, if in a modern idiom. The result was a conservative revision, including two forms of eucharistic rite: a First Order that was essentially the 1662 rite in more contemporary language, and a Second Order that reflected the Liturgical Movement norms, but without elements such as a eucharistic epiclesis or other features that would have represented a departure from the doctrine of the old book. "An Australian Prayer Book" has been formally accepted for usage in other churches, including the Reformed Episcopal Church in the United States.


title: Book of Common Prayer

text: "A Prayer Book for Australia", produced in 1995 and again not technically a substitute for the 1662 prayer book, nevertheless departed from both the structure and wording of the "Book of Common Prayer", prompting conservative reaction. Numerous objections were made and the notably conservative evangelical Diocese of Sydney drew attention both to the loss of "BCP" wording and of an explicit "biblical doctrine of substitutionary atonement". Sydney delegates to the general synod sought and obtained various concessions but that diocese never adopted the book. The Diocese of Sydney has instead developed its own prayer book, called "Sunday Services", to "supplement" the 1662 prayer book (which, as elsewhere in Australia, is rarely used), and preserve the original theology which the Sydney diocese asserts has been changed. In 2009 the diocese published "Better Gatherings" which includes the book "Common Prayer" (published 2012), an updated revision of "Sunday Services".


title: Book of Common Prayer

text: The Anglican Church of Canada, which until 1955 was known as the Church of England in the Dominion of Canada, or simply the Church of England in Canada, developed its first "Book of Common Prayer" separately from the English version in 1918, which received final authorisation from General Synod on 16 April 1922. The revision of 1959 was much more substantial, bearing a family relationship to that of the abortive 1928 book in England. The language was conservatively modernised, and additional seasonal material was added. As in England, while many prayers were retained though the structure of the Communion service was altered: a prayer of oblation was added to the eucharistic prayer after the "words of institution", thus reflecting the rejection of Cranmer's theology in liturgical developments across the Anglican Communion. More controversially, the Psalter omitted certain sections, including the entirety of Psalm 58. General Synod gave final authorisation to the revision in 1962, to coincide with the 300th anniversary of the 1662 Book of Common Prayer. A French translation, "Le Recueil des Prières de la Communauté Chrétienne", was published in 1967.


title: Book of Common Prayer

text: After a period of experimentation with the publication of various supplements, the "Book of Alternative Services" was published in 1985.


title: Book of Common Prayer

text: The "Book of Common Prayer" has also been translated into these North American indigenous languages: Cowitchan, Cree, Haida, Ntlakyapamuk, Slavey, Eskimo-Aleut, Dakota, Delaware, Mohawk, Ojibwe.


title: Book of Common Prayer

text: Joseph Gilfillan was the chief editor of the 1911 Ojibwa edition of the "Book of Common Prayer" entitled "Iu Wejibuewisi Mamawi Anamiawini Mazinaigun" ("Iw Wejibwewizi Maamawi-anami'aawini Mazina'igan").