DOCSLIB.ORG

Coding Rubric and Anchor Texts for the Global Populism Database a Team Populism Project with the Guardian

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Coding Rubric and Anchor Texts for the Global Populism Database a Team Populism Project with the Guardian CODING RUBRIC AND ANCHOR TEXTS FOR THE GLOBAL POPULISM DATABASE A TEAM POPULISM PROJECT WITH THE GUARDIAN March 5, 2019 These are the documents used in training example of a 0, and that of Stephen Harper coders and coding speeches for the Global (Canada) as a 1. These are given during the Populism Database, a database measuring the first day or in preparation for the second day populist discourse of country chief and are considered relatively easy speeches executives across the globe, constructed by to code. The speeches by Sarah Palin (US), members of Team Populism in collaboration Barack Obama (US), and George W. Bush with a number of partners, including The (US) are given in preparation for the third day Guardian, Brigham Young University, and are more challenging. The speech by Central European University, IE University Obama is the most straightforward and is and Universidad Diego Portales. given between a 0 and 0.5. The one by Palin The same documents have been used for is another “in between” speech, with a score training coders since 2013, and with minor around 1.5. The Bush speech is the most modifications since the very first round in challenging and is used to highlight the 2005 (in 2011, a second round of practice importance of content over tone; its speeches was added, and in 2013 minor Manichaean outlooks hints at something changes in wording were made to the rubric strongly populist (many coders give it a 2 at and the criteria for sampling). The first is a first), but the absence of a conspiring elite blank copy of the coding rubric (2 pages), (Islamic fundamentalists are not a followed by a description of the criteria for meaningful international or domestic elite) or sampling speeches (1 page). Both of these any references to restoring a subverted were distributed and discussed during a series system demonstrate that it deserves of four training sessions. something much closer to a 0. Following these are copies of all of the Coders are given an additional set of three anchor texts (the speeches used in training). training speeches in preparation for a fourth The first speech, by Robert Mugabe and final day of training. These are selected (Zimbabwe), is used during the first training from the countries they will be coding, in session, while the others are given to coders their native language; whenever possible, to read on their own as homework; the results these are speeches that other coders have were discussed in the following session. already coded. Speeches are selected to The speeches by Mugabe and Evo reflect a range of populist discourse, from Morales (Bolivia) are given as examples of a low to high. Because these are customized for score of 2, that of Tony Blair (UK) as an each country, they are not reproduced here. 2 Name of politician: Title of Speech: Date of Speech: Category: Grader: Date of grading: Final Grade (delete unused grades): 2 A speech in this category is extremely populist and comes very close to the ideal populist discourse. Specifically, the speech expresses all or nearly all of the elements of ideal populist discourse, and has few elements that would be considered non-populist. 1 A speech in this category includes strong, clearly populist elements but either does not use them consistently or tempers them by including non-populist elements. Thus, the discourse may have a romanticized notion of the people and the idea of a unified popular will (indeed, it must in order to be considered populist), but it avoids bellicose language or references to cosmic proportions or any particular enemy. 0 A speech in this category uses few if any populist elements. Note that even if a manifesto expresses a Manichaean worldview, it is not considered populist if it lacks some notion of a popular will. Populist Pluralist It conveys a Manichaean vision of the world, The discourse does not frame issues in moral that is, one that is moral (every issue has a terms or paint them in black-and-white. strong moral dimension) and dualistic Instead, there is a strong tendency to focus on (everything is in one category or the other, narrow, particular issues. The discourse “right” or “wrong,” “good” or “evil”) The will emphasize or at least not eliminate the implication—or even the stated idea—is that possibility of natural, justifiable differences of there can be nothing in between, no fence- opinion. sitting, no shades of grey. This leads to the use of highly charged, even bellicose language. The moral significance of the items The discourse will probably not refer to any mentioned in the speech is heightened by reified notion of history or use any cosmic ascribing cosmic proportions to them, that is, proportions. References to the spatial and by claiming that they affect people temporal consequences of issues will be everywhere (possibly but not necessarily limited to the material reality rather than any across the world) and across time. Especially mystical connections. in this last regard, frequent references may be made to a reified notion of “history.” At the same time, the speaker will justify the moral significance of his or her ideas by tying them to national and religious leaders that are generally revered. 3 Although Manichaean, the discourse is still Democracy is simply the calculation of votes. democratic, in the sense that the good is This should be respected and is seen as the embodied in the will of the majority, which is foundation of legitimate government, but it is seen as a unified whole, perhaps but not not meant to be an exercise in arriving at a necessarily expressed in references to the preexisting, knowable “will.” The majority “voluntad del pueblo”; however, the speaker shifts and changes across issues. The common ascribes a kind of unchanging essentialism to man is not romanticized, and the notion of that will, rather than letting it be whatever 50 citizenship is broad and legalistic. percent of the people want at any particular moment. Thus, this good majority is romanticized, with some notion of the common man (urban or rural) seen as the embodiment of the national ideal. The evil is embodied in a minority whose The discourse avoids a conspiratorial tone and specific identity will vary according to does not single out any evil ruling minority. It context. Domestically, in Latin America it is avoids labeling opponents as evil and may not often an economic elite, perhaps the even mention them in an effort to maintain a “oligarchy,” but it may also be a racial elite; positive tone and keep passions low. internationally, it may be the United States or the capitalist, industrialized nations or international financiers or simply an ideology such as neoliberalism and capitalism. Crucially, the evil minority is or was recently The discourse does not argue for systemic in charge and subverted the system to its own change but, as mentioned above, focuses on interests, against those of the good majority or particular issues. In the words of Laclau, it is the people. Thus, systemic change is/was a politics of “differences” rather than required, often expressed in terms such as “hegemony.” “revolution” or “liberation” of the people from their “immiseration” or bondage, even if technically it comes about through elections. Because of the moral baseness of the Formal rights and liberties are openly threatening minority, non-democratic means respected, and the opposition is treated with may be openly justified or at least the courtesy and as a legitimate political actor. minority’s continued enjoyment of these will The discourse will not encourage or justify be seen as a generous concession by the illegal, violent actions. There will be great people; the speech itself may exaggerate or respect for institutions and the rule of law. If abuse data to make this point, and the data is abused, it is either an innocent mistake language will show a bellicosity towards the or an embarrassing breach of democratic opposition that is incendiary and standards. condescending, lacking the decorum that one shows a worthy opponent. Overall Comments (just a few sentences): 4 CRITERIA FOR SELECTING SPEECHES road, park, or building. You will probably April 2013 find a number of these on the government website. Given a choice, look for a speech Generally, we need a speech that is at least 2- that is given to a small, local audience rather 3 pages long, or about 2,000 words, in order than a national one, and to a domestic to have enough text to analyze. We will use audience rather than an international one— an extremely long speech (>5 pages) if it is we prefer something obscure in order to see the only one available in the category or is whether the chief executive uses a populist clearly the right speech for that category (as discourse in settings with little apparent in the case of a famous speech), but given a significance. If you have a lot to choose from, choice, we prefer something shorter to make pick the most recent. your work a little easier. We will also use an extremely short speech (1 page or less), but International: Here we are looking for a only if it is the only one available. Where the speech whose primary audience, or a leader has been in office several years (say, significant part of the audience, consists of because this is the last year in a 6-year term) citizens from other countries—leaders, and there are a variety of speeches available diplomats, or even ordinary people. There for a category, we generally prefer the most will be quite a few international speeches recent ones because they are the easiest to available, including on websites besides find.
Load more

Recommended publications
  • The Messenger August 2020
    The Messenger August 2020 Rector’s Corner With a few services under our belt now following the Phase 4 guidelines for returning to in-person worship, we continue to warm up the changes: two service times, masks, socially distant seating, no music or passing of the peace, and communion of one kind. These changes might have been, and may still be, difficult to accept, but you, the people of Grace, have shown the utmost patience and resilience throughout this pandemic. As we continue to adapt, I thought we might have a little fun with church history and go back in time to look at a few of the more curious changes that came out of our origin story, the English Reformation, and our roots in the Church of England. Henry VIII’s split from the Church in Rome in the 1530s plunged the English Church into more than a century-long identity crisis, with traditionalists and reformers playing tug of war for the Church’s soul, heaving back and forth on the rope that was the spectrum of catholic-to-reformed proclivities. All the while, the changing inclinations of the monarchy, now the head of the Church of England, dictated from above. Liturgically speaking, the way we conduct communion now is probably the most glaring change apart from the absence of singing. No longer do we use the altar rail and kneel. The congre- gation approaches the chancel steps single-file, and I dispense the body of Christ with a small pair of salad tongs I requisitioned from the kitchen and sanitized.
    [Show full text]
  • Anglican Worship and Sacramental Theology 1
    The Beauty of Holiness: Anglican Worship and Sacramental Theology 1 THE CONGRESS OF TRADITIONAL ANGLICANS June 1–4, 2011 - Victoria, BC, Canada An Address by The Reverend Canon Kenneth Gunn-Walberg, Ph.D. Rector of St. Mary’s, Wilmington, Delaware After Morning Prayer Friday in Ascensiontide, June 3, 2011 THE BEAUTY OF HOLINESS: ANGLICAN WORSHIP AND SACRAMENTAL THEOLOGY When I was approached by Fr. Sinclair to make this presentation, he suggested that the conceptual framework of the lectures would be that they be positive presentations of traditional Anglican principles from both a biblical and historical perspective and in the light of the contemporary issues in contrast to traditional Anglicanism, especially as expressed in the Affirmation of St. Louis and in the 39 Articles. The rubrics attached to this paper were that Anglican worship should be examined in the light of contemporary liturgies, the Roman Rite, and the proposed revision of the Book of Common Prayer to bring it in line with Roman views. This perforce is a rather tall order; so let us begin. The late Pulitzer Prize winning poet W.H. Auden stated that the Episcopal Church “seems to have gone stark raving mad…And why? The Roman Catholics have had to start from scratch, and as any of them with a feeling for language will admit, they have made a cacophonous horror of the mass. Whereas we had the extraordinary good fortune in that our Prayer Book was composed at exactly the right historical moment. The English language had become more or less what it is today…but the ecclesiastics of the 16 th century still professed a feeling for the ritual and ceremonies which today we have almost entirely lost.” 1 While one might quibble somewhat with what he said, he certainly would have been more indignant had he witnessed me little more than a decade after his death celebrating the Eucharist before the Dean and Canons of St.
    [Show full text]
  • Lt Commentaries, Euch 2004 6, Dec 2010
    1 THE STUDY OF LITURGY: THE EUCHARIST IN THE BOOK OF COMMON PRAYER 2004 COMMENTARY BY THE REVD CANON M.C. KENNEDY, M.A., B.D., Ph.D. TOGETHER WITH SERMONS ON EUCHARISTIC DOCTRINE PREACHED IN TWO CATHEDRALS CONTENTS Part 1 (Celebration of the Eucharist, general principles) 5 Constitution and Canons 5 General Directions for Public Worship 15 PART TWO (Celebration of the Eucharist, commentary and guidelines) A. Traditional Rite, Holy Communion One 17 (1) Preparation 17 (2) The Service - from the Lord’s Prayer to the Collect 19 (3) The Service - The Ministry of the Word 21 (4) The Service - Offertory and the Prayer for the Church Militant 22 (5) The Service - Long Exhortations to Comfortable Words 25 (6) The Service - Sursum Corda, Preface and Sanctus 25 (7) The Service - Prayer of Humble Access and Prayer of Consecration 27 (8) The Service - Communion of priest and people 29 (9) The Service - Lord’s Prayer and Post-Communion Prayers 30 (10) The Service - Gloria in Excelsis and the Blessing 31 (11) The Service - Disposal of the elements and the ablutions 31 (12) The Service - Procession to Vestry and Vestry Prayers 32 The Exhortations 33 The Declaration on Kneeling 34 Notes authorized by the General Synod for Holy Communion One 35 Part Three (Celebration of the Eucharist, commentary and guidelines) B. Modern Language Rites, Holy Communion Two 37 (1) Preparation 37 (2) Comparison with traditional rite 37 (3) Commentary on the Order of Service 38 The Structure of the Service 39 The Gathering of God’s People 39 The Greeting 39 The Collect for
    [Show full text]
  • The Expression of Devotion in Forms of Worship
    202 THE EXPRESSION OF DEVOTION THE EXPRESSION OF DEVOTION IN FORMS OF WORSHIP. BY THE REV. ALFRED FAWKES, M.A., Vicar of Ashby St. Ledgers : Chaplain to the Bishop of Durham. r. THE subject of this paper, "The Expression of Devotion in Forms of Worship," is one to which an unnecessary and undesirable prominence has been, and still is, given in the Church of England. The Vestiarian Controversy-a dispute as to the shape, colour and material of the official dress of the clergy­ began early. Hooker described the questions raised by it as being " in truth such silly things that very easiness doth make them hard to be disputed of in serious manner." 1 The times were critical. The Pope and the Jesuits were plotting the assassination of Queen Elizabeth ; the Spanish Armada was thundering up the Channel; the Reformation rocked to its founda­ tions-and the English clergy were distracted over such questions as the respective claims of Bishops and Presbyters; gowns and surplices, round or square caps. The ritual disputes of to-day are no less foolish and mischievous. For now, as then, the times are critical. " The English Church," writes one of the ablest of its Bishops, " has an immense opportunity, which the clergy are throwing away. Our internal dissensions are caused by puerilities which we thought had been discarded for good centuries ago. All our disputes about Reservation and the like are entirely outside the main stream of modern thought, and can only produce irritated contempt in the mind of any educated man who has had a reasonable training in scientific method.
    [Show full text]
  • 1-8 Three Weeks Ago We Began Our Look at the Reformation. Today, We Look at the English Reformation
    1-8 Three weeks ago we began our look at the Reformation. Today, we look at the English Reformation. No reformation has more facets to it than the English Reformation, and for England, geography played a major role. Personalities loom large - John Wycliff, Henry VIII, William Tyndall, Thomas Cromwell, Thomas Cranmer, Martin Bucer and others. Beginning in the 12th century, a new player on the stage, universities, contributed. The remoteness of England from the center of religious power was critical, whether it was Rome, Avignon or Wittenberg, Communications were difficult; travel was difficult; language was difficult. Because it was somewhat remote, the British Isles were an afterthought in Christianity for many centuries. When he arrived in 597, the papal missionary Augustine of Canterbury was shocked to find a booming pervasive Christianity. The Celtic form of Christianity had been growing for at least four centuries, but who knew? The Synod of Whitby in 672 changed more toward Roman practice, but it incorporated Celtic ideas. Over time, the Roman practices became the norm and of course, the invasion of England by William the Conqueror in 1066 brought with it a dominance of Roman practice. Two new universities in England began to attract scholars, and they training the best of British minds. Oxford was started around 1167; Cambridge was started by 1209. An Oxford trained scholar, John Wycliff, in the 14th Century created a considerable controversy when Wycliff advised his local lord, John of Gaunt, to tell Parliament not to comply when the Pope demanded financial support from England. He argued that the church was already too wealthy and that Christ called his disciples to poverty, not wealth.
    [Show full text]
  • An Instructed Eucharist at Zion Episcopal Church by the Reverend Sarah E. Saxe February 12, 2017 (Year A, Epiphany 6) Postures
    An Instructed Eucharist at Zion Episcopal Church By the Reverend Sarah E. Saxe February 12, 2017 (Year A, Epiphany 6) Postures When worshipping God or praying to God, what were the postures of our ancestors – the ancient Hebrews? Today’s reading from Deuteronomy (30:15-20) tells us: We bow down. This posture appears 33 times in the Old Testament. The purpose of the Solemn Bow – bowing at the waist (demonstrate) - is to “acknowledge the sacredness of an object or person.” This morning I not only bowed to the altar but then I turned and bowed to you, for I believe that each of you is sacred. Remnants of this Old Testament bow are seen here at Zion: when the symbol of Christ, the cross passes by, we make a solemn bow; when the altar party reverences the altar; at the affirmation of the incarnation during the Nicene Creed (make solemn bow, “he came down from heaven…”); and during the first part of the Sanctus (bow, “Holy Holy Holy Lord…). And people in other churches may bow down before the Blessed Sacrament – the body and blood of Christ. Another remnant of the ancient Hebrew bow is seen during Lent when, instead of a Blessing, the deacon invites a Solemn Prayer by bidding the people to “Bow down before the Lord.” You’ll hear these words in a couple of weeks. And yet another remnant appears during the reading of the Passion on Palm Sunday. A period of silence follows the section where Jesus dies. The people may kneel or make a solemn bow during that period.
    [Show full text]
  • Welding Technology
    Title 7: Education K-12 Part 64: Manufacturing, Career Pathway Welding Technology Program CIP: 48.0508 – WELDING Ordering Information Research and Curriculum Unit for Workforce Development Vocational and Technical Education Attention: Reference Room and Media Center Coordinator P.O. Drawer DX Mississippi State, MS 39762 www.rcu.msstate.edu/curriculum/download/ 662.325.2510 Direct inquiries to Doug Ferguson Andy Sims Instructional Design Specialist Program Coordinator P.O. Drawer DX Office of Vocational Education and Workforce Mississippi State, MS 39762 Development 662.325.2510 Mississippi Department of Education E-mail: [email protected] P.O. Box 771 Jackson, MS 39205 601.359.3479 E-mail: [email protected] Published by Office of Vocational and Technical Education Mississippi Department of Education Jackson, MS 39205 Research and Curriculum Unit for Workforce Development Vocational and Technical Education Mississippi State University Mississippi State, MS 39762 Doug Ferguson, Author Robin Parker, EdD, Coordinator of Workforce Education Jolanda Harris, Educational Technologist Amy Johnson, Multimedia Specialist Johnny Jones, Digital Print Specialist Louis Randle, Binding Specialist Kelly Agee, Editor Kim Harris, Graphic Artist The Research and Curriculum Unit (RCU), located in Starkville, MS, as part of Mississippi State University, was established to foster educational enhancements and innovations. In keeping with the land grant mission of Mississippi State University, the RCU is dedicated to improving the quality of life for Mississippians. The RCU enhances intellectual and professional development of Mississippi students and educators while applying knowledge and educational research to the lives of the people of the state. The RCU works within the contexts of curriculum development and revision, research, assessment, professional development, and industrial training.
    [Show full text]
  • A Turning Point in Prayer Book Revision
    A Turning Point in Prayer Book Revision RoGER BECKWITH NO, this is not an article about the Series 3 Communion service. At least, Series 3 is not its main subject. It is primarily concerned with four new Communion services which are very little known in England, but which deserve to be known and studied throughout the Anglican world. The purpose of the article is to examine the way the four services deal with the crucial points of controversy in eucharistic revision, and in the course of the article a comparison will be made with Series 3 to see whether that service deals with them in a similarly satisfactory manner. If so, it will of course deserve to be ranked with the other four under the sort of title with which our article begins. If not, a Series 4 will be seen to be needed. The four services in question are those of the Church of England in Australia, the province of Tanzania and the diocese of Chile. Australia has two experimental Communion services, one a conservative revision of 1662, published in Sunday Services Revised, 1 the other an original liturgy, first drafted by Bishop Donald Robinson of Parramatta, Sydney, and revised three times since, the latest draft being published under the title Australia 1973. 1 Tanzania has a single new Communion service, in Swahili and English, recently published, and aimed at uniting the very diverse traditions and uses of the country. a Chile has a com­ plete Prayer Book of its own, hitherto published only in Spanish.' That the Series 3 Communion service is on a par with these must not be taken for granted, simply because of the effort that has gone into it and the claims that have been made for it.
    [Show full text]
  • ABSTRACT Anglo-Catholics, and Specifically Those in the Anglican Catholic Church (ACC), a Continuing Or Traditionalist Anglican
    1 ABSTRACT Anglo-Catholics, and specifically those in the Anglican Catholic Church (ACC), a Continuing or Traditionalist Anglican Church, have asserted that the only legitimate doctrine of the Eucharistic Presence is a “realistic” one. A Biblically, historically, and doctrinally sensitive examination, however, of Anglican formularies (the Articles of Religion, the Ordinal, and the Book of Common Prayer–representing the doctrine, discipline, and worship of the Anglican Church) demonstrates that they do not teach this doctrine, that the Formularies were written purposely to exclude medieval “realistic” interpretations of the Presence, that the authentic Anglican doctrine of the Presence of Christ in the Lord’s Supper is one of “dynamic symbolism,” and that a “realistic” doctrine of Eucharist is a 19th century innovation and importation into the Anglican Church. The Anglo-Catholic adoption of “Benediction of the Blessed Sacrament” is used as a test case, criticized, and found severely wanting. A positive appreciation and evaluation of the classic Anglican doctrine (following Ridley, Cranmer, Jewel, Hooker, Jeremy Taylor, Cosin, the Nonjurors, and the Wesleys) and its attendant spirituality is given.. The baleful effects of an overly “realistic” view of the Sacrament as adopted by Anglo-Catholics are traced in the pseudo-historical apologetics of the ACC; its infelicitous effects on the ACC’s relations to other Continuing Anglican churches and to other non-Roman Catholic groups are examined. A conscious re-dedication of the ACC to its Reformation heritage and doctrines is necessary, and a new dedication to bettering pan-Anglican and ecumenical relationships is required. SUGGESTED LIBRARY OF CONGRESS CATALOGING Barber, Philip E.
    [Show full text]
  • A BRIEF HISTORY of the ENGLISH REFORMATION
    a BRIEF HISTORY OF The eNGLISh ReFORMATION © Mark Barry 2009 | visualunit.me | Please do not republish without permission, but feel free to copy for personal use. REIGN 1509-1547 1547-1553* 1553-1558 1558-1603 MONaRCH heNRY VIII eDWARD VI MARY I eLIZABeTh I SPOUSE/S 1) CATheRINe OF ARAGON * Delegated authority: PhILLIP II OF SPAIN ◄ (Spain) married: 1509; gave • Duke of Sommerset birth to Mary I; died: 1536. (1547-1550) • Duke of 2) ANNe BOLeYN Northumberland married: 1533; gave birth to (1550-1553) Elizabeth I; died: 1536. 3) JANe SeYMOUR married: 1536; gave birth to Edward VI; died: 1537. 4) ANNe OF CLeVeS (Germany) married: 1540; died 1557. 5) CATheRINe hOWARD married: 1540; died 1542. 6) CATheRINe PARR ◄ married: 1543; died 1548. STaTE From Papal Catholicism From Catholicism > From Protestantism > From Papal Catholicism RELIGION > to Catholicism to Protestantism to Papal Catholicism > to Protestantism aLLIES & • Thomas Cromwell • Duke of Sommerset • The Papacy • Archbishop Parker aDVISORS • Archbishop Cranmer • Duke of • Spain • Bishop Jewel Northumberland • Archbishop Grindal • Cardinal • Archbishop Cranmer • Archbishop Whitgift Pole • William Perkins • Bishop • Richard hooker Gardiner ENEMIES • The Papacy • The Papacy • France • The Papacy • Spain • Spain • Spain • elizabeth I • France • France • France • hooper, Ridley,q • Mary I Latimer & Cranmer • Mary Queen • Bishop (all executed) of Scots Gardiner • The Puritans? REIGN 1509-1547 1547-1553* 1553-1558 1558-1603 MONaRCH heNRY VIII eDWARD VI MARY I eLIZABeTh I STaTE From Papal Catholicism
    [Show full text]
  • New Prayer Book
    THE NEW PRAYER BOOK BEING A CHARGE DELIVERED TO THE BY THE SAME A UTHOR CLERGY 15 CHURCHWARDENS OF THE ECONOMICS& CHRISTIANITY. IS. net DIOCESE OF GLOUCESTER ON THE JESUS CHRIST IN HISTORY AND FAITH. 6s, net OCCASION OF H IS SECOND VISITATION THE CHURCH OF ENGLAND. 1 25 net THE LIFE AND TEACHING OF JESUS BY THE CHRIST. 125. net THE DOCTRINE OF THE CHURCH ARTHUR CAYLEY HEADLAM AND CHRISTIAN REUNION. C. H ., D.D. Bampton Lectures, 1920. us. net LORD BIS Il OP OF GLOUCESTER HISTORY, AUTHORITY, AND THEOLOGY. 6s. net ST . PAUL & CHRISTIANITY, 6s. net THE MIRACLES OF THE NEW TESTAMENT. 7s. 6d. net THE REVENUES OF THE CHURCH OF ENGLAND. 2 5. 6d. eet LONDON JOHN MURRAY, ALBEMARLE STREET, W. 192 7 CONTENTS PAQE THE OHARGE I I. REASONS FOR REVISION 4 II. MORNING AND EVENING PRAYER - 19 III. TilE LITANY AND ATI-IANA SIAN CREED 25 IV. THE COLLECTS, EPISTLES, AND GOSPELS 29 V. THE OCCASIONAL OFFICES· 35 FIRST E[JJTIOX . , .. April 1927. VI. THE ORDINAL 39 Reprinted ........ May 1927. VII. THE OOMMUNION OFFICE - 43 VIII. VESTMENTS 55 IX. THE ALLEGED DOCTRINAL OHANGES 59 X. RESERVATION 82 XI. PRAYERS FOR THE DEAD 90 XII. SOME G~~NERAL CONSIDERATIONS 94 APPENDIX CONSECRATION PRAYERS I. TIlE ApOSTOLIC TRADITION OF HII'POLYTUS 103 2. SERAPION 105 3. THE LITURGY OF ST. CHRYSOSTOM 108 ,- 4. GALLICAN III 5. l{OME 113 I 'Hl ~ TED 11' (l)(l:AT HH I T,ll !'i BY 6. THE FIRST PRAYER BOOK OF EnWARD VI. (1549) 115 U II . L1!'i(~ A:; D SU!'i~ , LT l>.
    [Show full text]
  • Prayer Book Development to 1662
    Prayer Book Development to 1662 BY GEOFFREY BROMILEY T is fitting that on this third centenary of the 1662 Prayer Book we I should reconsider its distinctive features in relation to preceding books. It is also appropriate that we should briefly consider possible revision in the light of current needs. The fact that the established book is still the authorized standard of public worship is no small tribute to the enduring quality of this work which consummated the liturgical side of the English Reformation. It raises of itself the question as to the characteristics which have enabled the work to meet the liturgical requirements of successive generations. It also raises the challenge that in any revision undertaken the principles underlying the authorised book should not be lightly abandoned but carefully evaluated and perpetuated. The 1662 book was the final product of a process of development which belonged essentially to the Reformation period. Luther him­ self, followed by his own adherents and also by Zwingli in ZUrich, set the pattern of providing public worship as well as the Bible in the language of the people, and of revising as well as translating existing services to bring them into conformity with new needs and doctrines. Hence it is not surprising that, once the English Bible was set up and the crisis of the 1539 Act had passed, Cranmer set in hand as his second major task the giving to the English people of revised forms of worship in their own tongue. * * * * In the early days there is little doubt that the main inspiration was Lutheran.
    [Show full text]