Translations of the Book of Common Prayer

Beginning in 1999, I have worked on digitizing the Book of Common Prayer in languages other than English. This is a current list of languages. Links are available at this address.

  1. Addo
  2. Afrikaans
  3. Ainu
  4. Amharic
  5. Aoba
  6. Arabic
  7. Arapaho
  8. Armeno-Turkish
  9. Arosi
  10. Ateso
  11. Awabakal Dialect
  12. Bandi
  13. Bemba
  14. Binandere
  15. Bislama
  16. Bontok Igorot
  17. Bugotu
  18. Bukar
  19. Bullom So
  20. Cheke Holo
  21. Cherokee
  22. Cheyenne
  23. Chichewa
  24. Chinese
  25. Chinsenga
  26. Chinyanja
  27. Chipewyan
  28. Cigogo
  29. Cornish
  30. Cree
  31. Dakota
  32. Deg Xinag
  33. Dinka
  34. Eastern Canadian Inuktitut (Eastern Arctic Eskimo)
  35. English
  36. Eskimo (Point Hope Dialect)
  37. Fijian
  38. Florida Language
  39. French
  40. German
  41. Giatikshan
  42. Grebo
  43. Greek
  44. Haida
  45. Hausa
  46. Hawai’ian
  47. Hebrew
  48. Hindi
  49. “Hindoostanee”
  50. Hungarian
  51. Iban
  52. Igbo
  53. Italian
  54. Japanese
  55. Kamba
  56. Karamojong
  57. Khmer
  58. Kigiryama
  59. Kikuyu
  60. Kirundi
  61. Kisi
  62. Korean
  63. Kreyol
  64. Kwagūtl
  65. Kwanyama
  66. Kwara’ae
  67. Lau
  68. Lavukaleve
  69. Lombaha
  70. Longu
  71. Luganda
  72. Luhya
  73. Maasai (Samburu)
  74. Maewo
  75. Maisin
  76. Malagasy
  77. Malay
  78. Manx
  79. Marathi
  80. Masaba
  81. Merelava
  82. Miriam
  83. Mohawk
  84. Mota
  85. Mundari
  86. Nduindui
  87. Neklakapamuk
  88. Nishga
  89. Norwegian
  90. Nume
  91. Nupe
  92. Ojibwe
  93. Orokaiva (Pereho)
  94. Ottawa Ojibwe
  95. Pashto
  96. Persian
  97. Raga
  98. Russian
  99. Sa’a
  100. Samburu
  101. Samoan
  102. Santa Ana
  103. Saulteaux
  104. Selako
  105. Serbian
  106. Sesutho
  107. Seychellois Creole
  108. Shekiri
  109. Shona
  110. Shoshoni
  111. Sikaiana
  112. Sindhi
  113. Spanish
  114. Swedish
  115. Tagalog
  116. Taita
  117. Tamil
  118. Taveta
  119. Telugu
  120. Thai
  121. Tigara
  122. Tikopia
  123. Toga
  124. Tok Pisin
  125. Tongan
  126. Ubir
  127. Ukrainian
  128. Ulawa
  129. Upper Koyukon
  130. Vai
  131. Vaturanga
  132. Vietnamese
  133. Welsh
  134. Western Eskimo
  135. Wichí
  136. Yiddish
  137. Zimshian
  138. Zulu
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High Dyes (1968)

It’s hard to ascertain a norm
For Anglicans in uniform;
A Church that numbers devotees
In thirty-nine varieties;
To which, it seems we need to bring
A little bit of everything.

A coat of many colours built
In pattern, like a patchwork quilt,
With strings of ornamental beads,
To symbolize our private creeds;
A variegated, motley dress,
Of perfect comprehensiveness.

Which uniform of varied hue,
Would need a color-filter too,
That faithful friends might choose the best,
And shun the hues that they detest,
And members of the C. of E.
Discern the things they want to see.

Since party-politics, in church,
Are giving ground before research,
We’d mostly use unstable dyes,
And hope that water from the skies
Would make the vivid colours run,
And coalesce them into one.

Our efforts to attain a norm
For Anglicans in uniform,
Unhappily, does not appear
The easiest of tasks, we fear,
Within a Church that came to be
By Act of Uniformity!

—S.J. Forrest, Parson’s Play-pen (London: Mowbray, 1968), pp. 19-20.

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NYTSD yearbooks are digitized and available online

Wayne Kempton, archivist and historiographer of the Diocese of New York, has digitized a run of twenty-two year books for the New York Training School for Deaconesses (NYTSD), formerly located on the grounds of the Cathedral of St. John the Divine in Morningside Heights. The NYTSD, founded in 1891 by Mary Twing (1845-1901) and William Reed Huntington (1838-1909), was a major center for women’s formation in ministry until it closed in 1948. NYTSD year books contain a wealth of information about the school: the names and positions of faculty, admission procedures, curricula, calendars and daily schedules, lists of students and graduates, and appendices with liturgical forms.

The collection, spanning from 1894 to 1927, is available online free of charge through Project Canterbury at the following URL: http://anglicanhistory.org/women/nytsd/ . Anyone with information about the whereabouts of missing volumes for 1919, 1921, 1923, 1924 and 1926 may contact the diocesan archives at archives@dioceseny.org or 212-316-7419.

This collection supplements the earlier work of the Episcopal Women’s History Project in digitizing the NYTSD alumnae bulletins from 1913 to 1967 (available online at http://www.ewhp.org/resources/nytsd/ ).

NEHA life member Richard J. Mammana is archivist of the Living Church Foundation and a member of the Connecticut Academy of Arts and Sciences.

—From The Historiographer, Vol. 58, No. 2, Spring, 2018, p. 10.

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Major James Brown of Franklin, Pennsylvania

Major James Brown was an excellent little man, who lived at the lower end of town, down toward Capt. Smith’s ferry. He was a drum-major of the land forces at Erie, in 1812, “who drummed up a tune that rushed the Americans right on to victory,” that “feared nothing of the face of clay.” Down near where the Union School building was what was in those days called “Parks meadow,” which was surrounded by a high board fence. The occupant of the meadow was an extremely cross and vicious bull that used to chase the young men and boys out of the lot on “a double quick.” The Major deprecated such consummate cowardice, and happening along there, said he would show them a lesson, that “he didn’t go through the war to come home a coward.” He went into the field toward the animal, which was surprised to see a man come so close and undaunted, crying out, “so boss, so boss, sukey! sukey! sukey!” in the most confident style, when suddenly the bull made a dive for him, roaring and bellowing. The Major turned quickly, threw up his hands, motioning back as he fairly flew across the field, saying as he went, “shoo there! shoo there!” just clearing the fence as the wild animal rushed against it with his horns.

—J.H. Newton, History of Venango County, Pennsylvania, and Incidentally of Petroleum (Columbus, Ohio: J.A. Caldwell, 1879) p. 478.

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Roman Priest Admitted (1921)

On Thursday, June 9th, in the chapel of the Diocesan House in Baltimore, the Rev. John W. Török, D.D., former Roman Catholic Monsignor, was received as a priest into the ministry of our Church by the Right Rev. John G. Murray, D.D., Bishop of Maryland. The Rev. W. M. Dame, president of the Standing Committee, presented Dr. Török. All the members of the Standing Committee were present; and also the two recommending priests, the Rev. Thomas Burgess, Secretary of the Foreign-born Americans Division, Department of Missions, and the Rev. George E. St. Claire.

The service, which was made wonderfully impressive, included the reading of the canon and an address by the Bishop to the applying priest, who then made a formal declaration and was formally received into our ministry by the Bishop, after which the Holy Eucharist was celebrated.

Dr. Török, who was a Greek Catholic (or Uniat) and a professor in the Uniat College in Rome, where he was in touch with the people of many races, is well-known in Europe as a Hungarian patriot and scholar. He came to this country in 1920 by permission of the Roman Propaganda Fidei Congregacio for the purpose of lecturing to the Hungarians on anti-Bolshevic propaganda. He has taken out his first papers as an American citizen. Dr. Török takes his place as a special assistant to the Rev. Thomas Burgess in the Foreign-born Americans Division of the Department of Missions, where he will prove of great value in helping to lead the Americanization and religious work among the unchurched immigrants from Middle Europe in the United States and where he will be of great assistance in many ways in addition to his particular work among the unchurched Magyars in America. Enormous numbers of these have left the Church of their native land and are out of touch with all religion and isolated from American life. They are thus a natural prey to Bolshevic propaganda.

Born in Hungary in 1890, after acquiring his lower and middle education at Budapest, studying law and philosophy at the Universities of Budapest and Tübingen, and receiving his theological training at Budapest, Eperjes, and at Rome, where he was ordained priest in 1914, Dr. Török in the year of his ordination was appointed chaplain in the Cathedral of Nyiregyhaza. Early in 1915, he was appointed professor of Canon Law in the Greek College at Rome, where he remained until 1917. When the Greek College was temporarily transferred to Switzerland on account of the war, he kept up very strong anti-German and anti-Hapsburg policies, and for this the Magyar Government instituted against him a suit for his “entente-friendship.” His case was heard directly at the outbreak of the revolution, and because all historical facts were in his favor, he was, of course, exonerated, and, consequently, considered a national hero. Under Bolshevism, they tried to hang him and he had to seek refuge from prison, in reality from the scaffold. Dr. Török was appointed Consistorial Councilor in 1919.

The Living Church, June 18, 1921, p. 232.

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Sine Nomine (1902)

I am a loyal Anglican,
A Rural Dean and Rector;
I keep a wife and pony-trap,
I wear a chest-protector.
I should not like my name to be
Connected with a party;
But still my type of service is
Extremely bright and hearty.

Of course, one has to keep abreast
Of changing times and manners;
A Harvest Festival we keep,
With Special Psalms—and banners;
A Flower-Service in July,
A Toy-Fund Intercession,
And, when the hens lay well, we hope
To start an Egg-Procession.

My wife and I composed a form
For dedicating hassocks,
Which (slightly changed) we also use
For surplices and cassocks;
Our Bishop, when we sent it for
His Lordship’s approbation,
Remarked: “A very primitive
And pleasing compilation.”

To pick the best from every school
The object of my art is,
And steer a middle course between
The two contending parties.
My own opinions would no doubt
Be labelled ‘High’ by many;
But all know well I would not wish
To give offence to any.

When first I came I had to face
A certain opposition,
And several friends in town advised
A short Parochial Mission;
I thought that quiet pastoral work
Would build foundations firmer.
It did. This year we started “Lights,”
Without a single murmur.

One ought, I’m certain, to produce
By gradual education
A tone of deeper Churchmanship
Throughout the population.
There are, I doubt not, even here
Things to be done in plenty;
But still—you know the ancient saw—
“Festina lentè—lenté.”

I humbly feel that my success,
My power of attraction,
Is mainly due to following
This golden rule of action:
“See all from all men’s point of view,
Use all men’s eyes to see with,
And never preach what anyone
Could ever disagree with.”

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The Asperges Come to Times Square (1933)

The leading article in The Chronicle for last month, which had for its thesis the fact that the Anglo-Catholic movement today is increasingly emphasizing Roman practices and doctrine, has been well borne out by a new practice instituted in the Protestant Episcopal Church of St. Mary the Virgin, in New York, on the first Sunday of October, which was observed as the Feast of the Dedication, and the opening of the Winter schedule of services. Before the High Mass on Sunday the Roman rite of the Asperges is now given each Sunday in this parish. For the benefit of readers of this periodical who are doubtless ignorant of this ceremony, we may continue and explain that the Asperges is the sprinkling of holy water over the priests and acolytes in the sanctuary and then over the faithful in the congregation. The name of the ceremony is taken from a portion of the Psalm which is chanted during the procession as the three sacred ministers, accompanied by the ceremonarius, who bears the holy water bucket, go down and up the aisle, the celebrant of the Mass casting water on either side of him as he passes along: Asperges me hyssopo et mundabor, that is to say, Thou shalt purge me with hyssop and I shall be clean, etc. The congregation at St. Mary’s, or, at least that portion of it which follows blindly and avidly all the latest importations from Rome which the Cowley Fathers introduce into this parish, were filled with rather more glee than devotion when they heard that the ceremony was to be instituted. They supposed that they would be “one up” on St. Ignatius’ Church, a rival to St. Mary’s in adding exotic rites. But those at St. Ignatius’ are not as slow as they have sometimes appeared to be to some folk down at St. Mary’s, and on the first Sunday in October St. Ignatius’ congregation were also sprinkled with holy water. However, with a difference. “We don’t do it the same as St. Mary’s,” one of the Ignatian congregation told us in a superior air, the difference being that instead of passing down the aisle, the priests simply stand at the gates of the sanctuary and sprinkle the people from that point. It is more simple and doubtless saves time. We understand that there are two other parishes in the Diocese which indulge in this rite—Corpus Christi, and St. Augustine’s Chapel, of Trinity Parish. Returning to St. Mary’s, as we might return to our mutton were we French, we are informed that the whole program of High Mass has taken on a very Roman tint. There is a great deal of plainsong, the propers and the secrets of the Mass are said as appointed in the Roman Missal, the processional hymn and the usual hymn before the Holy Gospel have been omitted. There is no doubt of the direction in which the Cowley wind is blowing. Before another few years St. Mary’s will be like all the other churches served by the Cowley Fathers—very Roman and very mechanic. This will be a distinct pity in the church life of New York, for although a man may have disagreed with the teachings at St. Mary’s, there has never been any denying the fact that from a musical standpoint it ranked very high. The finest Masses were sung superbly at St. Mary’s, and even the hymns were, in their own way, classics. They were selected not from one hymnal, but from many sources. A large number of them were based on German chorals, and they were not only of a high standard from a musical viewpoint, but they were high in literary quality. But this is all in keeping with the Cowley Fathers’ plan to “popularize” St. Mary’s, and great stress has been laid on what the Roman Church knows is popular, such as the cultus of the Sacred Heart, with Votive Masses on every first Friday, the dedicating of every Saturday to the Gran Madre di Dio, with a Votive Mass, which the calendar calls, “Of St. Mary on Saturday,” and also Votive Masses of St. Therese, who has been the most popular saint in the modern Roman Church, and the incentive for more cash being put in money-boxes than the world dreams. At Corpus Christi Church, in New York, we believe, there is a Guild of St. Therese, which meets to study the life of this recently-canonized saint, and to further her cultus in the Protestant Episcopal Church. All of this is simply by way of substantiating what the leading editorial of last month maintained. Many a movement has died from excesses on the part of some of its rattle-brained followers, and it sometimes appears as if the extreme Anglo-Catholics are going to wreck the whole movement in the Protestant Episcopal Church. We do not expect them to pay any attention to our predictions, but we have conferred seriously with many Anglo-Catholic lay-folk, and if the Anglo-Catholic clergy knew how they are increasingly alienating a large number of their lay-folk, they would perhaps stop awhile and catch their breath. They apparently agree with the Red Queen that it takes all the running they can do to keep in the same place.

—The Chronicle (Poughkeepsie), November, 1933, p. 43.

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2017 Advent Calendars

FMAC06.jpg

The Metropolitan Museum returns a relatively poor showing again this year with scaled-back offerings on Advent calendars, despite a dedicated catalog section for the same. The avian calendar is the most worthwhile; old customers will miss the New York-themed calendars.

The Art Institute of Chicago has an attractive, reusable calendar with 24 numbered doors behind which one can add small things.

The (US) National Gallery has a bland selection of ten calendars.

The (UK) National Gallery does a somewhat better job, especially in its provision of an Advent candle-calendar and the ongoing offering of the very wonderful altarpieces calendar.

Top prize for good calendars this year goes to the Fitzwilliam Museum at Cambridge, whose eight offerings cover themes religious, Japanese, and medieval.

The standout from Boston’s MFA is an Adoration of the Magi calendar based on a 1423 painting by Gentile da Fabriano.

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