Free and Candid Disquisitions

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Revision as of 19:33, 6 May 2024
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==Contents====Contents==
{{Quote box{{Quote box
|quote = "May not the ''length'' of our public service (especially on Sunday-mornings) be in some reasonable measure contracted? And will it not, on many accounts, be expedient to contract it? especially considering the indevotion and coolness of the present age; which we have reason to think the length of our service does not contribute to lessen."|quote = "May not the ''length'' of our public service (especially on Sunday-mornings) be in some reasonable measure contracted? And will it not, on many accounts, be expedient to contract it? especially considering the indevotion and coolness of the present age; which we have reason to think the length of our service does not contribute to lessen."
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''Free and Candid Disquisitions''{{apostrophe}}s appeal for unofficial revisions succeeded.<ref name=Cuming177178/> Between 1751 and 1768, a half dozen individuals created their own prayer revision formulas—including ''A New Form of Common-Prayer''—with each demonstrating varying degrees of influence from the 1689 proposal and Jones's work.<ref name=JasperDev16/>{{refn|group=note|During the 1751–1768 period, ten [[Liturgical book|liturgical texts]] total were privately published in England, with six being developments of the 1662 prayer book. Only one of these six, ''Beauty of Holiness'' (1752), was not explicitly ordered towards comprehending Dissenters.<ref>{{harvnb|Peaston|1940|pp=38, 42}}</ref>}} Of these six liturgies, only one was theologically orthodox and five made reference to ''Free and Candid Disquisitions''.<ref>{{harvnb|Peaston|1940|p=6}}</ref> [[Theophilus Lindsey]], a son-in-law of Francis Blackburne and Feathers Tavern petitioner, acquired a copy of Clarke's manuscript changes to the prayer book from [[John Disney (Unitarian)|John Disney]], another son-in-law of Blackburne. From this, Lindsey published a revised prayer book{{refn|group=note|The title of Lindsey's prayer book in its 1774 edition was ''The Book of Common Prayer Reformed according to the Plan of the late Dr Samuel Clarke''.<ref>{{harvnb|Jasper|1989|p=17}}</ref>}} which he used at his [[Essex Street Chapel]]. Crediting both Clarke and ''Free and Candid Disquisitions'',<ref>{{harvnb|Marshall|2004|p=116}}</ref> Lindsey's liturgy proved the dominant influence on [[Book of Common Prayer (Unitarian)|Unitarian prayer books]].<ref>{{harvnb|Jasper|1989|pp=17–18}}</ref>{{refn|group=note|Lindsey attributed his departure from ministry in the Church of England to a letter by [[William Robertson (Irish priest)|William Robertson]]; Robertson's own resignation from the established church was over liturgical concerns he had developed after reading ''Free and Candid Disquisitions''.<ref>{{harvnb|Stewart|2004}}</ref>}} [[Charles Wesley]]'s 1784 ''[[The Sunday Service of the Methodists|The Sunday Service of the Methodists in North America]]'' was very similar to Lindsey's liturgy, Jones's suggestions, and the Savoy Conference's Puritan proposals.<ref name=JasperDev19>{{harvnb|Jasper|1989|p=19}}</ref>{{refn|group=note|Wesley's service book also shows use of Calamy's history.<ref name=JasperDev19/> Unlike Unitarian revisions and the 1786 American proposed prayer book, Wesley's liturgies reflected Trinitarian orthodoxy.<ref>{{harvnb|Marshall|2004|pp=160–161}}</ref>}}''Free and Candid Disquisitions''{{apostrophe}}s appeal for unofficial revisions succeeded.<ref name=Cuming177178/> Between 1751 and 1768, a half dozen individuals created their own prayer revision formulas—including ''A New Form of Common-Prayer''—with each demonstrating varying degrees of influence from the 1689 proposal and Jones's work.<ref name=JasperDev16/>{{refn|group=note|During the 1751–1768 period, ten [[Liturgical book|liturgical texts]] total were privately published in England, with six being developments of the 1662 prayer book. Only one of these six, ''Beauty of Holiness'' (1752), was not explicitly ordered towards comprehending Dissenters.<ref>{{harvnb|Peaston|1940|pp=38, 42}}</ref>}} Of these six liturgies, only one was theologically orthodox and five made reference to ''Free and Candid Disquisitions''.<ref>{{harvnb|Peaston|1940|p=6}}</ref> [[Theophilus Lindsey]], a son-in-law of Francis Blackburne and Feathers Tavern petitioner, acquired a copy of Clarke's manuscript changes to the prayer book from [[John Disney (Unitarian)|John Disney]], another son-in-law of Blackburne. From this, Lindsey published a revised prayer book{{refn|group=note|The title of Lindsey's prayer book in its 1774 edition was ''The Book of Common Prayer Reformed according to the Plan of the late Dr Samuel Clarke''.<ref>{{harvnb|Jasper|1989|p=17}}</ref>}} which he used at his [[Essex Street Chapel]]. Crediting both Clarke and ''Free and Candid Disquisitions'',<ref>{{harvnb|Marshall|2004|p=116}}</ref> Lindsey's liturgy proved the dominant influence on [[Book of Common Prayer (Unitarian)|Unitarian prayer books]].<ref>{{harvnb|Jasper|1989|pp=17–18}}</ref>{{refn|group=note|Lindsey attributed his departure from ministry in the Church of England to a letter by [[William Robertson (Irish priest)|William Robertson]]; Robertson's own resignation from the established church was over liturgical concerns he had developed after reading ''Free and Candid Disquisitions''.<ref>{{harvnb|Stewart|2004}}</ref>}} [[Charles Wesley]]'s 1784 ''[[The Sunday Service of the Methodists|The Sunday Service of the Methodists in North America]]'' was very similar to Lindsey's liturgy, Jones's suggestions, and the Savoy Conference's Puritan proposals.<ref name=JasperDev19>{{harvnb|Jasper|1989|p=19}}</ref>{{refn|group=note|Wesley's service book also shows use of Calamy's history.<ref name=JasperDev19/> Unlike Unitarian revisions and the 1786 American proposed prayer book, Wesley's liturgies reflected Trinitarian orthodoxy.<ref>{{harvnb|Marshall|2004|pp=160–161}}</ref>}}
[[File:WilliamSmithCropped.PNG|thumb|left|In his work on the short-lived 1786 American prayer book, William Smith (pictured) is thought to have embraced the proposals of ''Free and Candid Disquisitions''.]][[File:WilliamSmithCropped.PNG|thumb|left|alt=Painted portrait of William Smith|In his work on the short-lived 1786 American prayer book, William Smith (pictured) is thought to have embraced the proposals of ''Free and Candid Disquisitions''.]]
Following the [[American Revolution]], the [[Episcopal Church (United States)|Episcopal Church]] of the United States set about revising its own edition of the prayer book. The proposed revision submitted in 1786 featured a preface of queries later described by liturgist [[Marion J. Hatchett]] as an outline of ''Free and Candid Disquisitions''.<ref>{{harvnb|Hefling|2021|pp=222–223}}; {{harvnb|Hatchett|1982|pp=76—77}}</ref> [[William Smith (Episcopal priest)|William Smith]]'s work on the 1786 proposed prayer book led some of his fellow clergymen to believe he had made the revision with a copy of ''Free and Candid Disquisitions'' beside him.<ref>{{harvnb|Marshall|2004|p=158}}</ref> Demonstrating the desire for substantial change beyond simple alterations, the 1786 text was seldom used before the Episcopal Church adopted another revision submitted in 1789.<ref>{{harvnb|Hefling|2021|pp=222–225}}</ref> Hatchett held that Jones's work was also among the influences of the 1789 American ''Book of Common Prayer''. Hatchett also noted that other commentators failed to note the influence of ''Free and Candid Disquisitions'' and other [[latitudinarian]] 18th-century texts on the 1789 prayer book.<ref>{{harvnb|Hatchett|1982|pp=33, 129}}</ref> A shortened version of the 1786 preface retaining the influence from ''Free and Candid Disquisitions'' has been used in the succeeding prayer books of the Episcopal Church through to its [[Book of Common Prayer (1979)|current, 1979-dated edition]].<ref>{{harvnb|Armentrout|Slocum|2000}}</ref>Following the [[American Revolution]], the [[Episcopal Church (United States)|Episcopal Church]] of the United States set about revising its own edition of the prayer book. The proposed revision submitted in 1786 featured a preface of queries later described by liturgist [[Marion J. Hatchett]] as an outline of ''Free and Candid Disquisitions''.<ref>{{harvnb|Hefling|2021|pp=222–223}}; {{harvnb|Hatchett|1982|pp=76—77}}</ref> [[William Smith (Episcopal priest)|William Smith]]'s work on the 1786 proposed prayer book led some of his fellow clergymen to believe he had made the revision with a copy of ''Free and Candid Disquisitions'' beside him.<ref>{{harvnb|Marshall|2004|p=158}}</ref> Demonstrating the desire for substantial change beyond simple alterations, the 1786 text was seldom used before the Episcopal Church adopted another revision submitted in 1789.<ref>{{harvnb|Hefling|2021|pp=222–225}}</ref> Hatchett held that Jones's work was also among the influences of the 1789 American ''Book of Common Prayer''. Hatchett also noted that other commentators failed to note the influence of ''Free and Candid Disquisitions'' and other [[latitudinarian]] 18th-century texts on the 1789 prayer book.<ref>{{harvnb|Hatchett|1982|pp=33, 129}}</ref> A shortened version of the 1786 preface retaining the influence from ''Free and Candid Disquisitions'' has been used in the succeeding prayer books of the Episcopal Church through to its [[Book of Common Prayer (1979)|current, 1979-dated edition]].<ref>{{harvnb|Armentrout|Slocum|2000}}</ref>

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