The Episcopal Church separated itself from the Church of England in

The Episcopal Church separated itself from the Church of England in 1789, having been established in the United States in 1607. Its prayer book, published in 1790, had as its sources, the 1662 English book and the 1764 Scottish Liturgy (see above) which Bishop Seabury of Connecticut had brought over following his consecration in Aberdeen in 1784, containing elements of each (Perry 1922). The preface to the 1789 Book of Common Prayer says "this Church is far from intending to depart from the Church of England in any essential point of doctrine, discipline, or worship...further than local circumstances require." There were some notable differences. For example, in the Communion service after the words of institution there follows a Prayer of Oblation from 1549, but into which were inserted the words 'which we now offer unto thee' (in small caps) with reference to the 'holy gifts' An epiclesis was included, as in the Scottish book, though modified to meet reformist objections. Overall the book was modelled in the English Prayer Book, the Convention having resisted attempts at deletion and revision (McGarvey & Gibson 1907).

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Its prayer book, published in 1790, had as its sources, the 1662 English book and the 1764 Scottish Liturgy (see above) which Bishop Seabury of Connecticut had brought over following his consecration in Aberdeen in 1784, containing elements of each (Perry 1922). The preface to the 1789 Book of Common Prayer says "this Church is far from intending to depart from the Church of England in any essential point of doctrine, discipline, or worship...further than local circumstances require.




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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 modernized, and additional seasonal material was added. As in England, while many prayers were retained 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 included in the book omitted certain sections, including the entirety of Psalm 58[3].

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