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In 1996, Rockwell International sold most of its space and defense operations to Boeing, which continues as the primary contractor for the B1 as of 2024. Design. Overview. The B-1 has a blended wing body configuration, with variable-sweep wings, four turbofan engines, triangular ride-control fins and a cruciform tail. The wings can sweep from 15 degrees to 67.5 degrees (full forward to full sweep). Forward-swept wing settings are used for takeoff, landings and high-altitude economical cruise. Aft-swept wing settings are used in high subsonic and supersonic flight. The B-1's variable-sweep wings and thrust-to-weight ratio provide it with improved takeoff performance, allowing it to use shorter runways than previous bombers. The length of the aircraft presented a flexing problem due to air turbulence at low altitude. To alleviate this, Rockwell included small triangular fin control surfaces or vanes near the nose on the B-1. The B-1's Structural Mode Control System moves the vanes, and lower rudder, to counteract the effects of turbulence and smooth out the ride.
Unlike the B-1A, the B-1B cannot reach Mach 2+ speeds; its maximum speed is Mach 1.25 (about 950 mph or 1,530 km/h at altitude), but its low-level speed increased to Mach 0.92 (700 mph, 1,130 km/h). The speed of the current version of the aircraft is limited by the need to avoid damage to its structure and air intakes. To help lower its radar cross-section, the B-1B uses serpentine air intake ducts (see S-duct) and fixed intake ramps, which limit its speed compared to the B-1A. Vanes in the intake ducts serve to deflect and shield radar returns from the highly reflective engine compressor blades. The B-1A's engine was modified slightly to produce the GE F101-102 for the B-1B, with an emphasis on durability, and increased efficiency. The core from this engine was subsequently used in several other engines, including the GE F110 used in the F-14 Tomcat, F-15K/SG variants and later versions of the General Dynamics F-16 Fighting Falcon. It is also the basis for the non-afterburning GE F118 used in the B-2 Spirit and the U-2S. The F101 engine core is also used in the CFM56 civil engine.
The nose-gear door is the location for ground-crew control of the auxiliary power unit (APU) which can be used during a scramble for quick-starting the APU. Avionics. The B-1's main computer is the IBM AP-101, which was also used on the Space Shuttle orbiter and the B-52 bomber. The computer is programmed with the JOVIAL programming language. The Lancer's offensive avionics include the Westinghouse (now Northrop Grumman) AN/APQ-164 forward-looking offensive passive electronically scanned array radar set with electronic beam steering (and a fixed antenna pointed downward for reduced radar observability), synthetic aperture radar, ground moving target indication (GMTI), and terrain-following radar modes, Doppler navigation, radar altimeter, and an inertial navigation suite. The B-1B Block D upgrade added a Global Positioning System (GPS) receiver beginning in 1995. The B-1's defensive electronics include the Eaton AN/ALQ-161A radar warning and defensive jamming equipment, which has three sets of antennas; one at the front base of each wing and the third rear-facing in the tail radome. Also in the tail radome is the AN/ALQ-153 missile approach warning system (pulse-Doppler radar). The ALQ-161 is linked to a total of eight AN/ALE-49 flare dispensers located on top behind the canopy, which are handled by the AN/ASQ-184 avionics management system. Each AN/ALE-49 dispenser has a capacity of 12 MJU-23A/B flares. The MJU-23A/B flare is one of the world's largest infrared countermeasure flares at a weight of over . The B-1 has also been equipped to carry the ALE-50 towed decoy system.
Also aiding the B-1's survivability is its relatively low RCS. Although not technically a stealth aircraft, thanks to the aircraft's structure, serpentine intake paths and use of radar-absorbent material its RCS is about 1/50th that of the similar sized B-52. This is approximately 26 ft2 or 2.4 m2, comparable to that of a small fighter aircraft. The B-1 holds 61 FAI world records for speed, payload, distance, and time-to-climb in different aircraft weight classes. In November 1993, three B-1Bs set a long-distance record for the aircraft, which demonstrated its ability to conduct extended mission lengths to strike anywhere in the world and return to base without any stops. The National Aeronautic Association recognized the B-1B for completing one of the 10 most memorable record flights for 1994. Upgrades. The B-1 has been upgraded since production, beginning with the "Conventional Mission Upgrade Program" (CMUP), which added a new MIL-STD-1760 smart-weapons interface to enable the use of precision-guided conventional weapons. CMUP was delivered through a series of upgrades:
In 2007, the Sniper XR targeting pod was integrated on the B-1 fleet. The pod is mounted on an external hardpoint at the aircraft's chin near the forward bomb bay. Following accelerated testing, the Sniper pod was fielded in summer 2008. Future precision munitions include the Small Diameter Bomb. The USAF commenced the Integrated Battle Station (IBS) modification in 2012 as a combination of three separate upgrades when it realized the benefits of completing them concurrently; the Fully Integrated Data Link (FIDL), Vertical Situational Display Unit (VSDU) and Central Integrated Test System (CITS). FIDL enables electronic data sharing, eliminating the need to enter information between systems by hand. VSDU replaces existing flight instruments with multifunction color displays, a second display aids with threat evasion and targeting, and acts as a back-up display. CITS saw a new diagnostic system installed that allows crew to monitor over 9,000 parameters on the aircraft. Other additions are to replace the two spinning mass gyroscopic inertial navigation system with ring laser gyroscopic systems and a GPS antenna, replacement of the APQ-164 radar with the Scalable Agile Beam Radar – Global Strike (SABR-GS) active electronically scanned array, and a new attitude indicator. The IBS upgrades were completed in 2020.
In August 2019, the Air Force unveiled a modification to the B-1B to allow it to carry more weapons internally and externally. Using the moveable forward bulkhead, space in the intermediate bay was increased from 180 to 269 in (457 to 683 cm). Expanding the internal bay to make use of the Common Strategic Rotary Launcher (CSRL), as well as utilizing six of the eight external hardpoints that had been previously out of use to keep in line with the New START Treaty, would increase the B-1B's weapon load from 24 to 40. The configuration also enables it to carry heavier weapons in the 5,000 lb (2,300 kg) range, such as hypersonic missiles; the AGM-183 ARRW is planned for integration onto the bomber. In the future the HAWC could be used by the bomber which, combining both internal and external weapon carriage, could conceivably bring the total number of hypersonic weapons to 31. Operational history. Strategic Air Command. The second B-1B, "The Star of Abilene", was the first B-1B delivered to SAC in June 1985. Initial operational capability was reached on 1 October 1986 and the B-1B was placed on nuclear alert status. The B-1 received the official name "Lancer" on 15 March 1990. However, the bomber has been commonly called the "Bone"; a nickname that appears to stem from an early newspaper article on the aircraft wherein its name was phonetically spelled out as "B-ONE" with the hyphen inadvertently omitted.
In late 1990, engine fires in two Lancers led to a grounding of the fleet. The cause was traced back to problems in the first-stage fan, and the aircraft were placed on "limited alert"; in other words, they were grounded unless a nuclear war broke out. Following inspections and repairs they were returned to duty beginning on 6 February 1991. By 1991, the B-1 had a fledgling conventional capability, forty of them able to drop the Mk-82 General Purpose (GP) bomb, although mostly from low altitude. Despite being cleared for this role, the problems with the engines prevented their use in Operation Desert Storm during the Gulf War. B-1s were primarily reserved for strategic nuclear strike missions at this time, providing the role of airborne nuclear deterrent against the Soviet Union. The B-52 was more suited to the role of conventional warfare and it was used by coalition forces instead. Originally designed strictly for nuclear war, the B-1's development as an effective conventional bomber was delayed. The collapse of the Soviet Union had brought the B-1's nuclear role into question, leading to President George H. W. Bush ordering a $3 billion conventional refit.
On 26 April 1991, ten B-1Bs narrowly avoided being hit by the 1991 Andover tornado while located at McConnell AFB, which took a direct hit. Two of the bombers were equipped with nuclear warheads. After the inactivation of SAC and the establishment of the Air Combat Command (ACC) in 1992, the B-1 developed a greater conventional weapons capability. Part of this development was the start-up of the U.S. Air Force Weapons School B-1 Division. In 1994, two additional B-1 bomb wings were also created in the Air National Guard, with former fighter wings in the Kansas Air National Guard and the Georgia Air National Guard converting to the aircraft. By the mid-1990s, the B-1 could employ GP weapons as well as various CBUs. By the end of the 1990s, with the advent of the "Block D" upgrade, the B-1 boasted a full array of guided and unguided munitions. The B-1B no longer carries nuclear weapons; its nuclear capability was disabled by 1995 with the removal of nuclear arming and fuzing hardware. Under provisions of the New START treaty with Russia, further conversions were performed. These included modification of aircraft hardpoints to prevent nuclear weapon pylons from being attached, removal of weapons bay wiring bundles for arming nuclear weapons, and destruction of nuclear weapon pylons. The conversion process was completed in 2011, and Russian officials inspect the aircraft every year to verify compliance.
Air Combat Command. The B-1 was first used in combat in support of operations in Iraq during Operation Desert Fox in December 1998, employing unguided GP weapons. B-1s have been subsequently used in Operation Allied Force (Kosovo) and, most notably, in Operation Enduring Freedom in Afghanistan and the 2003 invasion of Iraq. The B-1 has deployed an array of conventional weapons in war zones, most notably the GBU-31, JDAM. In the first six months of Operation Enduring Freedom, eight B-1s dropped almost 40 percent of aerial ordnance, including some 3,900 JDAMs. JDAM munitions were heavily used by the B-1 over Iraq, notably on 7 April 2003 in an unsuccessful attempt to kill Saddam Hussein and his two sons. During Operation Enduring Freedom, the B-1 was able to raise its mission capable rate to 79%. Of the 100 B-1Bs built, 93 remained in 2000 after losses in accidents. In June 2001, the Pentagon sought to place one-third of its then fleet into storage; this proposal resulted in several U.S. Air National Guard officers and members of Congress lobbying against the proposal, including the drafting of an amendment to prevent such cuts. The 2001 proposal was intended to allow money to be diverted to further upgrades to the remaining B-1Bs, such as computer modernization. In 2003, accompanied by the removal of B-1Bs from the two bomb wings in the Air National Guard, the USAF decided to retire 33 aircraft to concentrate its budget on maintaining availability of remaining B-1Bs. In 2004, a new appropriation bill called for some retired aircraft to return to service, and the USAF returned seven mothballed bombers to service to increase the fleet to 67 aircraft.
On 14 July 2007, the Associated Press reported on the growing USAF presence in Iraq, including reintroduction of B-1Bs as a close-at-hand platform to support Coalition ground forces. Beginning in 2008, B-1s were used in Iraq and Afghanistan in an "armed overwatch" role, loitering for surveillance purposes while ready to deliver guided bombs in support of ground troops as required. The B-1B underwent a series of flight tests using a 50/50 mix of synthetic and petroleum fuel; on 19 March 2008, a B-1B from Dyess Air Force Base, Texas, became the first USAF aircraft to fly at supersonic speed using a synthetic fuel during a flight over Texas and New Mexico. This was conducted as part of an USAF testing and certification program to reduce reliance on traditional oil sources. On 4 August 2008, a B-1B flew the first Sniper Advanced Targeting Pod equipped combat sortie where the crew successfully targeted enemy ground forces and dropped a GBU-38 guided bomb in Afghanistan. In March 2011, B-1Bs from Ellsworth Air Force Base attacked undisclosed targets in Libya as part of Operation Odyssey Dawn.
With upgrades to keep the B-1 viable, the USAF may keep it in service until approximately 2038. Despite upgrades, a single flight hour needs 48.4 hours of repair. The fuel, repairs, and other needs for a 12-hour mission cost $720,000 (~$ in ) as of 2010. The $63,000 cost per flight hour is, however, less than the $72,000 for the B-52 and the $135,000 of the B-2. In June 2010, senior USAF officials met to consider retiring the entire fleet to meet budget cuts. The Pentagon plans to begin replacing the aircraft with the B-21 Raider after 2025. In the meantime, its "capabilities are particularly well-suited to the vast distances and unique challenges of the Pacific region, and we'll continue to invest in, and rely on, the B-1 in support of the focus on the Pacific" as part of President Obama's "Pivot to East Asia". In August 2012, the 9th Expeditionary Bomb Squadron returned from a six-month tour in Afghanistan. Its 9 B-1Bs flew 770 sorties, the most of any B-1B squadron on a single deployment. The squadron spent 9,500 hours airborne, keeping one of its bombers in the air at all times. They accounted for a quarter of all combat aircraft sorties over the country during that time and fulfilled an average of two to three air support requests per day. On 4 September 2013, a B-1B participated in a maritime evaluation exercise, deploying munitions such as laser-guided 500 lb GBU-54 bombs, 500 lb and 2,000 lb JDAM, and Long Range Anti-Ship Missiles (LRASM). The aim was to detect and engage several small craft using existing weapons and tactics developed from conventional warfare against ground targets; the B-1 is seen as a useful asset for maritime duties such as patrolling shipping lanes.
Beginning in 2014, the B-1 was used against the Islamic State (IS) in the Syrian Civil War. From August 2014 to January 2015, the B-1 accounted for eight percent of USAF sorties during Operation Inherent Resolve. The 9th Bomb Squadron was deployed to Qatar in July 2014 to support missions in Afghanistan, but when the air campaign against IS began on 8 August, the aircraft were employed in Iraq. During the Battle of Kobane in Syria, the squadron's B-1s dropped 660 bombs over 5 months in support of Kurdish forces defending the city. This amounted to one-third of all bombs used during OIR during the period, and they killed some 1,000 ISIL fighters. The 9th Bomb Squadron's B-1s went "Winchester"–dropping all weapons on board–31 times during their deployment. They dropped over 2,000 JDAMs during the six-month rotation. B-1s from the 28th Bomb Wing flew 490 sorties where they dropped 3,800 munitions on 3,700 targets during a six-month deployment. In February 2016, the B-1s were sent back to the U.S. for cockpit upgrades.
Air Force Global Strike Command. As part of a USAF reorganization announced in April 2015, all B-1s were reassigned from Air Combat Command to Global Strike Command (GSC) in October 2015. On 8 July 2017, the USAF flew two B-1s near the North Korean border in a show of force amid increasing tensions, particularly in response to North Korea's 4 July test of an ICBM capable of reaching Alaska. On 14 April 2018, B-1s launched 19 JASSM missiles as part of the 2018 bombing of Damascus and Homs in Syria. In August 2019, six B-1Bs met full mission capability; 15 were undergoing depot maintenance and 39 under repair and inspection. In February 2021, the USAF announced it will retire 17 B-1s, leaving 45 aircraft in service. Four of these will be stored in a condition that will allow their return to service if required. In March 2021, B-1s deployed to Norway's Ørland Main Air Station for the first time. During the deployment, they conducted bombing training with Norwegian and Swedish ground force Joint terminal attack controllers. One B-1 also conducted a "warm-pit refuel" at Bodø Main Air Station, marking the first landing inside Norway's Arctic Circle, and integrated with four Swedish Air Force JAS 39 Gripen fighters.
On 2 February 2024, the U.S. deployed two B-1Bs to strike 85 terrorist targets in seven locations in Iraq and Syria as part of a multi-tiered response to the killing of three U.S. troops in a drone attack in Jordan. Operators. The USAF had 45 B-1Bs in service as of July 2024. Accidents and incidents. The Aviation Safety Network lists 15 accidents from 1984 to 2024 in which 11 B-1s were lost and a total of 12 crew members were killed. An April 2022 maintenance fire damaged another. Among the incidents:
Book of Common Prayer 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 first prayer 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 1549 work was the first prayer book to include the complete forms of service for daily and Sunday worship in English. It contains Morning Prayer, Evening Prayer, the Litany, Holy Communion, and occasional services in full: the orders for Baptism, Confirmation, Marriage, "prayers to be said with the sick", and a funeral service. It also sets out in full the "propers" (the parts of the service that vary weekly or 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 are specified in tabular format, as are the Psalms and canticles, mostly biblical, to be said or sung between the readings.
The 1549 book was soon succeeded by a 1552 revision that was more Reformed but from 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's first Parliament authorised the 1559 prayer book, which effectively reintroduced the 1552 book with modifications to make it acceptable to more traditionally minded worshippers and clergy. 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 revision was published as the 1662 prayer book. That edition remains the official prayer book of the Church of England, although throughout the later 20th century, alternative forms that were technically supplements largely displaced the "Book of Common Prayer" for the main Sunday worship of most English parish churches.
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. 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. Full name. 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".
History. Background. The forms of parish worship in the late mediaeval 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). There was no single book; the services provided by the "Book of Common Prayer" were 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, but in 1550 John Merbecke produced his "Booke of Common Praier noted", which sets much of Mattins, Evensong, Holy Communion and the Burial Office in the Prayer Book to simple plainchant, generally inspired by Sarum Use. The work of producing a liturgy in English 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 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 Henry VIII's lifetime. 1549 prayer book.
Only after Henry VIII's death 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. 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 childbirth, 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 a priest required. 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 merit contributes to 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), not 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 in opposition to Roman Catholic and Lutheran views.
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 Mass's mediaeval structure—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". 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 mediaeval 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: the real presence of Jesus by the power of the Holy Spirit. The words of administration in the 1549 rite are deliberately ambiguous; they can 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.
Many of the other services were little changed. Cranmer based his baptism service on Martin Luther's service, a simplification of the long and complex mediaeval rite. Like communion, the baptism service maintained a traditional form. The confirmation and marriage services followed the Sarum rite. There are 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 mediaeval lay observation of the Latin Hours of the Virgin and its English-language equivalent primers. 1552 prayer book. From the outset, the 1549 book was 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 are 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 receive minor exorcism. Anointing is no longer included in the services for baptism, ordination and visitation of the sick. These ceremonies are altered to emphasise the importance of faith, rather than trusting in rituals or objects.
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 is 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. 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 instructs that ordinary bread is to be used "to take away the superstition which any person hath, or might have". To further emphasise there is no holiness in the bread and wine, any leftovers are to be taken home by the curate for ordinary consumption. This prevented eucharistic adoration of the reserved sacrament above the high altar.
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 is 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. The Orders of Morning and Evening Prayer are extended by the inclusion of a penitential section at the beginning including a corporate confession of sin and a general absolution, although the text is 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 is retained (as it was in 1559) except that distinct Old and New Testament readings are now specified for Morning and Evening Prayer on certain feast days. A revised English Primer was published in 1553, adapting the Offices, Morning and Evening Prayer, and other prayers for lay domestic piety.
The 1552 book was used only for a short period, as Edward VI died in the summer of 1553 and, as soon as she could do so, Mary I restored union with Rome. The Latin Mass was reestablished, with altars, roods, and statues of saints 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 survived. After Mary's death in 1558, it became the primary source for the Elizabethan Book of Common Prayer, with only subtle, if significant, changes. 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 the minister of the congregation John Knox, who saw that book as still partially tainted by compromise. In 1555, the civil authorities expelled Knox and his supporters to Geneva, where they adopted a new prayer book, "The Form of Prayers", which principally derived from Calvin's French-language "La Forme des Prières". Consequently, when the accession of Elizabeth I reasserted the dominance of the Reformed Church of England, a significant body of more Protestant believers remained who were nevertheless hostile to the "Book of Common Prayer." Knox took "The Form of Prayers" with him to Scotland, where it formed the basis of the Scottish "Book of Common Order". 1559 prayer book.
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 1558, giving statutory force to the Prayer Book, passed through the House of Lords by only three votes in 1559. 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.
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."
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.
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 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.
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."
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."
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. The 1559 prayer book was also translated into other languages within the English sphere of influence. A translation into Latin was made in the form of Walter Haddon's "Liber Precum Publicarum" of 1560. Intended for use in the worship of the collegiate chapels of Oxford, Cambridge, Eton, and Winchester, it was resisted by some Protestants. 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.
Changes in 1604. 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.
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. 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". These changes, along with a new edition of the Book of Common Prayer, led to the Bishops' Wars and later to the English Civil War.
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, the Prayer Book was not reinstated until shortly after the restoration of the monarchy to England.
John Evelyn records, in "Diary", receiving communion according to the 1604 Prayer Book rite: Changes made in Scotland. 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". 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 1637 prayer book 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.
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. 1662 prayer book.
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".
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.
For example, the inclusion in the intercessions of the Communion rite of prayer for the dead was proposed and rejected. 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.
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. 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 during the Great Ejection. 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.
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. Further attempts at revision. 1662–1832. 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. 1833–1906.
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.
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. 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". 1906–2000.
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. 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.
In the Anglican Communion. 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. Africa. 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 versions of that translated to other languages in use in southern Africa. Asia. Bangladesh. The "Book of Common Prayer" of the Church of Bangladesh, translated literally as "prayer book" () was approved by synod in 1997. The book contains prayers translated from the traditional Book of Common Prayer as well as those from the Church of North India and the CWM's Prayer Letter, along with original compositions by the Church of Bangladesh.
China. 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. India. 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.
Japan. 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 Romanised "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 World War II, still using the Historical kana orthography. 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.
Korea. 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. 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 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.
Philippines. 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. 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. 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. Europe. Ireland. The first printed book in Ireland was in English, the "Book of Common Prayer". 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.
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. Isle of Man. 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. Portugal. 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.
Spain. 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. 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. Wales. 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.
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. 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. Oceania. Aotearoa, New Zealand, Polynesia. 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 Māori in 1830, and has gone through several translations and a number of different editions since then. The translated 1662 BCP has commonly been called ("the David"), reflecting the prominence of the Psalter in the services of Morning and Evening Prayer, as the Māori often looked for words to be attributed to a person of authority. The Māori translation of the 1662 BCP is still used in New Zealand, particularly among older Māori living in rural areas.
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" 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 Māori, 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.
Australia. 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.
"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, 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". North and Central America. Canada.
After a period of experimentation with the publication of various supplements, the "Book of Alternative Services" was published in 1985. Indigenous languages. 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. Ojibwa. 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"). United States. The Episcopal Church separated itself from the Church of England in 1789, the first church in the American colonies having been founded in 1607. The first Book of Common Prayer of the new body, approved in 1789, had as its main source the 1662 English book, with significant influence also from the 1764 Scottish Liturgy (see above) which Bishop Seabury of Connecticut brought to the US following his consecration in Aberdeen in 1784. 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 the prayer of consecration follows mainly the Scottish orders derived from 1549 and found in the 1764 Book of Common Prayer. The compilers also used other materials derived from ancient liturgies especially Eastern Orthodox ones such as the Liturgy of St. James. An epiclesis or invocation of the Holy Spirit in the eucharistic prayer was included, as in the Scottish book, though modified to meet reformist objections. Overall however, the book was modelled on the English Prayer Book, the Convention having resisted attempts at more radical deletion and revision.
Article X of the Canons of the Episcopal Church provides that "[t]he Book of Common Prayer, as now established or hereafter amended by the authority of this Church, shall be in use in all the Dioceses of this Church," which is a reference to the 1979 Book of Common Prayer. The Prayer Book Cross was erected in San Francisco's Golden Gate Park in 1894 as a gift from the Church of England. Created by Ernest Coxhead, it stands on one of the higher points in Golden Gate Park. It is located between John F. Kennedy Drive and Park Presidio Drive, near Cross Over Drive. This sandstone cross commemorates the first use of the "Book of Common Prayer" in California by Sir Francis Drake's chaplain on 24 June 1579. In 2019, the Anglican Church in North America released its own revised edition of the BCP. It included a modernised rendering of the Coverdale Psalter, "renewed for contemporary use through efforts that included the labors of 20th century Anglicans T.S. Eliot and C.S. Lewis..." According to Robert Duncan, the first archbishop of the ACNA, "The 2019 edition takes what was good from the modern liturgical renewal movement and also recovers what had been lost from the tradition."
The 2019 edition does not contain a catechism, but is accompanied by an extensive ACNA catechism, in a separate publication, "To Be a Christian: An Anglican Catechism". Modern Catholic adaptations. Under Pope John Paul II's Pastoral Provision of the early 1980s, former Anglicans began to be admitted into new Anglican Use parishes in the US. "The Book of Divine Worship" was published in the United States in 2003 as a liturgical book for their use, composed of material drawn from the 1928 and 1979 "Book of Common Prayer" of the Episcopal Church in the United States of America and the Roman Missal. It was mandated for use in all personal ordinariates for former Anglicans in the US from Advent 2013. Following the adoption of the ordinariates' "" in Advent 2015, the "Book of Divine Worship" was suppressed. To complement the forthcoming "Divine Worship" missal, the newly erected Personal Ordinariate of Our Lady of Walsingham in the UK authorised the usage of an interim Anglican Use Divine Office in 2012. "The Customary of Our Lady of Walsingham" followed from both the Church of England's Book of Common Prayer tradition and that of the Catholic Church's "Liturgy of the Hours", introducing hours–Terce, Sext, and None–not found in any standard "Book of Common Prayer". Unlike other contemporary forms of the Catholic Divine Office, the "Customary" contained the full 150 Psalm psalter.
In 2019, the "St. Gregory's Prayer Book" was published by Ignatius Press as a resource for all Catholic laity, combining selections from the "Divine Worship" missal with devotions drawn from various Anglican prayer books and other Anglican sources approved for Catholic use in a format that somewhat mimics the form and content of the "Book of Common Prayer". In 2020, the first of two editions of "" was published. While the "North American Edition" was the first Divine Office introduced in the Personal Ordinariate of the Chair of Saint Peter, the "Commonwealth Edition" succeeded the previous "Customary" for the Personal Ordinariates of Our Lady of Walsingham and Our Lady of the Southern Cross. The "North American Edition" more closely follows the American 1928, American 1979, and Canadian 1962 prayer books, while the "Commonwealth Edition" more closely follows the precedents set by the Church of England's 1549 and 1662 "Book of Common Prayer". Religious influence. The "Book of Common Prayer" has had a great influence on a number of other denominations. While theologically different, the language and flow of the service of many other churches owe a great debt to the prayer book. In particular, many Christian prayer books have drawn on the Collects for the Sundays of the Church Year—mostly freely translated or even "rethought" by Cranmer from a wide range of Christian traditions, but including a number of original compositions—which are widely recognised as masterpieces of compressed liturgical construction.
John Wesley, an Anglican priest whose revivalist preaching led to the creation of Methodism wrote in his preface to "The Sunday Service of the Methodists in North America" (1784), "I believe there is no Liturgy in the world, either in ancient or modern language, which breathes more of a solid, scriptural, rational piety than the Common Prayer of the Church of England." Many Methodist churches in England and the United States continued to use a slightly revised version of the book for communion services well into the 20th century. In the United Methodist Church, the liturgy for eucharistic celebrations is almost identical to what is found in the "Book of Common Prayer", as are some of the other liturgies and services. A unique variant was developed in 1785 in Boston, Massachusetts when the historic King's Chapel (founded 1686) left the Episcopal Church and became an independent Unitarian church. To this day, King's Chapel uniquely uses "The Book of Common Prayer According to the Use in King's Chapel" in its worship; the book eliminates trinitarian references and statements.
Literary influence. Along with the King James Version of the Bible and the works of Shakespeare, the "Book of Common Prayer" has been one of the major influences on modern English parlance. As it has been in regular use for centuries, many phrases from its services have passed into everyday English, either as deliberate quotations or as unconscious borrowings. They have often been used metaphorically in non-religious contexts, and authors have used phrases from the prayer book as titles for their books. Some examples of well-known phrases from the "Book of Common Prayer" are: References and allusions to Prayer Book services in the works of Shakespeare were tracked down and identified by Richmond Noble. Derision of the Prayer Book or its contents "in any interludes, plays, songs, rhymes, or by other open words" was a criminal offence under the 1559 Act of Uniformity, and consequently Shakespeare avoids too direct reference; but Noble particularly identifies the reading of the Psalter according to the Great Bible version specified in the Prayer Book, as the biblical book generating the largest number of Biblical references in Shakespeare's plays. Noble found a total of 157 allusions to the Psalms in the plays of the First Folio, relating to 62 separate Psalms—all, save one, of which he linked to the version in the Psalter, rather than those in the Geneva Bible or Bishops' Bible. In addition, there are a small number of direct allusions to liturgical texts in the Prayer Book; e.g. "Henry VIII" 3:2 where Wolsey states "Vain Pomp and Glory of this World, I hate ye!", a clear reference to the rite of Public Baptism; where the Godparents are asked "Doest thou forsake the vaine pompe and glory of the worlde..?"
As novelist P. D. James observed, "We can recognize the Prayer Book's cadences in the works of Isaac Walton and John Bunyan, in the majestic phrases of John Milton, Sir Thomas Browne and Edward Gibbon. We can see its echo in the works of such very different writers as Daniel Defoe, Thackeray, the Brontës, Coleridge, T. S. Eliot and even Dorothy L. Sayers." James herself used phrases from the "Book of Common Prayer" and made them into best-selling titles – "Devices and Desires" and "The Children of Men" – while Alfonso Cuarón's 2006 film "Children of Men" placed the phrase onto cinema marquees worldwide. Copyright status. In England there are only three bodies entitled to print the "Book of Common Prayer": the two privileged presses (Cambridge University Press and Oxford University Press), and The King's Printer. Cambridge University Press holds letters patent as The King's Printer and so two of these three bodies are the same. The Latin term "" ("with privilege") is printed on the title pages of Cambridge editions of the 1662 Book of Common Prayer (and the King James Version of the Bible) to denote the charter authority or privilege under which they are published.
The primary function for Cambridge University Press in its role as King's Printer is preserving the integrity of the text, continuing a long-standing tradition and reputation for textual scholarship and accuracy of printing. Cambridge University Press has stated that as a university press, a charitable enterprise devoted to the advancement of learning, it has no desire to restrict artificially that advancement, and that commercial restrictiveness through a partial monopoly is not part of its purpose. It therefore grants permission to use the text, and licence printing or the importation for sale within the UK, as long as it is assured of acceptable quality and accuracy. The Church of England, supported by the Prayer Book Society, publishes an online edition of the Book of Common Prayer with permission of Cambridge University Press. In accordance with Canon II.3.6(b)(2) of the Episcopal Church (United States), the church relinquishes any copyright for the version of the "Book of Common Prayer" currently adopted by the Convention of the church (although the text of proposed revisions remains copyrighted). See also. 16th century Protestant hymnals. Anabaptist Anglican Lutheran Presbyterian Reformed
Bokken A bokken (, , 'wood', and "ken", '(double-edged) sword') or bokutō (, , 'wood', and "tō", '(single-edged) sword') is a Japanese wooden sword used for training in kenjutsu. It is usually the size and shape of a "katana", but is sometimes shaped like other swords, such as the "wakizashi" and "tantō". Some ornamental "bokken" are decorated with mother-of-pearl work and elaborate carvings. Sometimes, it is spelled "boken" in English. "Bokken" are traditionally composed of red oak or white oak, although any hardwood can be used. In comparison, practice swords made of flexible, soft wood such as bamboo are referred to as "shinai". History. It is hard to determine precisely when the first "bokken" appeared due to secrecy in ancient martial arts training and loose record-keeping. While various mock weapons were surely used during the earlier periods of Japanese history, usage of "bokken" in their modern form first emerged during the Muromachi Period (1336–1600) for the training of samurai warriors in the various ryū (schools of martial arts and swordsmanship) of the era.
If a steel katana is repeatedly used, it can easily become nicked and the edge flawed, potentially leading to a broken expensive sword. "Bokken" are safer than fighting with real swords, and are considerably more durable. A wielder can make contact with other trainee's swords with little fear of damage. While "bokken" are safer for sparring and practice than katana, they are still lethal weapons in the hands of trained users. A famous legend to this effect involves Miyamoto Musashi, a ronin known to fight fully armed foes with only one or two "bokken". According to the story, he agreed to a duel with Sasaki Kojiro, in the early morning on Ganryūjima, a tiny sandbar between Kyushu and Honshu. Musashi overslept the morning of the duel, and made his way to the duel late. He carved a "bokken" from an oar with his knife while traveling on a boat to the duel. At the duel, Sasaki was armed with his large "nodachi", yet Musashi crushed Sasaki's skull with a single blow from his "bokken", killing him. While many elements of the story are likely apocryphal, the potential danger of a "bokken" from the legend is real.
Before the Meiji era, "bokken" were very likely manufactured by woodworkers not specialized in "bokken" manufacture. At the beginning of the 20th century, "bokken" manufacture started more formally, mainly in Miyakonojō, a city on Kyushu Island. The four remaining "bokken" workshops of Japan are located in Miyakonojō. Another notable spot where "bokken" were manufactured and sold as tourist souvenirs was Aizuwakamatsu. The resulting "bokken" were frequently inscribed with the markings of the "Byakkotai", a youth battalion that committed mass suicide nearby during the 1868 Battle of Aizu. During the late Showa era in the 1970s and 1980s, these suicides were romanticized as a bold and heroic act, and "bokken" marked with their emblem sold well. The "standard "bokken"", mostly used in kendo, iaido, and aikido, was created by master Aramaki Yasuo, in collaboration with the All Japan Kendo Federation in the 1950s and was the first standardized "bokken" ever created. Usage. The "bokken" is used as an inexpensive and relatively safe substitute for a real sword in several martial arts such as "aikido", "kendo", "iaido", "kenjutsu", and "jodo". Its simple wooden construction demands less care and maintenance than a katana. Training with a "bokken" does not carry the same mortal risk associated with that of a sharp metal sword, both for the user and other practitioners nearby.
While its use has several advantages over use of a live edged weapon, it can still be deadly, and any training with a "bokken" should be done with due care. Injuries occurring from "bokken" are very similar to those caused by clubs and similar battering weapons, and include compound fractures, ruptured organs, and other such blunt force injuries. In some ways, a "bokken" can be more dangerous, as the injuries caused are often unseen and inexperienced practitioners may underestimate the risk of harm. It is not a sparring weapon, but is intended to be used in kata, and to acclimate the student to the feel of a real sword. For sparring, a bamboo shinai is typically used instead, for obvious safety reasons. In 2003, the All Japan Kendo Federation (AJKF) introduced a set of basic exercises using a "bokutō" called "Bokutō Ni Yoru Kendō Kihon-waza Keiko-hō". This form of practice is intended primarily for kendo practitioners up to Nidan ranking, but can be beneficial for all kendo students. "Suburitō" (素振り刀) are "bokken" designed for use in "suburi". "Suburi" (素振り), literally "bare swinging," are solo cutting exercises. Suburitō are thicker and heavier than normal "bokken" and users of suburitō must therefore develop both strength and technique. Their weight makes them unsuitable for paired practice and solo forms. Miyamoto Musashi's "bokken" made of an oar in his legendary duel with Sasaki Kojiro was presumably a suburitō-sized "bokken".
As late as 2015, "bokken" were issued to the Los Angeles Police Mounted Unit for use as batons. Types. "Bokken" can be made to represent any style of weapon required such as nagamaki, nodachi, yari, naginata, kama, etc. The most widely used styles are: Various koryu (traditional Japanese martial arts) have their own distinct styles of "bokken" which can vary slightly in length, tip shape, or in whether or not a tsuba (hilt guard) is added. The All Japan Kendo Federation specify the dimensions of "bokken" for use in the modern kendo kata, called "Nippon kendo kata". "Bokken" are traditionally composed of red oak or white oak. White oak varieties are slightly more expensive and prestigious. Other common tree varieties used included ebony, biwa, and sunuke in Japan, and hickory, persimmon, ironwood, and walnut for trees native to the Americas. Biwa trees were used at least partially due to a folk superstition that wounds inflicted by biwa wood would never heal.
Birmingham Small Arms Company The Birmingham Small Arms Company Limited (BSA) was a major British industrial combine, a group of businesses manufacturing military and sporting firearms; bicycles; motorcycles; cars; buses and bodies; steel; iron castings; hand, power, and machine tools; coal cleaning and handling plants; sintered metals; and hard chrome process. After the Second World War, BSA did not manage its business well, and a government-organised rescue operation in 1973 led to a takeover of such operations as it still owned. Those few that survived this process disappeared into the ownership of other businesses. History of the BSA industrial group. Machine-made guns. BSA began in June 1861 in the Gun Quarter, Birmingham, England. It was formed by a group of fourteen gunsmith members of the Birmingham Small Arms Trade Association specifically to manufacture guns by machinery. They were encouraged to do this by the War Office which gave the BSA gunsmiths free access to technical drawings and to the War Office's Board of Ordnance's Royal Small Arms Factory at Enfield. New machinery developed in the USA installed at Enfield had greatly increased its output without needing more skilled craftsmen. This new machinery brought to Birmingham the principle of the interchangeability of parts and mass production.
BSA bought of land at Small Heath, Birmingham, built a factory there and made a road on the site calling it Armoury Road. Their enterprise was rewarded in 1863 with an order for 20,000 Turkish infantry rifles. The system of management of BSA was changed in 1863 when shareholders elected a Board of Directors: Joseph Wilson, Samuel Buckley, Isaac Hollis, Charles Playfair, Charles Pryse, Birmingham mayor Sir John Ratcliffe (c.1798-1864), Edward Gem, and J.F. Swinburn under the chairmanship of John Dent Goodman (1816–1900). Erratic demand. The first War Office contract was not agreed until 1868. In 1879, without work, the factory was shut for a year. New ventures. Bicycles. The next year, 1880, BSA branched out into bicycle manufacture. The gun factory proved remarkably adaptable to the manufacture of cycle parts. What cycles needed was large quantities of standard parts accurately machined at low prices. In 1880, BSA manufactured the Otto Dicycle. In the 1880s, the company began to manufacture safety bicycles on their own account and not until 1905 was the company's first experimental motorcycle constructed. Bicycle production ceased in 1887 as the company concentrated on producing the Lee–Metford magazine-loading rifle for the War Office which was re-equipping the British Army with it. The order was for 1,200 rifles per week. BSA recommenced manufacturing bicycles on their own behalf from 1908. BSA Cycles Ltd was set up in 1919 for the manufacture of both bicycles and motorcycles. BSA sold the bicycle business to Raleigh in 1957 after separating the bicycle and motorcycle business in 1953.
Bicycle components. In 1893, BSA commenced making bicycle hubs and continued to supply the cycle trade with bicycle parts up to 1936. BSA bought The Eadie Manufacturing Company of Redditch in 1907 and so began to manufacture the Eadie two speed hub gear and the Eadie coaster brake hub. BSA also signed an agreement with the Three Speed Gear Syndicate in 1907 to manufacture a 3 speed hub under licence. This was later classified as the Sturmey Archer Type X. BSA introduced a 'Duo' hub in the late 1930s which was capable of one fixed gear and one gear with a freewheel. All BSA hub gear production temporarily ceased in 1939, until they recommenced making their 3 speed hub around 1945. The Eadie coaster hub made a brief return in 1953 on two BSA bicycle models. BSA forever ceased production of their hub gears in 1955. Ammunition. BSA sold its ammunition business in 1897 to Birmingham Metal and Munitions Company Limited part of the Nobel-Dynamite Trust, through Kynoch a forerunner of ICI. Sparkbrook Royal Small Arms Factory.
In 1906, Frank Dudley Docker was appointed a director of the company. By the autumn of that year BSA was in some difficulty. They had purchased the Sparkbrook Royal Small Arms Factory from the War Office, and in return, the War Office undertook to give BSA a quarter of all orders for Lee–Enfield rifles. But, the War Office did not honour their undertaking. The ensuing financial crisis did not prevent BSA from signing an agreement to purchase control of bicycle component manufacturer, the Eadie Manufacturing Company of Redditch, on 11 February 1907. That decision was ratified by the shareholders of both companies at separate Extraordinary General Meetings held in the Grand Hotel, Birmingham on 27 February 1907. Albert Eadie became a BSA director, a post he held until his death in 1931. Sporting firearms. The very variable military market was now supported by sales of target military rifles, sporting rifles, various patterns of miniature rifles and air rifles. Aperture sights were in demand for Bisley and other military rifle meetings.
Motorcycles. Motor bicycles were added to bicycle products in 1910. The BSA hp was exhibited at the 1910 Olympia Show, London for the 1911 season. The entire BSA production sold out in 1911, 1912 and 1913. BSA cars. In an effort to make use of the Sparkbrook factory BSA established a motorcar department there. An independent part of it was occupied by Lanchester Motor Company. The first prototype automobile was produced in 1907. The following year, marketed under BSA Cycles Ltd, the company sold 150 automobiles and again began producing complete bicycles on its own account. By 1909, it was clear the new motorcar department was unsuccessful; an investigation committee reported to the BSA Board on the many failures of its management and their poor organisation of production. Daimler cars and trucks. Dudley Docker had joined the board in 1906 and was appointed deputy chairman of BSA in 1909. He had made a spectacular financial success of a merger of five large rolling-stock companies in 1902 and become the leader of the period's merger movement. Believing he could buy the missing management skills that could not be found within BSA, he started merger talks with The Daimler Company Limited of Coventry. Daimler and Rover were then the largest British car producers. Daimler was immensely profitable. After its capital reconstruction in 1904, Daimler's profits were 57 per cent and 150 per cent returns on invested capital in 1905 and 1906. The attraction for Daimler shareholders was the apparent stability of BSA.
So in 1910, BSA purchased Daimler with BSA shares but Docker who negotiated the arrangements either ignored or failed in his assessment of their consequences for the new combine. The combine was never adequately balanced or co-ordinated. One of the financial provisions obliged Daimler to pay BSA an annual dividend of £100,000 representing approximately 40 per cent of the actual cash BSA had put into Daimler. This financial burden deprived Daimler of badly needed cash to fund development, forcing the Daimler company to borrow money from the Midland Bank. BSA had still not recovered financially from the earlier purchase of Royal Small Arms factory at Sparkbrook and BSA were not in a position to finance Daimler, nor had either company ample liquid resources. BSA went ahead with motorcycle production in 1910, their first model available for the 1911 season. In 1913, the BSA group were compelled through pressure from the Midland Bank to make a capital issue of 300,000 preference shares. In the short term this was to solve the liquidity issue but further diluted the group's capitalisation.
Dudley Docker retired as a BSA director in 1912 and installed Lincoln Chandler on the BSA board as his replacement. Dudley Docker liked to draw a comparison between the BSA–Daimler merger he engineered and that of his 1902 merger of Metropolitan Carriage Wagon & Finance Company and Patent Shaft. However, there was not the integration of facilities in the BSA–Daimler case, nor was there a reorganisation of either BSA or Daimler and in view of the earlier criticism contained in the 1909 report of the investigation committee, BSA continued to produce cars of their own using Daimler engines. In 1913, Daimler employed 5,000 workers to manufacture 1,000 vehicles, an indication that things were not well. Steel bodies. In 1912, BSA would be one of two automobile manufacturers pioneering the use of all-steel bodies, joining Hupmobile in the US. Lewis Automatic Machine Gun. In 1913, BSA undertook to manufacture quick-firing machine guns for the Lewis Automatic Arms Company whose rights covered the world except for the American Continent.
First World War. During the First World War, the company returned to arms manufacture and greatly expanded its operations. BSA produced rifles, Lewis guns, shells, bicycles, motorcycles and, through Daimler, aero engines, aircraft and other vehicles for the war effort as well as machine tools. Following the Armistice the BSA group was described by its chairman as: New ventures. Motorcycles. In November 1919, BSA launched their first 50-degree vee-twin, Model E, 770cc side valve (6-7 hp) motorcycle for the 1920 season. The machine had interchangeable valves, total loss oil system with mechanical pump and an emergency hand one. Retail price was £130. Other features were Amac carburettor, chain drive, choice of magneto or Magdyno, 7-plate clutch, 3 speed gear box with kickstarter and new type of cantilever fork Aviation. During the war Daimler had built enormous numbers of aero engines and aircraft and by the end was building 80 Airco de Havilland bombers a month. In February 1920 BSA amalgamated with what was the world's largest aircraft manufacturer, Aircraft Manufacturing Company (Airco), Airco's main plant at Hendon had employed between 7,000 and 8,000 people. The Airco group of companies had turned out a new aircraft every 45 minutes.
Within days BSA discovered Airco was in a far more serious financial state than George Holt Thomas had revealed. Holt Thomas was immediately dropped from his new seat on the BSA board and all BSA's new acquisitions were placed in the hands of a liquidator. Some of the businesses were allowed to continue for some years, Aircraft Transport and Travel's assets being eventually rolled into Daimler Air Hire to make Daimler Airway Limited. BSA failed to pay a dividend for the following four years while it tried to recover from its losses. Some relief was achieved when in March 1924 Daimler Airway and its management became the major constituent of Imperial Airways. As well as the Daimler car range, BSA Cycles Ltd re-entered the car market under the BSA name in 1921 with a V-twin engined light car followed by four-cylinder models up to 1926, when the name was temporarily dropped. In 1929 a new range of 3- and 4-wheel cars appeared and production of these continued until 1936. By the end of 1924 difficult economic conditions left the bulk of BSA profits coming from cars and cycles. There were no sales of arms for military purposes in spite of large new facilities built at Government's request. The shares in Pennsylvania's Jessop Steel Co were disposed of without loss. During 1928 there was a drastic reorganisation of the business of some BSA subsidiaries.
By 1930 the BSA Group's primary activities were BSA cycles and Daimler vehicles. Car production under the BSA name ceased in the 1930s. BSA remained the largest manufacturer of motorcycles but the market was less than half the size of the late 1920s and production was unprofitable yet the value of BSA's motor cars and cycles was now more than half group turnover. Lanchester. In 1931 the Lanchester Motor Company at Sparkbrook was acquired and production of their cars transferred to Daimler's Coventry works. The first new product was a version of the Daimler Light Twenty or 16/20 and called Lanchester 15/18. Economic conditions began to improve in the mid-1930s and BSA's activities and profits all grew sharply. International tensions added more activity. An aero engine shadow factory was built and entered production during 1938. Motor cycle sales shrank but BSA maintained its relative position. 1937's new British registrations fell from 57,000 to 46,500. Defence and military equipment including Daimler's Scout car were in heavy demand in Britain and in export markets.
Armaments. In the 1930s, the board of directors authorised expenditure on bringing their arms-making equipment back to use – it had been stored at company expense since the end of the Great War in the belief that BSA might again be called upon to perform its patriotic duty. In 1939, BSA acquired the blueprints for a submachine gun designed by Hungarian arms designer Pál Király and the rights to manufacture it. Examples were produced in 9mm Mauser Export calibre. It was estimated that it would only cost £5 each to manufacture: by comparison, the Thompson submachine guns bought after the start of hostilities cost around £50, while SMLE rifles and the later Sten submachine guns cost £7. 15s and £2. 10s respectively in 1943. However the trials did not lead to acceptance; referring to the complex trigger mechanism, Frank Hobart said "no soldier could have coped with this watchmaker's dream", Second World War. By the outbreak of the Second World War, BSA Guns Ltd at Small Heath, was the only factory producing rifles in the UK. The Royal Ordnance Factories did not begin production until 1941. BSA Guns Ltd was also producing .303 Browning machine guns for the Air Ministry (the main aircraft armament at the time) at the rate of 600 guns per week in March 1939 and Browning production was to peak at 16,390 per month by March 1942. The armed forces had chosen the 500 cc side-valve BSA M20 motorcycle as their preferred machine. On the outbreak of war the Government requisitioned the 690 machines BSA had in stock as well as placing an order for another 8,000 machines. South Africa, Ireland, India, Sweden and the Netherlands also wanted machines.
The Government passed the Emergency Powers (Defence) Act 1939 on 24 August allowing the drafting of defence regulations affecting food, travel, requisitioning of land and supplies, manpower and agricultural production. A second Emergency Powers (Defence) Act was passed on 22 May 1940 allowing the conscription of labour. The fall of France had not been anticipated in Government planning and the encirclement of a large part of the British Expeditionary Force into the Dunkirk pocket resulted in a hasty evacuation of that part of the B.E.F following the abandonment of their equipment. The parlous state of affairs "no arms, no transport, no equipment" in the face of the threat of imminent invasion of Britain by Nazi forces was recorded by the Chief of the Imperial General Staff Field Marshal Sir Alan Brooke, 1st Viscount Alanbrooke in his diary entries of the 1/2 July 1940. The creation of the Home Guard (initially as the Local Defence Volunteers) following Anthony Eden's broadcast appeal to the Nation on Tuesday 14 May 1940 also created further demand for arms production to equip this new force. BSA, as the only rifle producer in Britain, had to step up to the mark and the workforce voluntarily went onto a seven-day week. Motorcycle production was also stepped up from 500 to 1,000 machines per week which meant a finished machine coming off the production line every 5 minutes. The motorcycle department had been left intact in 1939 due to demand which was doubled following Dunkirk. At the same time BSA staff were providing lectures and demonstrations on motorcycle riding and maintenance to 250,000 officers and men in all parts of the UK.
The BSA factory at Small Heath was bombed by the Luftwaffe on 26 August 1940 resulting in one high explosive bomb and a shower of incendiaries hitting the main barrel mill which was the only one operating on service rifles in the country, causing the unaffordable loss of 750 machine tools but fortunately no loss of life. Two further Blitz air raids took place on 19 and 22 November 1940. The air raid of 19 November did the most damage, causing loss of production and trapping hundreds of workers. Since BSA was the sole producer of the main aircraft armament, the resulting delays in productions reportedly caused most worries to PM Churchill among all the industrial damage during the Blitz. Two BSA night-shift electricians, Alf Stevens and Alf Goodwin, helped rescue their fellow workers. Alf Stevens was awarded the George Medal for his selfless acts of bravery in the rescue and Alf Goodwin was awarded the British Empire Medal. Workers involved in the works Civil Defence were brought in to help search for and clear bodies to get the plant back into production. The net effect of the November raids was to destroy machine shops in the four-storey 1915 building, the original 1863 gunsmiths' building and nearby buildings, 1,600 machine tools, kill 53 employees, injure 89, 30 of them seriously and halt rifle production for three months.
The Government Ministry of Supply and BSA immediately began a process of production dispersal throughout Britain, through the shadow factory scheme. Factories were set up at Tipton, Dudley, Smethwick, Blackheath, Lye, Kidderminster, Stourport, Tyseley, and Bromsgrove to manufacture Browning machine guns, Stoke, Corsham, and Newcastle-under-Lyme produced the Hispano cannon, Leicester and Studley Road produced the Besa machine gun, Ruislip produced the Oerlikon 20mm cannon, Stafford produced rocket projectiles, Tamworth produced two-pounder gun carriages, Mansfield produced the Boys Anti-tank gun and Shirley produced rifles. These were dispersal factories which were in addition to Small Heath and the other BSA factories opened in the two years following the 1940 blitz. At its peak Small Heath was running 67 factories engaged in war production. BSA operations were also dispersed to other companies under licence.
At the same time other parts of the Group were having similar problems. Before World War II Daimler had been linked with other Coventry motor manufacturers in a government-backed scheme for aero engine manufacture and had been allocated two shadow factories. Apart from this, BSA-owned Daimler was producing Scout Cars and Daimler Mk I Armoured Cars which had been designed by BSA at Small Heath not Coventry as well as gun turrets, gun parts, tank transmissions, rocket projectiles and other munitions. This activity had not gone unnoticed by the enemy, which made Radford Works a target in the Coventry air raids. Radford Works received direct hits in four separate air raids during 1940. None of these attacks were to seriously disrupt production, however two more serious air raids were carried out in April 1941 which destroyed half the factory. In all it is estimated that 170 bombs containing 52,000 lbs of explosive were dropped on Radford Works as well as the thousands of incendiaries. Like BSA, Daimler had to find dispersal units. A back-handed compliment was paid by Field Marshal Rommel to the workers at Radford Works when he used a captured Daimler Scout to escape following his defeat at El Alamein.
Post-war. BSA cycles. BSA produced the first Sunbeam bicycle catalogue in 1949 and produced its own '4 Star' derailleur gear with an associated splined cassette hub and 4 sprocket cassette. This design was different from the 1930s Bayliss Wiley cassette hub which had a threaded sprocket carrier. BSA bought New Hudson motorcycle and bicycle business in 1950 and followed this up in 1951 with the purchase of Triumph Motorcycles which brought Jack Sangster onto the BSA board. The effect of this acquisition was to make BSA into the largest producer of motorcycles in the world at that time. 1952 saw BSA establish a Professional Cycling Team. Bob Maitland a successful amateur cyclist and the highest placed British finisher in the 1948 Olympic Games road race and now an independent rider in the BSA team was a BSA employee working in the design office as a draughtsman. It was Bob Maitland who was responsible for the design of post war BSA range of lightweight sports bicycles based on his knowledge of cycling. Bob Maitland also made some of the components used on the bicycles of the professional team which were not standard production machines. In the 1952 Tour of Britain Road Race run between Friday 22 August and Saturday 6 September, involving 14 individual stages and covering a total race distance of 1,470 miles, the BSA team of Bob Maitland, "Tiny" Thomas, Pete Proctor, Alf Newman and Stan Jones won the overall team race and Pete Proctor "King of the Mountains" classification. The riders also enjoyed success on the individual stages of the race. The team competed in four further events, 14 September Tour of the Chilterns, 1st "Tiny" Thomas and Team Prize, 21 September Weston-Super-Mare Grand Prix, Team Prize, 28 September Staffordshire Grand Prix, 1st Bob Maitland and Team Prize, 5 October Tour Revenge Race, Dublin, 1st "Tiny" Thomas and Team prize.
In 1953 BSA withdrew motorcycle production from BSA Cycles Ltd, the company it had established in 1919, by creating BSA Motorcycles Ltd. In 1953 the BSA Professional Cycling Team was managed by Syd Cozens. Successes were 5/6 April Bournemouth Two Day Road Race, 1st Bob Maitland, 12 April Dover to London 63 Miles Road Race, 1st Stan Jones, 31 May Langsett 90 Miles Road Race, 1st Bob Maitland and "King of the Mountains", 7 June Tour of the Wrekin, 1st Bob Maitland, 12 July Severn Valley 100 Miles Road Race, 1st "Tiny" Thomas, 19 July Jackson Trophy, Newcastle, Team Prize, 9 August Les Adams Memorial 80 Miles Road Race, 1st Alf Newman, Team Prize, "King of the Mountains" Arthur Ilsley, 30 August Weston-Super-Mare 100 Miles Grand Prix, 1st Bob Maitland, Team Prize. The team also competed in the 1,624-mile, 12 stage, 1953 Tour of Britain Road Race. The 1953 line up had changed as Arthur Ilsley replaced Pete Proctor in the team. "Tiny" Thomas won the overall individual classification, the Team were runners-up in the team competition and Arthur Ilsley was 3rd in the "King of the Mountains" competition. Bob Maitland also had notable success by winning the Independent National Championship. 1954 saw the introduction of the BSA Quick Release 3 Speed hub gear. It was a split axle three speed gear intended for use with bicycles equipped with oil bath chainguards. The original BSA 3 speed hub gear had been made under licence from the Three-Speed Gear Syndicate since 1907. The design was later to be classified as the Sturmey-Archer 'Type X', but all BSA hub gear production ceased in 1955
Management. Sir Bernard Docker remained chairman of BSA until 1956 when the BSA Board removed him. In an acrimonious dispute conducted in the media the matter was brought to the BSA shareholders at the Annual General Meeting where the decision of the Board was upheld. Another significant departure for the fortune of the BSA Group but less controversial was the retirement on ill health grounds of James Leek CBE, managing director from 1939 until his retirement. Sir Bernard Docker was replaced as Chairman of the BSA Board by Jack Sangster. Dispersals. The BSA bicycle division, BSA Cycles Ltd., including the BSA cycle dealer network was sold to Raleigh in 1957. Raleigh initially continued bicycle production in Birmingham at Coventry Road, Sheldon, Birmingham 26, into the early 1960s using up BSA parts but as time went on more stock Raleigh parts and fittings were used, some continuing to bear the 'piled arms' stamp. TI Group, owners of the British Cycle Corporation, bought Raleigh in 1960 thus gaining access to the BSA brand. Bicycles bearing the BSA name are currently manufactured and distributed within India by TI Cycles of India but have no direct connection to the original Birmingham BSA company.
In 1960, Daimler was sold to Jaguar. 1961 was the centenary year of the BSA Group and, in recognition of this milestone, the company magazine produced an anniversary issue of "BSA Group News" in June called "BSA Centenary 1861–1961", in which many of the achievements of the Group were celebrated. This year also saw the end of military rifle production; however, BSA still continued to make sporting guns. Products. Bicycles. According to Charles Spencer, BSA was manufacturing the "Delta" bicycle . In 1880 the company was approached to manufacture the "Otto Dicycle". An initial contract was signed to produce 210 and a further contract followed for a further 200. In all it is believed that a total of 953 Otto machines were made. BSA then went into bicycle production on their own account, the first machines to their own specification being exhibited at the 1881 Stanley Show. BSA went on to design and manufacture a "safety" bicycle (patent:15,342 of 1884). BSA was also producing tricycles and a licence was obtained in 1885 to manufacture ball bearings. BSA ceased bicycle manufacture in 1887 because of the demand for arms. Bicycle component manufacture commenced in 1894 and BSA continued to supply the bicycle trade up to 1936. The company recommenced bicycle manufacture on their own account again in 1908 and these were exhibited at the Stanley Show in 1909. Bicycle manufacture was what led BSA into motorcycles. BSA produced bicycles for both the police and military and notably a folding bicycle for the British Army during World War I and the more well known folding Paratroopers bicycle during World War II. BSA supplied the Irish Army with bicycles after 1922.
BSA manufactured a range of bicycles from utility roadsters through to racing bicycles. The BSA range of Sports bicycles expanded in the 1930s following the granting of a patent for a new lighter design of seat lug in 1929 and tandems were introduced into the BSA bicycle range as well. BSA had a reputation for quality and durability and their components were more expensive that either Chater-Lea or Brampton. BSA launched a high end club cyclists machine in the early 1930s initially branded as the "Super-eeze". Never slow to avail of publicity BSA sponsored the great Australian cyclist Hubert Opperman and re-branded the top of the range machine the "Opperman" model. A less expensive range of clubman lightweight machines was introduced from 1936 with the "Cyclo" 3 speed derailleur equipped "Clubman". Subtle changes were made to the range, most models being equipped with "Russ" patent forks and some models were made for only two seasons. This all stopped around September 1939 with the outbreak of war. A revised catalogue with a much reduced range was issued in March 1940 which also saw the launch of the BSA "Streamlight" model. A novel all white bicycle was produced for the blackout but had disappeared from a severely reduced bicycle range the details of which were circulated to dealers from December 1941. BSA had ceased production of their 3 speed hub gear in 1939 and production appears to have started again by 1945 although with a black finish instead of chromium plating. BSA bought Sunbeam in 1943 and produced Sunbeam bicycles using up existing frames and parts and using BSA components for the missing bits. The first BSA produced Sunbeam catalogue was published in 1949
Post war BSA expanded their bicycle range but faced problems of shortages of raw materials such as steel and was required to export a lot of their manufactured output in order to get a Government licence to purchase the necessary raw materials. The company moved bicycle production to the new Waverley Works after World War II. BSA continued to innovate introducing the 4 Star derailleur gear in 1949 along with an associated 4-speed 'unit' or cassette hub. The derailleur design was altered from 1950 and was certainly available up to 1953 but was not a great success. BSA bought New Hudson in 1950 and started to manufacture and sell New Hudson branded machines as well as Sunbeam. It appears that the top of the range BSA lightweight club cyclist machine was the "Gold Column" and this appears to have been changed into the BSA "Tour of Britain" model following the success of the BSA Professional Cycling Team in the 1952 Tour of Britain race. The "Tour of Britain" model was heavily promoted in the BSA 1953 sales literature. The factory made "Tour of Britain" model was not the same as those ridden by the professional team. Only eight machines were crafted for the professional team and none of the components appear to have been standard BSA parts. 1953 saw BSA separate the bicycle / motorcar and motorcycle business into different holdings.
The good times were coming to an end and demand for bicycles fell with the end of rationing in 1954. James Leek, managing director of BSA Cycles Ltd was suffering ill health and he retired in 1956, the same year the BSA Chairman, Sir Bernard Docker, was removed from the BSA Board. Jack Sangster who had joined the BSA Board in 1951 following the purchase of his company Triumph Motorcycles became chairman. The bicycle manufacturing business BSA Cycles Ltd was sold to Raleigh Industries in 1957. Motorcycles. BSA Motorcycles were made by BSA Cycles Ltd, under the BSA parent, until 1953 when the motorcycle business was moved into holding "BSA Motorcycles Ltd". The first instance of intention to produce motorcycles was reported in The Motor Cycle, a British motorcycling journal, in July 1906. The first wholly BSA motorcycle, the H.P. was built in 1910 and displayed at the first Olympia Show, London on 21 November in that year. Sir Hallewell Rogers, BSA Chairman, had informed the shareholders at the company's 1910 AGM in Birmingham "We have decided to put a motor-bicycle on the market for the coming season ... These machines will be on exhibit at the Cycle and Motor Show on November 21st, after which date we look forward to commencing delivery". The machines were available for the 1911 season and entire production sold out. BSA had previously acquired a commercially available engine in 1905 and fitted it to one of their bicycle frames and discovered at first hand the problems that needed to be overcome. BSA Cycles Ltd was set up as a subsidiary company in 1919 under Managing Director Charles Hyde to manufacture both bicycles and motorcycles.
Trademarks. Rights to the motorcycle brand went to Norton Villiers Triumph and on its liquidation were purchased by BSA Company. Rights to the guns brand were acquired by Gamo for its new subsidiary, BSA Guns (UK) Limited. In popular culture. The Birmingham Small Arms Company (BSA) plays a prominent role in the inaugural season of the British crime drama series "Peaky Blinders", as well as in subsequent seasons, where it serves as a focal point for armaments production, and as the day-to-day workplace of a number of characters. In the popular WW2 grand strategy game Hearts of Iron 4 you can select The Birmingham Small Arms Company (BSA) as a military company when producing infantry equipment.
Bovril Bovril is a thick and salty meat extract paste, similar to a yeast extract, developed in the 1870s by John Lawson Johnston. It is sold in a distinctive bulbous jar and as cubes and granules. Its appearance is similar to the British Marmite and its Australian equivalent Vegemite. Bovril is owned and distributed by Unilever UK. Bovril can be made into a drink by diluting with hot water or, less commonly, with milk. It can be used as a flavouring for soups, broth, stews or porridge, or as a spread, especially on toast. In 2004 Unilever removed beef ingredients from the Bovril formula, rendering it vegetarian, but in 2006, reversed that decision and reintroduced beef ingredients to the formula. Etymology. The first part of the product's name comes from Latin , meaning "pertaining to an ox". Johnston took the "-vril" suffix from Edward Bulwer-Lytton's then-popular novel, "The Coming Race" (1871), the plot of which revolves around a superior race of people, the Vril-ya, who derive their powers from an electromagnetic substance named "Vril". Therefore, Bovril indicates great strength obtained from an ox.
History. In 1870, in the Franco-Prussian War, Napoleon III ordered one million cans of beef to feed his troops. The task of providing this went to John Lawson Johnston, a Scottish butcher living in Canada. Large quantities of beef were available across the British Dominions and South America, but transport and storage were problematic. Therefore, Johnston created a product known as 'Johnston's Fluid Beef', later called Bovril, to meet Napoleon's needs. By 1888, over 3,000 UK public houses, grocers and dispensing chemists were selling Bovril. In 1889, Bovril Ltd was formed to develop Johnston's business further. During the 1900 Siege of Ladysmith in the Second Boer War, a Bovril-like paste was produced from horsemeat within the garrison. Nicknamed "Chevril" (a portmanteau of "cheval", French for "horse", and Bovril) it was made by boiling down horse or mule meat to a jelly and serving it as a tea-like mixture. Bovril also produced concentrated, pemmican-like dried beef as part of the British Army emergency field ration during the war. The ration came in the form of a pocket-sized tin can that contained the beef on one half alongside a dried cocoa drink on another half. The dried beef could be eaten alone, or mixed with water to create a beef tea.
Bovril continued to function as a "war food" in World War I and was frequently mentioned in the 1930 account "" by Helen Zenna Smith. It describes the drink being prepared for the casualties at Mons where "the orderlies were just beginning to make Bovril for the wounded, when the bearers and ambulance wagons were shelled as they were bringing the wounded into the hospital". When John Lawson Johnston died, his son George Lawson Johnston inherited and took over the Bovril business. In 1929, George Lawson Johnston was made Baron Luke, of Pavenham, in the county of Bedford. Bovril's instant beef stock was launched in 1966 and its "King of Beef" range of instant flavours for stews, casseroles and gravy in 1971. In 1971, James Goldsmith's Cavenham Foods acquired the Bovril Company but then sold most of its dairies and South American operations to finance further takeovers. The brand is now owned by the Anglo-Dutch multinational Unilever, which bought Bovril in 2001. In 2004, Unilever removed beef ingredients from the Bovril formula, rendering it vegetarian. This was mainly due to concerns about decreasing sales, particularly from exports due to an export ban on British beef, as a result of the growing popularity of vegetarianism, religious dietary requirements, and public concerns about bovine spongiform encephalopathy. In 2006, Unilever reversed that decision and reintroduced beef ingredients to their Bovril formula once sales increased and the beef export bans were lifted. Unilever now produces Bovril using beef extract and a chicken variety using chicken extract.
In November 2020, Forest Green Rovers Football Club announced a collaboration with the makers of Bovril to create a beet-based version of Bovril to be sold at their New Lawn stadium, where meat-based products had been removed from sale some years prior. Licensed production. In South Africa Bovril is produced by the Bokomo division of Pioneer Foods. Cultural significance. Bovril was promoted as a superfood in the early 20th century. Advertisements recommended people to dilute it into a tea or spread it on their morning toast. Some adverts even claimed that Bovril could protect one from influenza. Bovril jars are commonly excavated as part of archaeological assemblages, such as at Knowles Mill in Worcestershire. Since its invention, Bovril has become an icon of British culture. It is associated with football culture. During the winter, British football fans in stadium terraces drink it as a tea from Thermos flasks – or from disposable cups in Scotland, where thermoses are from football stadiums.Bovril holds the unusual distinction of having been advertised with a Pope. An advertising campaign of the early 20th century in Britain depicted Pope Leo XIII seated on his throne, bearing a mug of Bovril. The campaign slogan read: "The Two Infallible Powers – The Pope & Bovril."
Bovril beef tea was the only hot drink that Ernest Shackleton's team had when they were marooned on Elephant Island during the 1914–1917 Endurance Expedition. In the film "In Which We Serve", the officers on the bridge are served "Bovril rather heavily laced with sherry" to warm them up, after being rescued during the Dunkirk evacuation of the British Expeditionary Force. British mountaineer Chris Bonington appeared in TV commercials for Bovril in the 1970s and 1980s in which he recalled melting snow and ice on the first ascent of Baintha Brakk (known as "The Ogre") to make hot drinks.
Benjamin D. Santer Benjamin David Santer (born June 3, 1955) was a climate researcher at Lawrence Livermore National Laboratory and former researcher at the University of East Anglia's Climatic Research Unit. He retired from the Lawrence Livermore National Laboratory in 2021 and is now a Distinguished Scholar in Residence at Woods Hole Oceanographic Institution. He also worked at the Max Planck Institute for Meteorology from 1987 to 1992. He specializes mainly in statistical analysis of climate data sets, and detection/attribution of climate change forcings. Since 2012, Santer has been listed on the board of directors of the National Center for Science Education. Honors. Santer received a B.Sc. in Environmental Sciences and a 1987 Ph.D. in climatology from the Climatic Research Unit of the University of East Anglia. In 1998 Santer was awarded a MacArthur Fellowship for research supporting the finding that human activity contributes to global warming. He has also received the Ernest Orlando Lawrence Award and a Distinguished Scientist Fellowship from the U.S. Department of Energy and the Norbert Gerbier/MUMM award from the World Meteorological Organization. He ranked twelfth amongst climate scientists in a 2002 assessment of most cited scientists in the field of global warming. In 2024 he received the Carl-Gustaf Rossby Research Medal of the American Meteorological Society.
In 2011, Santer was elected as a fellow of the American Geophysical Union and as a member of the National Academy of Sciences. 1995 AR2 Chapter 8. Santer was the convening Lead Author of Chapter 8 of 1995 IPCC Working Group I Report (AR2 WGI), which addressed the global warming issue. In a June 12, 1996 editorial-page piece in "The Wall Street Journal", Frederick Seitz, chair of the George C. Marshall Institute and Science and Environmental Policy Project, claimed that alterations made to Chapter 8 of the 1995 IPCC report were made to "deceive policy makers and the public into believing that the scientific evidence shows human activities are causing global warming." Similar charges were made by the Global Climate Coalition (GCC), a consortium of industry interests; specifically, they accused Santer of "scientific cleansing." Santer and 40 other scientists responded to "The Wall Street Journal" that all IPCC procedural rules were followed, and that IPCC procedures required changes to the draft in response to comments from governments, individual scientists, and non-governmental organizations. They stated that the pre- and post-Madrid versions of Chapter 8 were equally cautious in their statements; that roughly 20% of Chapter 8 is devoted to the discussion of uncertainties in estimates of natural climate variability and the expected signal due to human activities; and that both versions of the chapter reached the same conclusion: "Taken together, these results point towards a human influence on climate." Gold Standard Paper. On February 25, 2019, Santer et al. published the paper "Celebrating the anniversary of three key events in climate change science" in "Nature Climate Change", claiming to have reached the 5-sigma "gold standard level" of statistical proof of human influence in global climate change using three sets of satellite data.
Bernoulli number In mathematics, the Bernoulli numbers are a sequence of rational numbers which occur frequently in analysis. The Bernoulli numbers appear in (and can be defined by) the Taylor series expansions of the tangent and hyperbolic tangent functions, in Faulhaber's formula for the sum of "m"-th powers of the first "n" positive integers, in the Euler–Maclaurin formula, and in expressions for certain values of the Riemann zeta function. The values of the first 20 Bernoulli numbers are given in the adjacent table. Two conventions are used in the literature, denoted here by formula_1 and formula_2; they differ only for , where formula_3 and formula_4. For every odd , . For every even , is negative if is divisible by 4 and positive otherwise. The Bernoulli numbers are special values of the Bernoulli polynomials formula_5, with formula_6 and formula_7. The Bernoulli numbers were discovered around the same time by the Swiss mathematician Jacob Bernoulli, after whom they are named, and independently by Japanese mathematician Seki Takakazu. Seki's discovery was posthumously published in 1712 in his work "Katsuyō Sanpō"; Bernoulli's, also posthumously, in his "Ars Conjectandi" of 1713. Ada Lovelace's note G on the Analytical Engine from 1842 describes an algorithm for generating Bernoulli numbers with Babbage's machine; it is disputed whether Lovelace or Babbage developed the algorithm. As a result, the Bernoulli numbers have the distinction of being the subject of the first published complex computer program.
Notation. The superscript used in this article distinguishes the two sign conventions for Bernoulli numbers. Only the term is affected: In the formulas below, one can switch from one sign convention to the other with the relation formula_8, or for integer = 2 or greater, simply ignore it. Since for all odd , and many formulas only involve even-index Bernoulli numbers, a few authors write "" instead of . This article does not follow that notation. History. Early history. The Bernoulli numbers are rooted in the early history of the computation of sums of integer powers, which have been of interest to mathematicians since antiquity. Methods to calculate the sum of the first positive integers, the sum of the squares and of the cubes of the first positive integers were known, but there were no real 'formulas', only descriptions given entirely in words. Among the great mathematicians of antiquity to consider this problem were Pythagoras (c. 572–497 BCE, Greece), Archimedes (287–212 BCE, Italy), Aryabhata (b. 476, India), Abu Bakr al-Karaji (d. 1019, Persia) and Abu Ali al-Hasan ibn al-Hasan ibn al-Haytham (965–1039, Iraq).

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