It may be added that the Kalendar of the Scottish Prayer Book of 1637 (known commonly, though not correctly as ‘Archbishop Laud’s Prayer Book’) exhibited, in addition to the black-letter saints of the English Prayer Book of the day, the following national or local commemorations:—David, King, Jan. 11; Mungo, Bishop, Jan. 13; Colman, Feb. 18; Constantine III, King, March 11; Patrick, March 17; Cuthbert, March 20; Gilbert, Bishop, April 1; Serf, Bishop, April 20; Columba, June 9; Palladius, July 6; Ninian, Bishop, Sept. 18; Adaman (sic), Bishop (sic), Sept. 25; Margaret, Queen, Nov. 16; Ode, Virgin, Nov. 27; Drostan, Dec. 4.
The Kalendar of the Prayer Book of the Church of Ireland has since 1877 omitted all black-letter days. The same is true of the American Prayer Book since 1790.
FOOTNOTES
[1] Less costly works are Giry’s admirable Manuel de Diplomatique (1894), Sir Harris Nicholas’ Chronology of History, and Mr J. J. Bond’s Handy-Book of Rules and Tables for verifying dates.
[2] Acts xx. 7; 1 Cor. xvi. 2.
[3] The view that St John is here representing himself as rapt in vision to the time of judgment spoken of by St Paul (1 Cor. i. 8; 2 Thess. ii. 2) is the only other interpretation which deserves serious consideration. (For the view mentioned see Hort, Apocalypse, p. 15.) But it does not, as it seems to the present writer, dislodge the commonly accepted view.
[4] The Italian ‘Domenica’ and the French ‘Dimanche’ follow the language of the Latin Church in designating what we call ‘Sunday.’ In the Greek Church ‘the Lord’s Day’ is still the term employed.
[5] E.g. Epist. to Diognetus 4.