Prayer H is even worse. Its theology is very brief; it contains congregational responses of some complexity and overall it is too brief to be an adequate Eucharistic prayer.
If it is used the whole prayer should be completely sung by a congregation with a sophisticated understanding who can develop the hints offered in the text. The great features of the Anglican Eucharistic prayers compared with those of other Christian traditions is their reluctance to be too explicit so as to embrace a wide range of views and their wide range of scriptural allusion.
I believe that with thought and devotion the prayers we use are very helpful vehicles in doing what a Eucharistic prayer should do, namely recalling what Jesus did with his disciples on the night before he died, to thank God for all he gives to us and in union with Christ to offer our lives and the life of the church in his service. These prayers have a richness that help us lift our hearts and minds to God so that we can more adequately praise him in heaven and serve him on earth.
Christopher Morgan-Jones. Go to Next Page. Go to Previous Page. Go to Index Page. Go to Home Page. It has eight eucharistic prayers, involving a greater range of style than the four in ASB. I will not comment on the traditional language version of Order One, since this is least likely to be used by Evangelicals.
Leaving aside for a moment the eucharistic prayers, what is valuable and attractive about this Order? The normal pattern is to begin with a greeting, prayer of preparation, prayer of penitence, absolution and Gloria. The penitential section can be taken later in the service, as a response to the ministry of the word.
An extended form of praise and thanksgiving can replace the Gloria. The Liturgy of the Word effectively begins with the Collect. The Creed normally follows the sermon and, together with the intercessions, can be an appropriate response to what has been heard. The Liturgy of the Sacrament begins with the Peace and ends with a brief prayer of thanksgiving after communion, followed by The Dismissal.
There is actually much to commend in this Order, beyond the fact that it provides an alternative to the BCP pattern. Variety is important for liturgical and pastoral reasons, so experiment creatively! Making the right choice demands good preparation time and a growing familiarity with the resources provided.
I have often heard complaints about the wordiness, complexity, repetitiveness and length of the eucharistic prayers in the ASB. Some of the new prayers in CW seek to address these complaints, particularly having regard for situations where children or new Christians are present. Prayer D is a good example. It is simple in wording and theology. Prayer E is reasonably short, with a good choice of acclamations.
However, it has theological problems that are noted below. Its language is also more complex than Prayer D. Given the debates about eucharistic theology and practice over the last years, I am unhappy with certain features of the eucharistic prayers and a particular change to the order of service. CW takes the further step of allowing for the Prayer of Humble Access or a modern equivalent to be said, after the Fraction and words of invitation, but before communion. Prayers D, E and F are new compositions by members of the Liturgical Commission and prayers G and H came in through the revision process.
I think it is fair to conclude that,. Nevertheless, I think this policy is idealistic and works against us. It also confronts us with a hint of eucharistic sacrifice in each prayer. The difficulties for Evangelicals in connection with both of these practices have often been expressed but they need to be articulated again.
Cranmer included an epiclesis in his service, presumably to take the focus off the words of institution as the means of consecration, as in the medieval rite. But this was not the pattern of authorized Church of England liturgy from , until it was reintroduced in Series 3 I have no problem with Prayer C because it is an adaptation of the BCP petition for right reception :.
Send your Spirit on us now that by these gifts we may feed on Christ with opened eyes and hearts on fire. Prayers A and B are more ambiguous. They imply that the Holy Spirit effects a change either in the elements or in our perception of the elements:. Grant that by the power of your Holy Spirit these gifts of bread and wine may be to us his body and blood.
Grant that by the power of your Holy Spirit, and according to your holy will, these gifts of bread and wine may be to us the body and blood of our Lord Jesus Christ. We have no warrant in Scripture for praying that the elements might be transformed and history shows how such teaching can lead to idolatry.
Why ask that our perception of the elements be changed if the real issue is feeding on Christ in our hearts by faith with thanksgiving? The Holy Spirit is a person who interacts with us directly as persons under the New Covenant, not a power that comes to us through material things. Send your Holy Spirit, that broken bread and wine outpoured may be for us the body and blood of your dear Son.
Father, by your Holy Spirit let these gifts of your creation be to us the body and blood of our Lord Jesus Christ.
Pour out your Holy Spirit as we bring before you these gifts of your creation; may they be for us the body and blood of your dear Son. Send your Holy Spirit that this bread and this wine may be to us the body and blood of your Son.
Apart from the ambiguity and the misleading suggestion that the Holy Spirit may do something to the bread and wine, I object to this new form of liturgical correctness which suggests that we must always have some form of epiclesis for a valid eucharist.
This included the following words:. We thy humble servants do celebrate, and make here before thy divine majesty, with these thy holy gifts, the memorial which thy Son hath willed us to make.
In , however, the Prayer of Oblation was modified and placed after Communion, to avoid any suggestion that we offer ourselves in connection with an offering of the consecrated elements to God.
Colin Buchanan has recently written a helpful survey of the continuing debate in Anglicanism about the nature of the anamnesis and its liturgical expression. Though we chose the path of rebellion you would not abandon your own. Again and again you drew us into your covenant of grace. You gave your people the law and taught us by your prophets to look for your reign of justice, mercy and peace.
As we watch for the signs of your kingdom on earth, we echo the song of the angels in heaven, evermore praising you and saying : All Holy, holy, holy Lord … Lord God, you are the most holy one, enthroned in splendour and light, yet in the coming of your Son Jesus Christ you reveal the power of your love made perfect in our human weakness.
Embracing our humanity, Jesus showed us the way of salvation; loving us to the end, he gave himself to death for us; dying for his own, he set us free from the bonds of sin, that we might rise and reign with him in glory. On the night he gave up himself for us all he took bread and gave you thanks; he broke it and gave it to his disciples, saying: Take, eat; this is my body which is given for you; do this in remembrance of me.
In the same way, after supper he took the cup and gave you thanks; he gave it to them, saying: Drink this, all of you; this is my blood of the new covenant which is shed for you and for many for the forgiveness of sins. Therefore we proclaim the death that he suffered on the cross, we celebrate his resurrection, his bursting from the tomb, we rejoice that he reigns at your right hand on high and we long for his coming in glory.
As we recall the one, perfect sacrifice of our redemption, Father, by your Holy Spirit let these gifts of your creation be to us the body and blood of our Lord Jesus Christ; form us into the likeness of Christ and make us a perfect offering in your sight. Reveal our unity, guard our faith, and preserve us in peace.
Look with favour on your people and in your mercy hear the cry of our hearts. Bless the earth, heal the sick, let the oppressed go free and fill your Church with power from on high. Gather your people from the ends of the earth to feast with [ the Blessed Virgin Mary, St Joseph her spouse N and ] all your saints at the table in your kingdom, where the new creation is brought to perfection in Jesus Christ our Lord; by whom, and with whom, and in whom, in the unity of the Holy Spirit, all honour and glory be yours, almighty Father, for ever and ever.
As a mother tenderly gathers her children, you embraced a people as your own. When they turned away and rebelled your love remained steadfast. From them you raised up Jesus our Saviour, born of Mary, to be the living bread, in whom all our hungers are satisfied. He offered his life for sinners, and with a love stronger than death he opened wide his arms on the cross.
On the night before he died, he came to supper with his friends and, taking bread, he gave you thanks. He broke it and gave it to them, saying: Take, eat; this is my body which is given for you; do this in remembrance of me.
At the end of supper, taking the cup of wine, he gave you thanks, and said: Drink this, all of you; this is my blood of the new covenant, which is shed for you and for many for the forgiveness of sins. Father, we plead with confidence his sacrifice made once for all upon the cross; we remember his dying and rising in glory, and we rejoice that he intercedes for us at your right hand.
As we eat and drink these holy things in your presence, form us in the likeness of Christ, and build us into a living temple to your glory. In Christ you shared our life that we might live in him and he in us. All He opened his arms of love upon the cross and made for all the perfect sacrifice for sin. On the night he was betrayed, at supper with his friends he took bread, and gave you thanks; he broke it and gave it to them, saying: Take, eat; this is my body which is given for you; do this in remembrance of me.
All Father, we do this in remembrance of him: his body is the bread of life. At the end of supper, taking the cup of wine, he gave you thanks, and said: Drink this, all of you; this is my blood of the new covenant, which is shed for you for the forgiveness of sins; do this in remembrance of me.
All Father, we do this in remembrance of him: his blood is shed for all. As we proclaim his death and celebrate his rising in glory, send your Holy Spirit that this bread and this wine may be to us the body and blood of your dear Son. All As we eat and drink these holy gifts make us one in Christ, our risen Lord. Hosanna in the highest. Share this: Twitter Facebook. Like this: Like Loading Previous Enriching Common Worship 1 : Advent resources.
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