An Experimental North American Eucharistic Rite

By Robin G. Jordan

The following eucharistic rite is based upon the Holy Communion service of The Book of Common Prayer (1962) of the Anglican Church of Canada and incorporates modern-day English textual material from a number of sources, including the An Australian Prayer Book (1978), Common Prayer: Resources for Gospel-Shaped Gatherings (2012), and a draft of a modern-day English version of The Book of Common Prayer (1956) of the Free Church of England, which I prepared in 2009. It is not the complete rite. It begins with the Preparation and concludes with the Dismissal.

There are some notable differences between this rite and the 1962 Canadian rite other than the use of modern-day English. Among these differences is the use of a shorter version of the Prayer of Humble Access, which is found in a number of more recent Anglican service books. It does not contain the unscriptural bifurcation of the cleansing power of the Christ’s body and blood that the 1548 Order of Communion’s version of the prayer contains. This wording of the Prayer of Humble Access was a longstanding Puritan criticism of The Book of Common Prayer. The Prayer of Humble Access may be said after the Comfortable Words or before the Communion. The Alternative Order of the Ministration of the Holy Communion in the 1928 Proposed English Prayer Book moved the Prayer of Humble Access to a position after the Comfortable Words and it occupies this position in several more recent Anglican service books in which it forms a part of the Preparation. The Prayer of Humble Access may be omitted.

The Peace has been moved to a position before the Prayer of Consecration—a position that it occupies in a number of more recent service books and is more fully developed than in the 1962 Canadian Holy Communion service. It gives members of the congregation who may have become estranged an opportunity to tangibly show that they desire to be reconciled to each other. It also provides an opportunity for members of the congregation to greet newcomers and visitors without putting them under a spotlight.

The Epiclesis of the Prayer of Consecration is a slightly-altered modern-day English version of the 1662 Epiclesis from Common Prayer: Resources for Gospel-Shaped Gatherings (2012). Like the 1552-1662 Epiclesis, it avoids the invocation of the descent of the Holy Spirit upon the bread and wine.

Archbishop Thomas Cranmer concluded that such an invocation was not agreeable to the Holy Scriptures on the basis that in Scripture the Holy Spirit is recorded as descending only upon people and where the descent of the Holy Spirit is invoked in Scripture, it is also upon people.

Cranmer also concluded that the invocation of the descent of the Holy Spirit upon the bread and wine implies that the Prayer of Consecration by the action of the Holy Spirit brings about a change in the bread and wine. According to Bishop Stephen Gardiner who was a staunch Roman Catholic, the words of the Epiclesis in the 1549 Canon taught “that Christ's most precious body is made present to us by conversion of the substance of bread into His precious body.”

In other words, the invocation of the Holy Spirit to act upon the bread and wine in the 1549 Epiclesis taught the medieval Catholic doctrine of transubstantiation, a doctrine that Cranmer and the other English reformers rejected as unscriptural and which the Thirty-Nine Articles states “cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.”

Cranmer’s rejection of the medieval Catholic doctrines of transubstantiation and eucharistic sacrifice, it must be added, were tied to his wholehearted acceptance of the New Testament doctrine of salvation by grace through faith.

The words, “Wherefore, O Father, Lord of heaven and earth, we thy humble servants, with all thy holy Church, remembering the precious death of thy beloved Son, his mighty resurrection, and glorious ascension, and looking for his coming again in glory, do make before thee, in this sacrament of the holy Bread of eternal life and the Cup of everlasting salvation, the memorial which he hath commanded….,” have been omitted from the Prayer of Consecration for the same reason that Cranmer omitted the 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” from the 1552 Prayer of Consecration. The 1962 Canadian text originally included the phrase, “We present unto thy divine majesty this holy Bread of eternal life and this Cup of everlasting salvation.” As A Statement on Prayer Book Revision in Canada(1957) notes, this phrase was a cause of difficulty in the preparation of the 1962 Canadian Prayer Book. A number of theologians expressed the fear that the phrase opened the door to unscriptural theories concerning the eucharistic sacrifice. It was too susceptible to misinterpretation.

However, the phrase that was substituted for the phrase in the 1955 draft of the 1962 Canadian Prayer Book is not really any better. It retained the reference to the bread as the “holy Bread of eternal life” and the wine as the “Cup of everlasting salvation,” wording which gives far greater emphasis to the bread and wine than does the text in 1549 Canon from which the Canadian text is derived. It refers to the bread and wine as “these gifts.”

The Roman Catholic opponents of the reform of the English Church according to the Holy Scriptures claimed that in the 1549 text they discerned the offering of the sacrifice of Christ in the Mass, a belief that Cranmer rejected on scriptural grounds and which the Thirty-Nine Articles further rejects as a blasphemous fable and a dangerous deceit (Article XXXI). The 1962 Canadian text is even more open to this interpretation due to the reference to the bread as the “holy Bread of eternal life” and the wine as the “Cup of everlasting salvation.”

I incorporated a muted anamnesis into the text, “O Lord and heavenly Father, we your humble servants, having in remembrance the suffering and death of your dear Son, entirely desire your fatherly goodness to mercifully accept this our service of praise and thanksgiving.” It keeps the attention of the people focused upon what Dennis Peterson identifies as the theme of the sacrament—the proclamation of our Lord’s death.

In his article, “The Major Shift: Doctrine in The Alternative Service Book 1980,” Peterson makes several observations about the inclusion of references to the Resurrection and the Ascension in the Prayer of Consecration:

The inclusion in the Prayer of Consecration of references to the Resurrection and Ascension of the Lord Jesus Christ goes beyond Scripture which tells us that in the sacrament we proclaim the Lord's death.

It is at first sight attractive to add these thoughts, but it takes attention away from the great issue between God and man, our sin and God's grace in dealing with it. Further, these inclusions not only dilute the theme of the sacrament, but prepare people instead to concentrate upon the risen and ascended Lord's alleged presence in the bread and wine rather than his death. A desire to praise God for Christ's Resurrection and Ascension is laudable, but the Prayer of Consecration in the Lord's Supper is an entirely inappropriate place for it.

While some readers may wish to argue that such references are found in a number of ancient anaphoras and have become a common feature of contemporary Eucharist Prayers of a number of denominations, it must be remembered that the guiding principle of the reformed liturgies of the Anglican church is not the rule of antiquity or the ecumenical consensus, to which those who have been influence by the Anglo-Catholic and Liturgical Movements are wont to appeal, but the rule of Scripture.

Readers will note that in the foregoing text the word “service” has been substituted for “sacrifice.” This substitution was suggested by the first Post-Communion Thanksgiving in the 1956 Free Church of England Prayer Book. This is to highlight Christ’s sacrifice in which Christ offered himself for the sins of the world while at the same time avoiding the re-introduction of the language of our sacrifice into the Prayer of Consecration. The reintroduction of this language is contrary to the practice of The Book of Common Prayer in its 1552, 1559, 1604, and 1662 editions.

Cranmer removed such language from the 1552 Prayer of Consecration to guard against what he believed was serious theological error. In his Defence of the True and Catholic Doctrine of the Sacrament (1551) Cranmer takes the position, based upon his study of the New Testament, that there are only two proper sacrifices--the “one oblation of himself once offered” that Christ made on the cross, and our sacrifices of “laud, praise, and thanksgiving” in response to that sacrifice. The latter sacrifices, he argues, are the only sacrifices that we can make and which are properly spiritual.

By using language of sacrifice in the Prayer of Consecration only to describe Christ’s offering of himself for our sins, Cranmer gives expression to this understanding in 1552 Prayer Book. The same understanding is expressed in the 1662 Prayer Book.

The reference to the Holy Spirit in the 1962 Canadian text, “And we pray that by the power of thy Holy Spirit, all we who are partakers of this holy Communion may be fulfilled with thy grace and heavenly benediction,” may construed in a number of different ways. It can be interpreted to mean that the operation of the Holy Spirit by which those receiving the bread and wine are made full of God’s grace and blessing is the “sanctification” of the bread and wine. It is a way of working around the lack of an Epiclesis invoking the descent of the Holy Spirit upon the bread and wine to bless and sanctify them. To my mind it also presumptuous to tell God how he should go about showing his grace to the communicants and bestowing his blessing upon them. For this reason I have chosen to omit it.

I have kept to a minimum those texts that separate the Words of Institution from the act of receiving. In his article Peterson also makes this observation:

The Prayer of Consecration rehearses the Lord's words over the bread and wine, 'Take eat ... Drink ye all of this ... '. These are words of administration and should immediately be followed by the receiving of the bread and wine as in The Book of Common Prayer. The insertion of the Lord's Prayer, other prayers and anthems separates the Lord's words of administration from the act of receiving. By thus isolating the Prayer of Consecration from the eating and drinking the impression is strengthened that the Prayer of Consecration is a self-contained element which makes the bread and wine the sacrament rather than the eating and drinking to preach the Lord's death.

Cranmer himself viewed the eating and drinking as the sacrament. This is why he inserted nothing between the Words of Institution and the act of receiving. The 1559 and 1604 Holy Communion services follow suit. The Restoration bishops inserted an “Amen” between them in the 1662 Holy Communion service. The compilers of the 1962 Canadian Holy Communion service inserted this text between the Words of Institution and the act of receiving.

Wherefore, O Father, Lord of heaven and earth, we thy humble servants, with all thy holy Church, remembering the precious death of thy beloved Son, his mighty resurrection, and glorious ascension, and looking for his coming again in glory, do make before thee, in this sacrament of the holy Bread of eternal life and the Cup of everlasting salvation, the memorial which he hath commanded; And we entirely desire thy fatherly goodness mercifully to accept this our sacrifice of praise and thanksgiving, most humbly beseeching thee to grant, that by the merits and death of thy Son Jesus Christ, and through faith in his blood, we and all thy whole Church may obtain remission of our sins, and all other benefits of his passion; And we pray that by the power of thy Holy Spirit, all we who are partakers of this holy Communion may be fulfilled with thy grace and heavenly benediction; through Jesus Christ our Lord, by whom and with whom, in the unity of the Holy Spirit, all honour and glory be unto thee, O Father Almighty, world without end.

They also inserted the Peace and the Prayer of Humble Access. While it is far less than what the compilers of the 1928 American Prayer Book and the compilers of the Scottish Liturgy of the 1929 Scottish Prayer inserted between the Words of Institution and the act of receiving, it is far more than what is found in the 1552-1662 Holy Communion services.

I have reduced the length of the foregoing text, moved the Peace to a position before the Prayer of Consecration, and provide an alternative position for the Prayer of Humble Access, which in any case may be omitted.

I provided the 1552 Words of Administration as an optional alternative to the 1559 Words of Administration.

I have also provided an Alternative Preparation which is textually closer to that of the 1662 Prayer Book and the 1962 Canadian Prayer Book and is adapted from Common Prayer: Resources for Gospel-Shaped Gatherings (2012).

Canadian traditionalists who are attached to the 1962 Canadian Holy Communion service as American traditionalists are attached to the 1928 American Holy Communion service may be inclined to feel that I have mutilated the rite. That was not my intent.

I am posting this rite to show that it is possible to prepare more comprehensive eucharistic rites for use in the Anglican Church in North America. This includes eucharistic rites that conform to the doctrinal and worship standard of the historic Anglican formularies and which are modeled upon the 1552-1662 Holy Communion service and the 1962 Canadian Holy Communion service. It is not a difficult task if those preparing rites and services for the ACNA are willing to undertake it. Their cooperation is essential to providing the province with a more comprehensive liturgy, one that is grounded in historic Anglicanism and its formularies.

To date, however, they have shown very little inclination to provide the province with such a liturgy, producing instead rites and services that favor the Catholic Revivalist wing of the ACNA and move the province away from historic Anglican beliefs and practices in an unreformed Catholic direction.

PREPARATION FOR THE LORD’S SUPPER

A deacon or other minister may say

Brothers and sisters in Christ, as we gather at the Lord’s Table we must recall the promises and warnings given to us in the Scriptures. Let us therefore examine ourselves and repent of our sins. Let us give thanks to God for his redemption of the world through his Son Jesus Christ, and as we remember Christ’s death for us, and receive this pledge of his love, let us resolve to serve him in holiness and righteousness all the days of our life.

A time of silence may follow.

The deacon or other minister says

Knowing the goodness of God and our failure to respond with love and obedience, let us confess our sins, saying together

All kneeling, the following General Confession or another authorized General Confession is said by the whole congregation with the minister.

Heavenly Father, you have loved us with an everlasting love, but we have gone our own way. We have broken your holy laws and have left undone what we ought to have done. We are sorry for our sins and turn away from them. For the sake of your Son who died for us, forgive us, cleanse us, and change us. By your Holy Spirit enable us to live for you and to please you more and more each day; through Jesus Christ our Lord. AMEN.

The presiding minister stands and declares God’s forgiveness in these or other authorized words.

God is slow to anger and full of compassion, forgiving all who humbly repent, and trust in his Son as Savior and Lord. God therefore forgives you in Christ Jesus, in whom there is no condemnation. AMEN.

One or more of the following passages may also be read as an assurance of God’s forgiveness.

God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life. John 3.16

As far as the east is from the west, so far has God removed our sins from us. Psalm 103.12

Our Lord Jesus Christ bore our sins in his body on the cross, so that we might die to sin and live for righteousness; by his wounds you have been healed. 1 Peter 2.24

The Prayer of Humble Access may be said here or before the Communion.

[We do not presume to come to your table, merciful Lord, trusting in our own righteousness, but in your many and great mercies. We are not worthy so much as to gather up the crumbs under your table. But you are the same Lord whose nature is always to have mercy. Grant us, therefore, gracious Lord, so to eat the flesh of your dear Son Jesus Christ, and to drink his blood, that we may evermore dwell in him, and he in us. Amen.]

THE GREETING OF THE PEACE

All stand. The presiding minister says The peace of the Lord be always with you and the people respond and also with you.

The presiding minister and the people may share with one another a sign of peace, such as a handclasp or other similar action, and may say these or similar words Peace be with you. This may be introduced with the words Let us offer one another a sign of peace.

The offerings of the people are collected and brought to the Lord’s Table. A hymn or other song may be sung.

THE GREAT THANKSGIVING

The presiding minister takes the bread and wine for the communion, places them upon the Lord’s Table, and says this Prayer of Thanksgiving and Consecration.

[The Lord be with you. And also with you.]

Lift up your hearts. We lift them to the Lord.

Let us give thanks to the Lord our God. It is right to give our thanks and praise.

It is indeed right, and our duty and our joy, that we should at all times and in all places give thanks and praise to you, holy Father, heavenly King, almighty and eternal God

On certain days a special preface is said here; otherwise the presiding minister and people together continue

Therefore with angels and archangels and with all the company of heaven we proclaim your great and glorious name, for ever praising you and saying:

Holy, holy, holy, Lord God of hosts, heaven and earth are full of your glory. Glory to you, O Lord most high.

Special Prefaces

Blessing and glory and thanksgiving be to you, almighty God, our heavenly Father, for in your tender mercy you gave your only Son Jesus Christ to suffer death upon the cross for our redemption; who made there, by his one oblation of himself once offered, a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world; and who instituted, and in his holy gospel commanded us to continue, a perpetual memory of his precious death, until his coming again:

Hear us, merciful Father, we humbly pray, and grant that we who receive these gifts of your creation, this bread and this wine, according to our Savior’s command, in remembrance of his suffering and death, may be partakers of his body and blood.

On the night he was betrayed, (Here the presiding minister is to take the paten) took bread; and, when he had given thanks, (And here to break the bread) he broke it, and gave it to his disciples saying: Take, eat; (And here to lay a hand on all the bread) this is my body which is given for you: Do this in remembrance of me.

In the same manner, after supper he (Here the presiding minister is to take the cup) took the cup; and, when he had given thanks, he gave it to them, saying: Drink this all of you, (And here to lay a hand on the vessels in which is wine to be consecrated) this is my blood of the new covenant which is shed for you and for many for the forgiveness of sins. Do this, as often as you drink it, in remembrance of me.

O Lord and heavenly Father, we your humble servants, having in remembrance the suffering and death of your dear Son, entirely desire your fatherly goodness to mercifully accept this our service of praise and thanksgiving.

Grant that by the merits and death of your Son Jesus Christ, and through faith in his blood, we and your whole Church may receive forgiveness of our sins and all other benefits of his passion.

And we pray that all who are partakers of this holy communion may be filled with your grace and heavenly benediction; through Jesus Christ our Lord, by whom, and with whom, and in whom, in the unity of the Holy Spirit, all honor and glory be yours, almighty Father, now and for ever. AMEN.

If the Prayer of Humble Access has not already been said, it may be said here.

[We do not presume to come to your table, merciful Lord, trusting in our own righteousness, but in your many and great mercies. We are not worthy so much as to gather up the crumbs under your table. But you are the same Lord whose nature is always to have mercy. Grant us, therefore, gracious Lord, so to eat the flesh of your dear Son Jesus Christ, and to drink his blood, that we may evermore dwell in him, and he in us. Amen.]

THE COMMUNION

The presiding minister and other communicants receive the holy communion

When the minister gives the bread, he says

The Body of our Lord Jesus Christ, which was given for you, preserve your body and soul to everlasting life. Take and eat this in remembrance that Christ died for you, and feed on him in your heart by faith with thanksgiving.

or

Take and eat this in remembrance that Christ died for you, and feed on him in your heart by faith with thanksgiving.

The communicant may answer

Amen

When the minister gives the cup, he says

The Blood of our Lord Jesus Christ, which was shed for you, preserve your body and soul to everlasting life. Drink this in remembrance that Christ's Blood was shed for you, and be thankful.

or

Drink this in remembrance that Christ's Blood was shed for you, and be thankful.

The communicant may answer

Amen

During the Communion hymns and other songs may be sung.

AFTER COMMUNION

The presiding minister says

Let us pray.

Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as in heaven. Give us today our daily bread. Forgive us our sins as we forgive those who sin against us. Lead us not into temptation but deliver us from evil. For the kingdom, the power, and the glory are yours, now and forever. AMEN.

or

Our Father, who art in heaven, hallowed be thy name, thy kingdom come, thy will be done, on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, forever and ever. AMEN.

Then all say the Post-Communion Thanksgiving.

Almighty and ever-living God, we heartily thank you that you graciously feed us, who have duly received these holy mysteries, with the spiritual food of the most precious body and blood of our Saviour Jesus Christ. By this you assure us of your favour and goodness towards us; that we are truly members of the mystical body of your Son, the blessed company of all faithful people, and that we are also heirs, through hope, of your eternal kingdom, by the merits of the suffering and death of your dear Son.

And here we offer and present to you, O Lord, ourselves, our souls and our bodies, to be a reasonable, holy and living sacrifice. Although we are unworthy, yet we pray that you will accept this the duty and service that we owe, not weighing our merits, but pardoning our offences; through Jesus Christ our Lord to whom, with you and the Holy Spirit, be all honour and glory, forever and ever Amen. 

A hymn or other song may be sung, which may be the Gloria in excelsis, if it has not been used earlier in the service.

The presiding minister says this or another suitable Blessing.

The peace of God, which passes all understanding keep your hearts and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord; and the blessing of God Almighty, the Father, the Son, and the Holy Spirit, be among you and remain with you always. Amen.

A final song or hymn may be sung.

The deacon or another minister may say

Go in peace to love and serve the Lord. In the name of Christ. Amen.

or

In Eastertide:

Go in peace to love and serve the Lord. Alleluia! Alleluia! In the name of Christ. Alleluia! Alleluia!

or

Go in peace to share the good news. In the name of Christ. AMEN.

or

In Eastertide:

Go in peace to share the good news. Alleluia! Alleluia! In the name of Christ. Alleluia! Alleluia!

The ministers and people depart.

ALTERNATIVE PREPARATION FOR THE LORD’S SUPPER

The presiding minister may say the following exhortation.

Brothers and sisters in Christ, we who come to receive the holy communion of the body and blood of our Saviour Christ can come only because of his great love for us. For, although we are completely undeserving of his love, yet in order to raise us from the darkness of death to everlasting life as God’s sons and daughters, our Saviour Christ humbled himself to share our life and to die for us on the cross. In remembrance of his death, and as a pledge of his love, Jesus instituted this holy sacrament, which we are now to share. But those who would eat the bread and drink the cup of the Lord must examine themselves, and amend their lives. They must come with a repentant heart and steadfast faith. Above all, they must give thanks to God for his love towards us in Christ Jesus.

And then a deacon or other minister invites the people to genuine repentance and faith in Christ

You then who truly repent of your sins, and are reconciled with others, intending to lead a new life of joyful obedience to God, draw near with faith, and take this holy sacrament to strengthen and sustain you. But first, let us make a humble confession of our sins to Almighty God.

A pause for self-examination may follow.

All then say the following confession together.

Almighty God, Father of our Lord Jesus Christ, you made all things, and you call everyone to account. With shame we confess the sins we have committed against you, in thought, word and deed. We rightly deserve your condemnation. We turn from our sins and are truly sorry for them; they are a burden we cannot bear. Have mercy on us, most merciful Father. For the sake of your Son our Lord Jesus Christ, forgive us all that is past. Enable us to serve and please you in newness of life, to your honour and glory, through Jesus Christ our Lord. Amen.

The presiding minister stands and assures the people of God’s forgiveness.

Almighty God our heavenly Father, who has promised to forgive the sins of all who turn to him with repentance and faith, have mercy on you; pardon and deliver you from all your sins, strengthen you to do his will, and keep you in eternal life, through Jesus Christ our Lord. Amen.

The presiding minister says the following words of assurance.

Hear these words of assurance for those who truly turn to Christ.

Jesus said: ‘Come to me, all you who are weary and burdened, and I will give you rest’. Matthew 11:28

‘God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish, but have eternal life.’ John 3:16

The apostle Paul said: ‘Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners’. 1 Timothy 1:15

The apostle John said: ‘If anyone sins, we have an advocate with the Father, Jesus Christ the Righteous One. He is the atoning sacrifice for our sins.’ 1 John 2:1–2

The Prayer of Humble Access may be said here or before the Communion

[We do not presume to come to your table, merciful Lord, trusting in our own righteousness, but in your many and great mercies. We are not worthy so much as to gather up the crumbs under your table. But you are the same Lord whose nature is always to have mercy. Grant us, therefore, gracious Lord, so to eat the flesh of your dear Son Jesus Christ, and to drink his blood, that we may evermore dwell in him, and he in us. Amen.]

Image Credit: Christ the King Anglican Church (ANiC) Quispamsis-Sussex, New Brunswick