THE PRAYER OF CONSECRATION 1662

Adelphoi,

What is usually called "The Prayer of Consecration" in The Order for Holy Communion in The Book of Common Prayer (1662) is shorter than its predecessor in the BCP of 1549 as well as its successor in the American BCP of 1928.

The Prayer of 1662 consists of four parts. First of all, there is a long and striking preamble, bringing out with great clarity and emphasis the once-for-all nature of the Death of Jesus Christ upon the Cross and its being a total Sacrifice, a perfect Oblation and an all-sufficient Satisfaction for the sins of mankind. Secondly, there is a recital of Christ 's command for his disciples to continue a perpetual memory of his precious death until he come again in glory. Thirdly, there is the actual prayer that "we may be partakers of his most blessed body and blood"; and fourthly and finally there is the recital of the Institution of the Lord's Supper as a Sacrament of the Church (following the biblical accounts in 1 Corinthians 11:23-25 & Luke 22:19-20).

The required manual acts to accompany the words have the priest do what Jesus did at the Last Supper (to take & break the bread and lay his hand upon it & to lay his hand upon the chalice).

Communion of the priest/bishop, ministers and congregation then follows immediately after the recital of the Institution.

The reception of the consecrated bread and wine is by "all meekly kneeling". The words spoken by the officiating ministers in the administration of both the body and blood of Christ point both to God's part and man's part in this Sacrament. There is first and foremost God's gift and then there is conscious reception through faith. Both are necessary and belong together.

Thus (God's gift) "The Body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life." And (man's reception) "Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith with thanksgiving."

Likewise (God's gift) "The Blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life." And (man's reception) "Drink this in remembrance that Christ's blood was shed for thee, and be thankful."

That which is sacramentally received is the body and blood of the ascended, exalted Christ, who died for us on the Cross. The remembering of the death of Jesus on the Cross is done in his presence as the resurrected Lord and one Mediator between God and man.

Immediately following the administration of the Sacrament there is the Lord' s Prayer, the prayer which is truly only to be prayed by those who are the adopted children of God, who have been fed at the heavenly banquet with the food of eternal life.

It is important that any who use this Prayer (and millions still do in many languages) do not come to it (as some with minimal theological training or spiritual insight do), saying that it is deficient since it does not have this and that (an oblation and epiclesis, for example). What it does have is ALL that is truly necessary to be a genuine prayer of consecration. Thus it should be used with reverence and awe. The Prayer of 1549 may be richer and that of 1928 may be more in line with patristic models, but this Prayer (in an age when attention spans get shorter not longer) is surprisingly "modern" in its controlled brevity. Further, it is most effectual, moving the faithful directly from the Institution by our Lord to the reception of his sacramental body and blood, and thereby the link between his command and our receiving is carefully preserved and experienced.

The Rev'd Dr. Peter Toon