Those who use a traditional edition of The Book of Common Prayer are familiar with the exhortation of the Minister, “Let us pray for the whole state of Christ’s Church [militant here on earth].” In both the English 1662 and the American 1928 editions, this Prayer comes after the Offertory and before the Confession of sins, and thus before the Prayer of Consecration of the Bread and Wine, but very hear to it.
However, in the first edition of The Book of Common Prayer of 1549, the content of the Prayer, following the example of the structure of the medieval Mass (the Sarum Rite), is set between the Sanctus [“Holy, holy, holy”] and the commemoration of the Institution of the Eucharist. So the prayer for the Church, as militant here on earth, expectant in the intermediate state and triumphant by grace in heaven, is actually enclosed within the Prayer of Consecration -- as it is also in the Scottish Communion Service of 1764 (which follows the structure within the old Eastern tradition).
The reason why the Prayer is for the Church and is either within or closely related to the Eucharistic/Consecration Prayer is that the Eucharist is not a public service of worship open to all comers. Rather it is for the baptized faithful, those who are in good standing in the church, and it is a being united to the Sacrifice of Christ, who is in glory in heaven, and also united to the Church expectant and triumphant. In early times, catechumens and those under discipline, were dismissed at the end of the Ministry of the Word (cf., the service of Ante-Communion in Anglican tradition) for they were not able to be worthy participants. Thus the Prayer is that offered for the Church by her Saviour and High Priest (see John 17) through and in His Body, and it is a Prayer not for the world but for His elect.
Regrettably in modern times, and in too many places, the Eucharist has been reduced to something like a spiritual fast food experience, and so both the glory and the orientation of this Heavenly Banquet are being or have been lost. Further, in modern Liturgies in the Anglican Communion (see e.g., the latest American, Canadian and English ones) the prayer is no longer in union with Christ the High Priest for his people, but it is begun with these words, “Let us pray for the Church and the World.” Also it is not any longer seen as the Prayer offered by the Priest, and he alone, but rather by one or more laity, since (in the modern understanding) it is not integrated into the Consecration Prayer and so is not a priestly action. And, it may be added that it is common now to invite all and sundry, “just as they are,” to the symbolical Meal.
Something very precious and very important for real devotion, piety and doctrine has been lost by the change in emphasis in modern Liturgies.
What about Prayer for the world? There is place and ample opportunity at the end of the Daily Offices of Morning and Evening Prayer; in personal Daily Prayers, in Church prayer meetings, and so on. There is a solemn duty for the Church (which is to be in the world and for the world but not of the world) to pray for the world and to pray fervently in the Name of Jesus. But the Eucharist is not the place for this form of praying.
The Eucharist is the uniting of the Church militant here on earth with the Lord Jesus Christ and the Church expectant and triumphant, and it is intensely focused upon the Lord Jesus and His Body, which is the Household of God. It is a heavenly service held here on earth!
This is why nationalism, and symbols thereof, are not appropriate in the Eucharist, even though some forms may be in services of Prayer and Thanksgiving.
The Rev'd Dr. Peter Toon MA., D.Phil (Oxford)
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