The consecration of the eucharist : a study of the prayer of consecration in the communion office from the point of view of the alterations and amendments established therein by the revisers of 1789

51쪽

THE PRAVER O CONSECRATIO X

1637 c. Titio in rubrio reced-ing, iliis memoria o Drayer os oblation. 1637 Sc. Jesus. 'λ Titio indotii sed in 1764 α, 17S Soa , and in Amor. 17S91892. The oblation. From 1735 odition os 1637Sc. Capital not sed in Amor. B. C. P. Sine firs editions os 179Oani 1791 and reimprossiones of the

52쪽

12 THE CONSECRATION O THE EUCHARIST

most hearly thanks io the innumerable benefit procuredunt us by the Samo. V oeshould note in passing that thepositionis his clause, standin ascit does inmur Liturgy, at theind of this paragraph, hil in tho olde Liturgies it comes at thei eginning is ithout an particular Significaneo. Cranmer transposse it in 154 apparonti in Orde to consorin more loSol to the genius of the Englisti language. e liould alSo note more particularly that this paragraphiein in substanc derive ironi the older Latin Unde et memores), ahe withincit Seope not merely Christ 'siuath, but also His triumph and His glorification. In his respeet Phe oblatio confornis to the earlier and Scriptural notion o Christ 's or os redemption, and does nollea the mark of the controversies of the fixtoontheentUry, a d the opening clausos o theirst paragraphii Our rayer o Consecration, hiel emphasige Solet the

Consecration. his stet is HE BLΑΤΙΟ par eaecellen e silio bread and wine There is a proliminar oblation in tho Settin o the element upon the credene table, O that

the may b ready foris in the Liturgy. There is again the presentationis a par at eas of this brea and wineat tho ossertor tot used in the memoria sacrifice. Andfinalty there is tho adlua memoria itsoli made illi theantitypes o brea and wine, in his Phe oblation Tho

53쪽

essentia element On mari' part in allisacrifice sacrum FIacere in is dedication, and thi is sulfillud as ur et in The oblation. Nox tollows the third paragraphis Our Prayeris Con- Secration designated by t own inde nisi titio Phe

aes the ofinition os sacrifico ' ivoni S. Isidore os eville. Se p. 80 below, an so the Latin AppendiX, D. 283. E.9. p. 20, 52, 7, 133, 178, 190, 33, 287, 328, 386, and 437.

55쪽

THE PRAYER O CONSECRATION i5

56쪽

00 p. 237, American Standar Book of Common Prayer, 1892 f the various provisiones in Tablo IV. Not also that whil on the ono han the orderis Communion 1548 followed the customar lato modiaeva notion Os OnSeeration, and that this sanio notion was embodie in the canonis 1603, in tho rubri in the Book of 1637 sor colland and in the present Englisti Book of Common Prayer os 1662, et on the ther hanci, the rubri in tho Scottisti Communion Ossice of 1764 solio sed verbatim hy Bisho Sesbury' Communion me of 1786 an in the morican Book, 1789-1892 mark an unmistakable returnio primitivo tradition in hi matter. Cf. also the hir rubri astor homospe in the orde so the Communionis tho Sic addod in 1892), hieli provides: In tho

57쪽

THE PRAVER DF CONSECRATION

taed

58쪽

municatsed the Pries is to consecrate more, aceordin to

torna ' is, o course notisSed in the reStrietive SenSe common in mediaeva and modern Latin theology butis embraeing the minimum required by an exae Obediene to Christ ' command In ther ordS, the eonSecration illi Holy ueharist is no regarded by the mericanChureli as adcomptished by the mero recitat o tho arrative os the origina Institution, ut alter that has been

rehoarsed a containing the warrant ior Our ob SerVance illi rite Solemn memorial o God is ad os Christiur Sacrifieo, illi the materia elemonis ordained by Him, and then, the Divino ore is involiod o mahe throughthe operation o the ori aud th Hol Spirit, theso gitis and reatures os rea and wino, V to e the communioni the Bod ani Bloodii Christ. In the wordathis consecration is the actis God in responSe tomur prayer thereior, and Phe Inpocation is the consummation and crownmitur Solemn aetii obediende to Christ 's command Phe ΡΗΑYR O CONSECRATION par eaecellence

59쪽

W mustio examine the e Testament,ritings, andRScertain hat rationale o Eucharistic consecration is ouilinei therein, in ordo that e ma obtain a criterion, original, Apostolic, inspired, heret, to est that rationale o Eueharistic observane to hiel ou AmericanChureli stan is plodged liturgi eatly historically, and gram- mattealty in the Prayer o Consecration in her Communion Ossice. It is obvious that our attention must e directe primarii to the ou separate narratives hiel describe the Lor Christ' origina institution os the Eucharist aridasterward to uel other inis o suggestion a may beassorde sisewhere in the e Testament. Heiore e egi ou examination o these narratives, howeVer, e are obliget to ook into the textis the pas- Sage unde conSideration. Fortunately the textis threeos these accounts annot be called into question in nylarge degree. The narrativos o S. Mark xiv. 22-25), oi S. Matthew xxvi. 26-29), and o S. Paul 1 Cor. i. 23-26), aiter undergoin mos caretu textust serutiny, have notheen deemedi scholars tomoed mueli correction rom thecommoni receiVed texi Save in the droppingina ordiriwo rom eaeli, that maneasit have erept in through the influone os the delatis of eaeli aedount upo the indisfth copyist, disposin him, allineonsciousty to assimilateone to the other But in the eas os . Luke' account,

60쪽

188 gives an excellent summin uino the eas for the authentici tyos versus 19 and 20, illi res rencos to the opiniones of a large number os Scholars os different school os thought, an O div0rs nationalitios, nostri ali os,hom suppor the Pertus Receptus. f. the dictum os a recent Fronoli riter: Les verset SuSDeet Setrouvent conservos dans totis te manuscrit groc existants et leCodeae Bezae 'est a Une exception, qui rhSente Un ree nnifestement atqu6 sur a traduction latine. Cette unanimit a