'We shew that our charity extends whither our alms cannot reach': on the Prayer for the Church Militant
In his A Critical and Practical Elucidation of the Book of Common Prayer, Volume II (1801), John Shepherd hints at a relationship between the offertory and the distinctly Reformed introduction to the Prayer for the Church Militant. The stuff of the offertory - alms, bread, wine - is for the living. So too our prayers are for "Christ's Church militant here in earth":
After the offertory is said, and the oblations of bread and wine, with the alms for the poor are placed upon the table, the minister addresses this exhortation to the people: 'Let us pray for the whole state of Christ's Church militant here in earth'. The latter part of this sentence is wanting in Edward's first book. The words 'militant here in earth', which were designed expressly to exclude prayer for the dead, were inserted in the second book, in which that part of this prayer which contained intercession for the dead, was expunged. It was the intention of the divines who made this alteration, to denote that prayers are not to be offered up for the dead, whose spiritual warfare is already accomplished; but for those only who are yet "fighting the good fight of faith," and are consequently in a capacity of needing our prayers.
'Intercession for the dead' is a phrase which aptly summarises an approach to commemoration of the faithful departed which declares their need - indeed, urgent need - of our prayers and alms. But, for the Reformed Catholicism of the Book of Common Prayer since 1552, the faithful departed have no such need for they rest in Christ. This subject will be addressed more fully in next week's post, reflecting on Shepherd's commentary on the substance of the Prayer for the Church Militant. For now, however, we might note that the introduction to this prayer, precisely because it excludes "intercession for the dead", speaks of a quiet trust that the faithful departed are at rest.
We humbly beseech thee most mercifully to accept our alms and oblations, and to receive these our prayers, which we offer unto thy Divine Majesty ...
Shepherd then again points to how the charity of our alms, and the commemoration of Christ's sacrifice in the bread and wine of the holy Sacrament, underpins the Prayer for the Church Militant:
Alms and oblations give efficacy to prayer. They are the wings on which it mounts more rapidly to Heaven. In the prayer for Christ's Church, we shew that our charity extends whither our alms cannot reach: we recommend all mankind to the mercy of him, who is able to relieve all, and of whose bounty all have need. And can we at any time more effectually plead with God, than when we commemorate the sacrifice of the death of Christ, the symbols of which are now placed upon the altar. This Sacrament has been styled the grand Intercession, and we most efficaciously intercede for all the world, by the memorial of that "one oblation once offered," which obtained forgiveness for all, and by virtue of which, our Mediator in Heaven, still intercedes for all.
Our charity towards others moves us to pray for them; we do so trusting in the sacrifice of Christ, "which obtained forgiveness for all the world". The Prayer for the Church Militant, therefore, in an act of our love rooted in, flowing from, and returning to divine love. That it is offered as alms, bread, and wine sit upon the Holy Table (and note how Shepherd uses 'table' and 'altar' interchangeably) quite beautifully symbolises how it is an act of love dependent upon the love of God in Christ. The Prayer for the Church Militant, therefore, stands with the post-communion Prayer of Thanksgiving - "and that we are very members incorporate in the mystical body of Son" - in giving expression to what it is for us to be in Christ at the Holy Communion.
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