'Abounds more with praise and thanksgiving': the post-Communion prayers in the Prayer Book Holy Communion
A part of the first is principally designed for the practice of the advice given by St. Paul, who "beseeches us by the mercies of God, that we present our bodies a living sacrifice, holy, acceptable unto God, which is our reasonable service."
The fact that the Prayer of Oblation, following our partaking of the Sacrament, is rooted in the apostolic exhortation, rightly identifies the sacrificial nature of the Eucharist. As Cranmer stated in his True and Catholic Doctrine:
Another kind of sacrifice there is, which doth not reconcile us to God, but is made of them that be reconciled by Christ, to testify our duties unto God, and to show ourselves thankful unto him; and therefore they be called sacrifices of laud, praise, and thanksgiving.
'Made of them that be reconciled to Christ': this reconciliation is set before us in the holy Eucharist and, as we partake of the Sacrament, by faith, with thanksgiving, we are renewed at those who are reconciled in Christ. From this issues the offering of "ourselves, our souls and bodies, to a reasonable, holy, and lively sacrifice". In other words, this use by the Prayer of Oblation of the Apostle's words powerfully encapsulates the gift and grace that is bestowed in this Sacrament. "And here we offer", because here the "tender mercy" of our "heavenly Father" is made present to us, for this is the "Sacrament of our Redemption by Christ's death".
As Shepherd states, this offering of "ourselves, our souls and bodies" is "peculiarly seasonable" after we have received the holy Sacrament:
The dedication of ourselves to God, the Fathers considered as one grand end of this Sacrament: and this duty, at all times requisite, is at this time peculiarly seasonable. We have just been reminded of the infinite love of Christ in giving himself for us; in this Sacrament he has given himself to us: we have chosen him for our Lord, and vowed to be his servants, and we have offered up to him, not the blood of bulls, nor the calves of our lips, but ourselves, our souls, and bodies. The rest of the prayer, which is petitionary, agrees with the spirit of ancient forms.
That our self-offering, after the Apostle's exhortation, is particularly expressed in this moment is a reflection of the truth that "in this Sacrament he has given himself to us". Just as it is "our bounden duty" to give thanks unto the Triune God "at all times and in all places", but is our particular duty as we approach the Eucharist and commemoration of the Lord's saving death and passion, so our general duty to "present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service" finds its particular expression here, because we have received the Sacraments of the Lord's Body and Blood.
Shepherd's comments on the Prayer of Thanksgiving are short but, as can often be the case with his commentary, they beautifully capture the essence of this prayer:
The second prayer abounds more with praise and thanksgiving, and expresses our joyful sense of the benefits received in this Sacrament. This thanksgiving is followed by a petition for grace, that we may continue in the Communion of the Catholic Church, and be fruitful in all good works.
'Abounds more with praise and thanksgiving': this, I think, is why I have a preference for the Prayer of Thanksgiving when I am celebrating according to the 1662 form (Holy Communion One in BCP 2004). It "abounds" with thanksgiving, as the opening words declare: "we most heartily thank you". (The contrast with a common contemporary Anglican post-Communion prayer is very noticeable: a rather clinical "we thank you for feeding us".) The Prayer of Thanksgiving then rehearses the reasons for our thanks and praise - "for that thou dost vouchsafe to feed us ... and ... and ... and". This is not at all to deny the richness of the Prayer of Oblation, as indicated above. There is, however, as Shepherd states, an abundance of thanksgiving in the alternative Prayer, which wonderfully coheres with the "thy tender mercy" of the opening of the Prayer of Consecration and the "with thanksgiving" in the words of administration.
Shepherd opens his discussion of these two Prayers by noting "either may be used at the discretion of the minister". Both Prayers are deeply joyful liturgical texts, giving expression to a rich sacramental theology and piety. That the 1662 rite offers two such post-Communion prayers is a glorious example of its great strengths, with nothing comparable to either of these prayers in most contemporary Anglican eucharistic rites.
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