his breast as he admits that we are unworthy, through our manifold sins, to make any offering to God; yet he prays that God will accept this Offering that we make as "our bounden duty and service," laid upon us by his Son, whose members we are. It is the action of Christ that matters; it is his Sacrifice that is acceptable. Those who are made members of Christ dare to come to God through Him, who is our way, our truth and our life.

THE DOXOLOGY

The Canon draws to a close with a doxology. All that we have done and said has been "through Jesus Christ our Lord," as indeed all our prayers and actions are offered to God through Him. The inadequacy of our own souls is supplemented by his all-sufficiency, or rather, it is taken up into the fullness of his holiness and power. So the Priest goes on to say that all honor and glory should be unto God "by him" (for every man that comes to God must come through him and by his enabling) and "with him" (since the honor and praise paid to his Father must be inseparably connected with that paid to the divine Son) "in the unity of the Holy Ghost."

The prayer ends with the words that so often carry us to the remembrance of the changeless eternity of the three-fold Godhead: "world without end." At the end of the prayer there comes the affirmation of the Christian people: "Amen." This is the Amen at the giving of thanks (I Cor. 14:16), which is the assertion of the people's being identified with the Eucharistic prayer of the Priest, and which it is their great privilege to utter. During the doxology the priest elevates the Host and Chalice together in the ancient ceremony that marked the end of the prayer, and shows the consecrated Gifts that the people are to receive. This primitive ceremony still re