The Fraction, or breaking of the bread, is permitted to take place either at the Words of Institution or after the Consecration and Lord’s Prayer. While the Reformed tradition, with most classical Prayer Books, has preferred the breaking of the bread at the Words of Christ, the summary in the biblical narrative commends a later fraction: taking bread, blessing it, breaking it, and then giving it (Matthew 26:26, Mark 14:22, Luke 22:19). Thus the Fraction is permitted to take place after the Prayer of Consecration and the Lord’s Prayer, as is the case with the Roman Rite and the 1549 Prayer Book.
In the former case, the breaking of the bread during the Words emphasizes the narrative of the Last Supper, and points the worshiper toward that ancient Passover celebration in which the New Covenant was brokered. In the latter, the breaking of the bread as its own ceremonial moment in the liturgy emphasizes the sacrifice of Christ upon the Cross, to which this entire liturgy directs us. It is best when the celebrant chooses one pattern or the other, rather than snapping the bread during the Words of Institution and then actually breaking it at this point in the liturgy.
The Fraction Anthem, too, is drawn from the 1549 liturgy, which reads “Christ our Paschal lamb is offered up for us, once for all, when he bare our sins on his body upon the cross, for he is the very lamb of God, that taketh away the sins of the world: wherefore let us keep a joyful and holy feast with the Lord.” This anthem, drawing largely from 1 Corinthians 5:7 and John 1:29, is parsed out into two options. The first option, using the present tense, highlights the role of Holy Communion in communicating the Sacrifice of Christ to us. The second option uses the past tense, rendering a version of the 1549 text in accord with how 1 Corinthians 5:7 is translated today.
The two versions of the anthem also represent slightly different emphases on the eucharistic sacrifice, often in line with high- and low-church perspectives. The first declares the timeless nature of Christ’s sacrifice by using the present tense – this holy feast makes present to us now the atoning death of Christ. The second uses the past tense to point us back in time, emphasizing the historicity of Christ’s sacrifice. The worshiping community may benefit from using both of these anthems, perhaps appointing the former during seasons of joy and the latter during seasons of penitence.