Cranmer made sure in the Second Prayer Book Rite that no possible ambiguity or association with sacrifice would be made: the Prayer of Consecration ended with the Words of Institution. The rest of the prayer that had followed was completely eliminated. There is an oblation of sorts but it is not the same as in the Roman Rite in which the priest offers the sacrifice of Christ to God (using bread and wine) and by association the congregation during the consecration. The truncated 1549 Rite had referred to making and celebrating the memorial with the holy gifts without an oblation of them to God thus reducing the sacrifice to a memorial, prayers, praises and sentiments. In the 1552 Book the sacrifice of praise and thanksgiving is found in the optional post-communion Prayer of Oblation whereby the communicants ask that 'this our sacrifice of praise and thanksgiving' be accepted followed by the self-oblation of the communicants as holy and living sacrifices. However such an arrangement raises the question what is the connection between the worshippers and the prayer of consecration other than to effect the Presence of Christ so they can make their communion and self-offering possible? Presumably the recipients can do so as a result of having made their communion rather than by offering themselves in union with Christ during the consecration? The intention was to eliminate the faithful as co-offerors with Christ (by attaching them to his sacrifice he alone had accomplished for them) and reduce them to worthy recipients. In making his changes he overthrew 1400 years of eucharistic liturgical doctrine and practice.