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Saints 11.3.19 Holy Eucharist All Saints’ Sunday November 3, 2019 | 9:30 a.m. SAINT MARK’S EPISCOPAL CHURCH A Parish of the Episcopal Diocese of Milwaukee 2618 North Hackett Avenue Milwaukee, Wisconsin 53211 414-962-0500 stmarksmilwaukee.org Transforming lives through meaningful relationships with God in Jesus Christ. Welcome to St. Mark’s! Thank you for joining us for today’s worship service. All visitors are welcome guests. We invite you to join us for coffee and conversation in the Parish Hall after the service. There are welcome cards in the pews; if you are looking to grow closer to the community of St. Mark’s, please fill one out and give them to an usher or clergy. Restrooms are located on the main floor in the northeast corner of the building. Nursery care for infants and toddlers is available from 9:15 to 11 a.m. The nursery is located on the second floor. An usher can assist you in finding it. Please make use of the Hospitality Area for Young Christians at the back of the church, where we have books and toys for when our youngest members need to stretch their legs. TODAY IS AN INSTRUCTED EUCHARIST Today’s service is an opportunity to learn more about how we worship every Sunday. This Instructed Eucharist is designed to provide a running commentary on the Eucharistic Service. Holy Eucharist (also called Mass, Holy Communion, Lord’s Supper or Divine Liturgy) has been the central act of Christian worship since New Testament times. In it, we give thanks (the Greek word “eucharistia” means thanksgiving) as we celebrate God’s saving acts in Christ. All Saints’ Day All Saints’ Day, celebrated November 1 or the nearest Sunday afterward, is characterized by the Book of Common Prayer (BCP) as a Principal Feast. The day is set aside to remember and commend the saints of God, especially those who are not recognized at other points in the church year. In the tenth century, it became customary to recognize on a single day “that vast body of the faithful who, though no less members of the company of the redeemed, are unknown in the wider fellowship of the Church” (Holy Women, Holy Men, Church Publishing, p. 664). Over time, the day began to assume the role of general commemoration of the dead: all Christians, past and present; all saints, known and unknown. Worship Posture and Gestures We worship God with our bodies as well as our minds and emotions by changing postures according to the content of the worship. “Kneel for prayer; stand for praise; sit for instruction” is one Anglican adage, but there is considerable variation among Episcopalians and among worshippers at St. Mark’s. Many people use personal gestures of devotion, such as bowing, genuflecting, and making the sign of the cross. You are welcome to use those gestures that aid your worship and free to omit those that do not. Bowing from the waist is a way to recognize God’s presence when passing an altar or at the mention of the Incarnation in the Nicene Creed. Bowing may also be a simple inclination of one’s head, as is customarily done when the cross passes by during a procession, when the Gospel is announced or concluded, at the opening words of the Sanctus, in general whenever the Holy Name of Jesus is said or heard. The Sign of the Cross is made with the right hand, from forehead to chest, then from the left shoulder to the right. This symbolizes God’s blessings on us through Christ’s self-giving on the cross, and it expresses our trust in God and the hope that we receive from our baptism, wherein we were born again in Christ and made one with Him in His resurrection. It is often made at the Opening Acclamation, at the mention of baptism in the Creed, at the Absolution, at the time of receiving Communion, and at the Blessing. Genuflecting is kneeling briefly on the right knee and returning upright. It is appropriate to genuflect in respect and honor of our Lord when approaching or passing an altar where the Blessed Sacrament is reserved. People often genuflect as they leave their pew to go to communion and as they return. 2 Terms for Those Who Help with Worship Celebrant: a priest or bishop who presides at the liturgy Crucifer: someone who carries the processional cross Acolyte: a torch-bearer Lay Eucharistic Ministers: lay people authorized by the bishop and rector to help distribute Communion Preacher: a person who gives a sermon or homily Lector: a person who reads a lesson from the Bible Intercessor: a person who leads the Prayers of the People Ushers: help people find their seat and the bulletin, collect the offering and present it Altar Guild: team of people who help prepare the altar area and are responsible for cleaning the vessels & linens Vestments The choir, acolytes, chalice bearers, and clergy all wear special clothing called vestments. Our choir members wear cassocks and surplice. A cassock is a long black garment. A surplice is a white tunic that reaches the knees and has wide sleeves. Our acolytes and chalice bearers wear a cassock and cotta. A cotta is waist-length white vestment with large sleeve and typically a yoke-shaped neck. Our clergy wear plain white robes called albs and stoles. Worn over the shoulders by bishops and priests and over the left shoulder by deacons, the stole is worn for all sacramental functions and blessings. During the Eucharist, the priest puts on an outer poncho-like vestment called a chasuble that represents the yoke of Christ. In the Episcopal Church, meditative quiet is our custom before the service. This is a good time for personal prayer time with God, opening yourself to God’s presence and offering to God your concerns from the past week and for the coming week. The instrumental Prelude, usually on the organ, is designed enhance meditative preparation. The Holy Eucharist consists of two parts: the Liturgy of the Word and the Liturgy of the Eucharist. Prelude Toccata in E Major, Part I J. S. Bach Sonata Prima per Trombetta Sola G. B. Viviani The Holy City F. E. Weatherly and Stephen Adams THE LITURGY OF THE WORD BCP = Book of Common Prayer; H = blue hymnal; S = service music at the front of the hymnal; WLP = Wonder, Love, and Praise hymnal; EOM = Enriching Our Music; MHSO = My Heart Sings Out; LEVAS II = Lift Every Voice and Sing, Vol. 2 All stand, as they are able, to sing the processional hymn. Processional Hymn For all the Saints Sine Nomine H 287 Verses 1-4, 7, 8 The Celebrant and people begin not by exchanging “good mornings,” but by stating briefly but beautifully what we have come together to do. First, we have come to bless God, which means to give offer honor and worship. Second, we proclaim and remember that God is one in three persons, Father, Son, and Holy Spirit. Third, we celebrate God’s reign in the universe and our commitment to become part of it and to help it grow. Opening Acclamation BCP 355 Celebrant Blessed be God: Father, Son, and Holy Spirit. People And blessed be God’s kingdom, now and for ever. Amen. 3 Kyrie MHSO 13 The musician introduces the melody. The congregation sings three times: Kyrie, Christe, Kyrie. The Collect of the Day is a special prayer, usually one sentence long, in a particular form. It begins with an address to God that names a divine attribute, which then form the basis of a request. On many Sundays, the Collect sets forth a theme that unifies all the worship that follows. Collect for the Day Celebrant The Lord be with you. People And also with you. Celebrant Let us pray. Almighty God, you have knit together your elect in one communion and fellowship in the mystical body of your Son Christ our Lord: Give us grace so to follow your blessed saints in all virtuous and godly living, that we may come to those ineffable joys that you have prepared for those who truly love you; through Jesus Christ our Lord, who with you and the Holy Spirit lives and reigns, one God, in glory everlasting. Amen. The Liturgy of the Word comes to us almost unchanged from the early worship of the Jewish synagogues. The current pattern of the liturgy provides for an Old Testament lesson, a response from Psalms, a New Testament lesson, a hymn or sung Gospel Acclamation, and the proclamation of the Holy Gospel. As Christians, we regard the Bible as a revelation from God that offers us special insight into God’s nature and God’s purposes in the human story. “Why do we call the Holy Scriptures the Word of God?” asks the Catechism, and answers, “We call them the Word of God because God inspired their human authors and because God still speaks to us through the Bible.” It is with this understanding that the reader concludes the reading with the declaration, “The Word of the Lord,” to which we respond, “Thanks be to God.” The Lessons The people are seated for the lessons. The First Lesson Daniel 7:1-3,15-18 In the first year of King Belshazzar of Babylon, Daniel had a dream and visions of his head as he lay in bed. Then he wrote down the dream: I, Daniel, saw in my vision by night the four winds of heaven stirring up the great sea, and four great beasts came up out of the sea, different from one another.
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