Welcome, Guests! Thank you for joining us! Please fill out the visitor card in your pew and drop it in the collection plate during the or give it to one of the ministers as you leave. St. Thomas’ Episcopal Church St. Thomas’ Episcopal Church Greeters: Please come forward to help! 13 Pentecost, 17, Year A Fellowship: Kathy and Dick Hodge. 13 Pentecost, Proper 17, Year A

Flowers: Pam, Robert, and Jim Buline. September 3, 2017 September 3, 2017 Cover: A Great Picture by an unknown photographer - Is this your picture?? 9 S. 1st ST, P.O. Box 735, Dubois, WY 82513 Sunday, September 3: 2 pm Warm Valley Lodge service. Join residents from 4:30-5:30 pm Fridays for Happy Hour. 9 S. 1st ST, P.O. Box 735, Dubois, WY 82513

Tuesday, September 5: 9:30 am Bible Talk at Warm Valley Lodge. The Holy : Rite Two (instructed) Wednesday, September 6: 5:30 pm Evening Prayer. Hymns may be found in the blue Hymnal 1982. Songs may be found in the maroon St. Thomas’ Songbook. Thursday, September 7: 5-7 pm Farmers’ Market. Prelude Saturday, September 9: 10 am-Noon Food Bank at the Stewart House. Welcome to our second instructed Eucharist. Last week we focused on the first half of our liturgy, the Sunday, September 10: 10 am service. 2 pm Warm Valley Lodge service. Liturgy of the Word. This week we will focus on the second half of our liturgy, the Liturgy of the

If you wish to write a check for your donation to Episcopal Relief and Development for Hurricane Harvey Relief, Table or Eucharist, also called the Lord’s Supper, Holy , and the . Please keep in please make it out to St. Thomas' Episcopal Church and put "ERD" in the memo line. St. Thomas will write a single mind, our liturgy is something that we all do together. That’s what we are doing this morning; that’s check for all of the donated funds--cash and checks--and the money will be matched 1-to-1 by the Foundation for the what we do each time the Eucharist is celebrated. Today, like last Sunday, we will stop at various Episcopal Diocese of Wyoming. Your gift will go twice as far. points in our worship to explain a little of the history of our prayers and liturgy as well as some of the Wyoming Association of Churches will host a discussion on Understanding the Muslim Faith Saturday, September underlying theology and meaning. 16 from 9:30 am—3 pm at Wyoming Medical Center Conference Room, 1233 E. 2nd St., Casper. For more info and to register go to www.wyochurches.org or call Doug Goodman @ 307-674-6795. Please register by The 1979 Book of Common Prayer has two distinct set of liturgies known collectively as Rite I and September 7th. Rite II. Put simply by the Rev. Dr. Charles Price, “Rite I connects us to our Anglican past and Rite II Please sign up in the Coffee Room to mow the lawn. connects us to our Anglican and ecumenical present and future.” They feature distinct and different

Please sign up in the Coffee Room to provide Flowers and to host Fellowship. theologies that need to be heard and discussed by all parts of our church.

Rite I features a liturgy that was composed and compiled in 1549 for the first Anglican Prayer Book by 2017 St. Thomas’ Pledges (as of August 15th) Income/Expenses (as of July 31st) Thomas Cranmer, Archbishop of Canterbury, who was one of the most influential clergymen of the Amount pledged: $43,350.00 Income $91,525.48 English Reformation. While there have been some minor changes in the theology and language over Pledges received: $31,923.38 Expenses $98,739.85 the years, our liturgy is still much as Archbishop Cranmer wrote it. Like most of the Reformers of his Celebrant / Preacher: The Rev. Melinda Bobo Eucharistic Minister: Mary Ellen Honsaker day, Cranmer was deeply concerned with a number of theological issues. First and foremost was the : Mark Wingerson : John Angst prevailing belief that Jesus’ sacrifice was offered for us at each and every Mass. Cranmer and the other Music: Cindy Lewis Choir: Sue Bodar Reformation theologians believed that Christ’s death on the cross was a once-and-for-all moment that Altar Guild: Cindy Lewis, Kathy Hodge, Lillie Lichtenwalner, Toni Finley, Janice Peck, Nancie Vion-Loisel never, ever had to be repeated, especially not for effective communion. Those same Reformers also

taught against the concept of —that’s the teaching that the bread and wine actually Church Phone: 307-455-2313 Office Manager: Connie Ticknor Church Office Hours: Tuesday-Friday 9 am-noon and 1:30-4 pm become the body and blood of Jesus. In seeking a solution to the question of how we receive Jesus, St. Thomas’ e-mail address: [email protected] Website: stthomasdubois.diowy.org Rector: The Rev. Melinda Bobo Cell: 307-240-0514 Office Hours: Wednesdays 10 am-noon and 1-4 pm Cranmer came to the concept called “worthy reception.” Said simply, only the faithful and worthy

Vestry Members Christian could spiritually eat the body and . The bread and wine would remain bread Senior Warden: Randy Lahr Junior Warden: John McPhail and wine but the faithful would be nourished spiritually by Christ through the Spirit. Cranmer’s Treasurer: Twila Blakeman Clerk: Sandy Lahr Carol Petera Mandy Rose Julia Royall Lary Treanor emphasis on worthy and faithful reception then gave rise to a deep emphasis on personal and

Food Bank hours: Saturday 10 am-noon Food Bank e-mail address: [email protected] corporate repentance. 20 1 That’s why, in almost every moment, Rite I focuses on being a repentant and good Christian so that we might receive Christ. Quoting the Rev. Dr. Price again, Rite I features 16th century language Holy, Holy, Holy Lord and phrases which are no longer in common usage, but the language and liturgy have “acquired an S-130 aura of mystery. To some, the Elizabethan language of Rite I has come to express most perfectly the numinous majesty of God.

Even if our more contemporary language services should gain widespread use, it is expected that Rite I will not disappear. Both styles should be available. Hopefully all of us, as well as all congregations of the Episcopal Church, will become familiar with both liturgies and learn to use and appreciate each one for its own value.”

Rite II was introduced in the 1979 Book of Common Prayer and is the result of a great deal of liturgical scholarship and renewed theology. Beginning in 1950, the Standing Liturgical Commission looked to the earliest liturgies of the church in order to reclaim the theology of those ancient communities that were most closely linked to the Apostles and Jesus. They discovered five points of emphasis. First was an emphasis on God’s creation—a strong current in early and worship as well as a feature of the Jewish Berakah, the prayer over bread and wine which is most likely the source of our own Eucharistic prayer. Second was an emphasis on redemption—the idea that through Christ’s life, death, and resurrection, we have been restored to communion, to healthy relationship with God and God’s creation. This focus on redemption led to a changed status for how the third area, sin and penitence, is handled. Every American Book of Common Prayer has attempted to soften Cranmer’s “tone of unrelieved penitence and unworthiness.” Therefore, the 1979 Prayer Book chose to focus clearly on our status as forgiven and redeemed children of God; but, for the first time in an American or English Prayer Book, it added a form for the Reconciliation of a Penitent—better known as Confession.

The final two focuses of the 1979 Book of Common Prayer are Christian Hope and Christian Community. Liturgically speaking, Christian Hope is best described as the reality that “the fullness of God’s kingdom is in the future, though in worship we encounter it as present.” Christian Community is our need today, in our increasingly fragmented society, to see ourselves and each other sharing a common meal, as one people gathered before God.

These are broad concepts for both Rite I and Rite II. As we pray together, please listen for some of these themes present in ways large and small. You may be amazed at how much our praying shapes our believing, that is, how much of our theology permeates our prayers.

Please remain seated.

Introit Surely the Presence of the Lord (sung twice) page 16

Please stand.

Processional Hymn 450 All hail the power of Jesus’ Name! 2 19 Celebrant Blessed be God: Father, Son, and Holy Spirit. People And blessed be his kingdom, now and for ever. Amen.

The Celebrant says Almighty God, to you all hearts are open, all desires known, and from you no secrets are hid: Cleanse the thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love you, and worthily magnify your holy Name; through Christ our Lord.

People Amen.

Glory to God Gloria in excelsis page 17

Celebrant The Lord be with you. People And also with you. Celebrant Let us pray.

The Celebrant says Lord of all power and might, the author and giver of all good things: Graft in our hearts the love of your Name; increase in us true religion; nourish us with all goodness; and bring forth in us the fruit of good works; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

People Amen.

Please be seated.

The Lessons

Reader A Reading from the Book of Exodus. h After the Reading,

Reader The Word of the Lord. People Thanks be to God.

Psalm 105:1-6, 23-26, 45c Confitemini Domino/Et intravit Israel (said responsively by verse) 1 Give thanks to the LORD and call upon his Name; * make known his deeds among the peoples. 2 Sing to him, sing praises to him, * and speak of all his marvelous works. 3 Glory in his holy Name; * let the hearts of those who seek the LORD rejoice. 4 Search for the LORD and his strength; * continually seek his face. 5 Remember the marvels he has done, * his wonders and the judgments of his mouth, 6 O offspring of Abraham his servant, * O children of Jacob his chosen. 18 3 23 Israel came into Egypt, * and Jacob became a sojourner in the land of Ham. Glory to God Gloria in excelsis S-280 24 The LORD made his people exceedingly fruitful; * he made them stronger than their enemies; 25 Whose heart he turned, so that they hated his people, * and dealt unjustly with his servants. 26 He sent Moses his servant, * and Aaron whom he had chosen. 45 Hallelujah!

Reader A Reading from the Letter of Paul to the Romans.

After the Reading,

Reader The Word of the Lord. People Thanks be to God.

Please stand

Sequence Hymn 513 Like the murmur of the dove’s song

Celebrant The Holy of our Lord Jesus Christ according to Matthew. People Glory to you, Lord Christ.

After the Gospel,

Celebrant The Gospel of the Lord. People Praise to you, Lord Christ.

Sermon

Silence for reflection.

Please stand.

The Celebrant says Let us join together in the .

All say together We believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is, seen and unseen.

We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, of one Being with the Father. Through him all things were made. For us and for our salvation he came down from heaven: by the power of the Holy Spirit he became incarnate from the Virgin Mary, and was made man. For our sake he was crucified under Pontius Pilate; he suffered death and was buried. 4 17 On the third day he rose again in accordance with the Scriptures; Surely the Presence of the Lord he ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead, and his kingdom will have no end.

We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son. With the Father and the Son he is worshiped and glorified. He has spoken through the Prophets. We believe in one holy catholic and apostolic Church. We acknowledge one baptism for the forgiveness of sins. We look for the resurrection of the dead, and the life of the world to come. Amen.

Prayers of the People Form II

I ask your prayers for God's people throughout the world; for our John Smylie; for this gathering; and for all ministers and people. Pray for the Church.

Silence

I ask your prayers for peace; for goodwill among nations; and for the well-being of all people. Pray for justice and peace.

Silence

I ask your prayers for the poor, the sick, the hungry, the oppressed, and those in prison. Pray for those in any need or trouble.

Silence

I ask your prayers for all who seek God, or a deeper knowledge of him. Pray that they may find and be found by him.

Silence

I ask your prayers for the departed. Pray for those who have died.

Silence

In the Anglican Cycle of Prayer, I ask your prayers for the Diocese of San Diego and the Diocese of San Joaquin. In the Diocesan Cycle of Prayer, I ask for your prayers for St. Andrew’s Episcopal Church, Basin. In your daily prayers, I ask you to pray for those in our Armed Services. I ask your prayers for [prayers in notebook]. Please add your petitions at this time, either silently or aloud.

I ask your thanksgivings for [thanksgivings in notebook]. Please add your own thanksgivings at this time, either silently or aloud.

Praise God for those in every generation in whom Christ has been honored. Pray that we may have grace to glorify Christ in our own day.

Silence 16 5 The Celebrant says Almighty and eternal God, ruler of all things in heaven and earth: Mercifully accept the prayers of your people, and strengthen us to do your will; through Jesus Christ our Lord. Sources for this service:

People Amen. The Book of Common Prayer

Grace Episcopal Church, Colorado Springs, CO The Confession of Sin and Absolution Hatchett, Marion J. Commentary on the American Prayer Book. San Francisco: Harper & Celebrant Let us confess our sins against God and our neighbor. Row, 1980. 366.

The people kneel as they are able. Price, Charles P. Introducing the Proposed Book: A Study of the Significance of the Proposed Silence as we call to mind our sins. Book of Common Prayer for the Doctrine, Discipline, and Worship of the Episcopal

All say together Church. New York: Church Hymnal Publishing, 1976. 28.

Most merciful God, we confess that we have sinned against you in thought, word, and deed, by St. David’s Episcopal Church, Richmond, VA what we have done, and by what we have left undone. We have not loved you with our whole http://www.stdavidschesterfield.org/index.php?page=instructeuch

heart; we have not loved our neighbors as ourselves. We are truly sorry and we humbly St. Elisabeth’s Episcopal Church, Memphis, TN repent. For the sake of your Son Jesus Christ, have mercy on us and forgive us; that we may http://www.stelisabeths.org/worship/instructed-eucharist/ delight in your will, and walk in your ways, to the glory of your Name. Amen. St. George’s Episcopal Church, Ardmore, PA The Celebrant stands and says https://stgeorgesardmore.wordpress.com/notes-from-an-instructed-eucharist/ Almighty God have mercy on you, forgive you all your sins through our Lord Jesus Christ, St. Mark’s Episcopal Church, Casper, WY strengthen you in all goodness, and by the power of the Holy Spirit keep you in eternal life. http://s3.amazonaws.com/dfc_attachments/public/documents/3205183/ People Amen. Instructed_Eucharist_Robinson.Major.pdf

The Peace St. Peter’s Episcopal Church, Cambridge, MA http://www.tituspresler.com/parish_ministry/eucharist/InstructedEucharistTemplate.pdf All stand. St. Stephen’s Episcopal Church Celebrant The peace of the Lord be always with you. http://www.ststeph.com/wordpress/wp-content/uploads/InstructedEucharistGuide.pdf People And also with you. The Right Reverend Mark Sisk, Episcopal Diocese of New York The Ministers and People greet one another in the name of the Lord. The Peace is an ancient Christian practice that concludes the Liturgy of the http://archive.constantcontact.com/fs039/1102067254998/archive/1105586716868.html Word. A liturgical exchange of greeting through word and gesture, the Peace is a sign of reconciliation, love, and renewed relationships in the Christian community. Trinity Episcopal Cathedral, Sacramento, CA

Please be seated. http://www.trinitycathedral.org/worship/instructed-eucharist

The Offertory The Offertory follows the Peace, which is the structural hinge shifting the liturgy from the Liturgy of the Word to the Liturgy of the Table. A sentence of scripture called an Offertory Sentence signals the beginning of this part of the service. Offertory music performs the same signaling task as the Offertory Sentence. The Offertory itself, however, is essentially an action— words and music are strictly secondary. The action taken is the reception and preparation of the elements—the bread and the wine—for making communion. In the early Church, each family brought bread they had baked to be offered that day. They also brought wine and poured it into a common vessel. The chose what was needed for the consecration, and the rest was set aside for the poor. 6 15 It is also during this time that we present not just bread and wine, but also money. This is Worn During Worship important, that we present gifts representing our self and our world. It is also significant that we Vestments cover our clothing. This reminds us that the Church belongs to no don’t present wheat and grapes, but bread and wine: these are the products not only of God’s particular time or place because it is both universal (in all places) and historic, (belonging to no bountiful creation, but also of human labor. We offer back to God what God has given us. specific time). It also keeps is from paying attention to what people are wearing, whether their clothing is new or old, the latest style or out of date. The Eucharistic vestments have developed Preparing the Table over the centuries from ordinary garments of the ancient Roman world. As fashions changed, During the Offertory, we also complete the preparations for the sacred banquet. The setting of the the Church retained the older styles of garments and reserved them for particular functions in table was begun this morning by the Altar Guild, who first laid a large linen cloth called a worship. on the altar. On the corporal was placed a covered with a purificator, , and burse. — An ankle-length white garment with narrow sleeves. Alb comes from the word alba, During the Offertory the or Celebrant receives the bread and wine, pours wine into the meaning “white.” The traditional vesting prayer associates it with the whiteness of purity. The chalice, and adds a little water. There are at least three ideas behind the practice of adding water to symbolism of this garment extends throughout the liturgical life of the Christian—beginning with the wine. First, this is what all people in ancient times did. They always added water to the wine to the new, white baptismal garments with which the early Christians were vested following baptism (baptismal gowns) and ending with the draping of our earthly remains with a white pall. make the wine a little less potent, so it would be less likely to make them drunk. Second, the seen today are usually cassock-albs, developed in the 1970s to be used as the basic Eucharistic mingling of wine and water symbolizes the two natures of Christ, divine and human. Third, it garment. At St. Thomas it is worn by Clergy, Lay Eucharistic Ministers, and . symbolizes the blood and water which came from Jesus’ side during the crucifixion.

Cincture — The long, rope-like cord with tasseled or knotted ends, tied around the waist outside Before the begins the Eucharistic prayer, an acolyte pours a little water over the priest’s the alb and used as a belt. fingers. This reminds us that we should all come to God's altar with clean hands and pure hearts. — The scarf-like bears the color of the season or day. Worn over both shoulders It has long been the custom for the head of the Jewish household to wash his hands in a similar way by and and over the left shoulder by deacons, the stole is the distinctive sign of before the prayers at the Passover meal. Jesus probably did this at the . the authority granted in ordination and is worn for all sacramental functions and blessings.

Chasuble — The outermost liturgical vestment, the is a poncho-like garment that is Celebrant Ascribe to the Lord the honor due his Name; bring offerings and come into his worn only for the Eucharist. At St. Thomas the Celebrant wears the chasuble during the fifty courts. Psalm 96:8 days of . Offertory Hymn 607 O God of every nation — A loose tunic of white linen or cotton, the surplice reaches to the knees or the shins. Representatives of the congregation the money and other gifts and bring them and the people's offerings of bread and wine to the Celebrant. It typically has many folds or pleats, because it was originally worn over heavy fur clothing. The word comes from Latin superpelliceum, from super, “over” and pellicia, “fur garment.” Please stand.

Tippet — The tippet is also sometimes called a preaching scarf. It is a narrow piece of black cloth Presentation Hymn Praise God from whom all blessings flow (tune 400) page 18 worn by clergy over cassock and surplice for the Daily Offices and other services. Please be seated. Cassock — The cassock derives historically from the tunic that was an undergarment in ancient Greece and ancient Rome. The name comes from the French word casaque or “long coat.” It is The Eucharistic Prayer an ankle-length garment (usually black) that fastens down the front, usually worn under a The Great Thanksgiving begins next and is the beginning of the Eucharistic Prayer. It opens with surplice and typically used for liturgies that do not include Eucharist. From the Reformation some of the most ancient words in all of the liturgy, the , literally, “Up with your through the late 19th century cassock, surplice and tippet (choir dress) was required for Anglican hearts. We lift them to the Lord.” We have evidence of that language being used as far back as the clergy serving at any liturgy. late 2nd century. Archbishop of Canterbury Thomas Cranmer, in using these traditional opening lines, proclaimed that in the celebration and reception of the Lord’s Supper, our minds are drawn away from earthly things. In fact, Cranmer pointedly believed and taught that through this lifting up of our hearts to the Lord, we spiritually ascend to heaven to participate in Christ there. In the Eucharist we do not bring Christ’s presence to us; we are brought into the presence of Christ. 7 14 The Proper Announcements

While the Eastern Orthodox Church features the unchanging Eucharistic liturgy of St. John Please stand.

Chrysostom each Sunday, the Roman churches of the West contained a Proper Preface, a portion Recessional Songbook 98 Prayer of St. Francis of the Eucharistic prayer which centers on the particular of the day and changes Celebrant Let us go forth into the world, rejoicing in the power of the Spirit. according to the seasons of the church. We retain those seasonal prefaces in Prayers A and B. People Thanks be to God. , alleluia, alleluia.

The Sanctus Postlude The Eucharist is not just the actions of those who are here present, but of the whole church, the whole creation, and the heavenly hosts. All join in one song of praise to God that we call the Please join us in the Coffee Room after the service for coffee and fellowship. Sanctus, which is Latin for “holy.” This song unites our voices with all those in heaven and earth. It highlights that the worship of God is a cosmic act that, through the power of the Holy Spirit, we are permitted to join. It is the song of the seraphim in Isaiah’s account of his vision of the Lord.

(Isaiah 6:1-3) Added to that angelic hymn is the chorus of the crowd as Jesus entered Jerusalem in Altar Vessels and Linens the Gospel of Matthew, (21:9) “ in the highest. Blessed is he who comes in the name of Chalice — The goblet that holds the wine for Eucharist. The name comes from the Latin word the Lord!” The Sanctus has been a part of most Eucharistic liturgies from the 1st century AD. Its for “cup.” Jewish roots go back even farther. — The plate which will hold the bread for Eucharist. The earliest were large Please stand. enough to hold enough bread for the whole community.

Eucharistic Prayer A — a container used to hold the wine or water before Eucharist.

Celebrant The Lord be with you. — The bowl used to wash the priest’s hands before presiding at the Eucharist. The name People And also with you. comes from a Latin word meaning “I will wash.”

Celebrant Lift up your hearts. Fair Linen — A “clean, white cloth” placed on the altar which symbolizes the shroud in which People We lift them to the Lord. Jesus was wrapped for burial. A cross is embroidered at each of the four corners and in the Celebrant Let us give thanks to the Lord our God. middle to symbolize the five wounds of Christ.

People It is right to give him thanks and praise. Corporal — The square white cloth laid on top of the fair linen which protects the fair linen from any spills and catches any of the bread that might fall on it. The word comes from the The Celebrant proceeds Latin corpus meaning “body.” It is right, and a good and joyful thing, always and everywhere to give thanks to you, Father Almighty, Creator of heaven and earth. For by water and the Holy Spirit you have made us a new Purificator — The small white cloth used to wipe the chalice after each communicant partakes.

people in Jesus Christ our Lord, to show forth your glory in all the world. Pall — The stiffened square card covered with white linen and embroidered with a cross was

Therefore we praise you, joining our voices with Angels and Archangels and with all the company originally used to keep dust and insects from falling into the chalice. It is named for the covering draped over a casket for a funeral. of heaven, who for ever sing this hymn to proclaim the glory of your Name: Lavabo Towel — The rectangular towel used to dry the priest’s hands after washing. Holy, holy, holy S-130 page 19 Veil — A fabric cover, usually in the proper liturgical color of the day, which is draped over the Please be seated. chalice, paten, and purificator.

In the Eucharistic Prayer we do what Jesus himself asked us to do: thank God and recall all that Burse — A type of stiffened square folder used to carry the extra purificators to and from the God has done for us in the life, death and resurrection of Christ. altar. The burse, in the proper liturgical color, rests on the veil.

In Rite II, we have four Eucharistic prayers from which to choose. Prayer A is a contemporary 8 13 thanksgiving for communion of which Massey Shepherd, a great liturgical scholar, said, “It is one of the most remarkable summaries of doctrine to be found in all the formularies of the prayer adaptation of the first Rite I prayer, which preserves Cranmer’s careful, balanced language. Prayer book.” The 1552 Book of Common Prayer had the service conclude with the Gloria, moving it B is based loosely on the 3rd century Apostolic Tradition of Hippolytus. Prayer C is an original, from the entrance rite to here. The 1892 American Book of Common Prayer allowed a hymn to contemporary composition by liturgist Howard E. Galley, written specifically for this prayer book. be sung here in place of the Gloria, which eventually became the practice, moving the Gloria Prayer D is the most ecumenical of the prayers, being a contemporary, ecumenical prayer based on back to the entrance rite. the 4th century Alexandrian of St. Basil. Anaphora is a word that means “offering.”

The Blessing Each Eucharistic prayer is made up of similar component parts. Before the 4th century, there was no evidence of a blessing at the end of the service, but one is a Greek word which means “recalling to present life” or “re-embodying.” In liturgy developed then in the Church in Egypt. It was intended to be a prayer by the Celebrant “as if a the concept behind anamnesis is best described by the Rev. Dr. Marion Hatchett: “To know who laying on of hands on the people.” Many Eastern liturgies today with small groups of people you are, to whom you belong, and where you are headed, you remember.” We recall the actually do a laying on of hands at this point. For larger congregations, and as we do here, the great works of God in order to be a part of God’s past, present, and future work. “A Christian is laying on of hands is symbolized by having the priest extend their hands over the people. one for whom, through anamnesis, the death and resurrection of Jesus Christ is a present reality, Seasonal blessings may replace the standard blessing. and one who has already entered the kingdom though it is not yet realized in its fullness.” Each Please stand. of the four Eucharistic prayers in Rite II rehearses in different ways crucial outlines of God’s Celebrant and People say together saving acts in history from creation through the saga of Israel. Jesus is represented as the Almighty and everliving God, we thank you for feeding us with the spiritual food of the most culmination of God’s work in overcoming the power of sin and death. In Prayer A the Salvation precious Body and Blood of your Son our Savior Jesus Christ; and for assuring us in these Narrative comes first, which recalls the history of God’s saving acts through Christ. holy mysteries that we are living members of the Body of your Son, and heirs of your eternal kingdom. And now, Father, send us out to do the work you have given us to do, to love and The Institution Narrative is next. Reciting Jesus’ words and acts has been central in all serve you as faithful witnesses of Christ our Lord. To him, to you, and to the Holy Spirit, be Eucharistic prayers throughout Christian history. This form of the story is based chiefly on Paul’s honor and glory, now and for ever. Amen. account in 1 Corinthians 11 and Luke’s story of the Last Supper. At this point the Prayer Book

The Blessing directs: “At the following words concerning the bread, the Celebrant is to hold it, or to lay a hand The Bishop when present, or the Priest, gives the blessing upon it; and at the words concerning the cup, to hold or place a hand upon the cup and any May the peace of God, which passes all understanding, keep your hearts and minds in the other vessel containing wine to be consecrated.” These actions focus the invocation of God’s knowledge and love of God, and of his Son our Savior Jesus Christ; and the blessing of God presence. It is important to remember that, although a priest or bishop alone presides, the prayer Almighty, Father, Son, and Holy Spirit, be among you, and remain with you always. is offered on behalf of the entire congregation, whose members corporately are the Celebrant. In People Amen. some churches bells are rung here to highlight this sacred remembrance as well as to call attention

Please be seated. to the Paschal Mystery.

Announcements The follows, which is the congregation’s bold proclamation of faith. As Since Liturgy is the work of the people, the announcements are an integral part of our many scholars have noted, the thrust of these words is not on what has happened in the past but corporate worship. Attention is drawn to coming events in the life of the parish, diocese or on the Christian hope for the coming of God’s kingdom. God’s people together affirm the work community; special requests are made to support outreach ministries; and, we share significant of God throughout history and into the future, becoming a part of God’s great plan of salvation. events in the life of the parish and its members. It is a reminder within worship that what we do in the building is our preparation and motivation for what we do outside of these walls. The (Greek for “the calling upon”) is the part of the service when the Celebrant asks the

Recessional Hymn and Holy Spirit to sanctify the elements with its presence in them, and to sanctify us also in this way. We then go out to a recessional hymn, ending as we began, together. A deacon, when present, As Christ was incarnate by the Spirit but can be recognized only in the power of the Spirit, so the then dismisses the people with words of encouragement to go into the world bearing the light of bread and wine become for us the Body and Blood of the Son by the power of the Spirit and they Christ. That is when the rubber meets the road, that is when all of this really counts, when we’re are recognized as such only by the power of the Spirit. The Epiclesis also asks God to allow us to in the world, amid all of life’s trials and joys. “faithfully receive this holy Sacrament, and serve you in unity, constancy, and peace.” 12 9

The is a Trinitarian ending, with manual actions by the priest to symbolize God’s only recorded prayer Jesus taught his disciples, concludes the prayer of thanksgiving and forms blessing and sanctifying of the elements. The Great Amen is in larger, bolder letters to indicate the natural climax of what we have just done in participating in Christ’s self-offering. It binds us that this is to be said loudly, with confidence. This is the people’s assent to what the Celebrant together at this central, focal point, as we corporately sing it or say it. It serves as part of our final has prayed. preparation to receive the Holy Communion and has been in the Eucharist service as long as there has been a Eucharistic service. The people stand or kneel.

Then the Celebrant continues The Holy and gracious Father: In your infinite love you made us for yourself, and, when we had fallen We then witness the Celebrant break the bread, symbolizing the breaking of Christ’s body on into sin and become subject to evil and death, you, in your mercy, sent Jesus Christ, your only the cross. We are invited to partake of that broken bread and are reminded of our own need to and eternal Son, to share our human nature, to live and die as one of us, to reconcile us to you, be broken to fully share in the life of Christ and to share that life with others. The bread is the God and Father of all. broken. The anthems sung or said at the breaking of the bread all speak of Christ as the Passover Lamb, sacrificed to take away our sins. We are then invited to receive the communion of our He stretched out his arms upon the cross, and offered himself, in obedience to your will, a perfect Lord’s body and blood. sacrifice for the whole world. On the night he was handed over to suffering and death, our Lord Jesus Christ took bread; and Consecrated bread and wine may be reserved for the sick and those who are unable to come to when he had given thanks to you, he broke it, and gave it to his disciples, and said, “Take, eat: church. It is kept in the Tabernacle: the beautiful cabinet over which the sanctuary light burns— This is my Body, which is given for you. Do this for the remembrance of me.” symbolic of the Presence of the Risen Lord.

After supper he took the cup of wine; and when he had given thanks, he gave it to them, and Please stand. said, “Drink this, all of you: This is my Blood of the new Covenant, which is shed for you and for Celebrant And now, as our Savior Christ has taught us, we are bold to say, many for the forgiveness of sins. Whenever you drink it, do this for the remembrance of me.” Joining hands, the Celebrant and People say Therefore we proclaim : Our Father, who art in heaven, hallowed be thy Name, thy kingdom come, thy will be done,

Celebrant and People on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from Christ has died. evil. For thine is the kingdom, and the power, and the glory, for ever and ever. Amen. Christ is risen. The Celebrant breaks the consecrated Bread. Christ will come again.

The Celebrant continues Celebrant Alleluia. Christ our Passover is sacrificed for us; We celebrate the memorial of our redemption, O Father, in this sacrifice of praise and People Therefore let us keep the feast. Alleluia. thanksgiving. Recalling his death, resurrection, and ascension, we offer you these gifts. Sanctify Celebrant The Gifts of God for the People of God. Take them in remembrance that Christ died them by your Holy Spirit to be for your people the Body and Blood of your Son, the holy food for you, and feed on him in your hearts by faith, with thanksgiving. and drink of new and unending life in him. Sanctify us also that we may faithfully receive this You may be seated until you come forward to receive. All who love the Lord are welcome at His table. holy Sacrament, and serve you in unity, constancy, and peace; and at the last day bring us with all your saints into the joy of your eternal kingdom. To receive the bread, place your right hand over your left and hold them up chest high so that the priest can easily place the bread in your hand. You may then consume it immediately or wait to dip (intinct) it in the wine and then consume it. If you All this we ask through your Son Jesus Christ: By him, and with him, and in him, in the unity of wish to receive the chalice, please guide it to your lips. If you do not wish to receive one or either of the elements, cross your the Holy Spirit all honor and glory is yours, Almighty Father, now and for ever. arms over your chest. The traditional response to receiving the Bread and the Wine is “Amen.”

People AMEN. Communion Hymn 675 Take up your cross, the Savior said

Please be seated. Hymn 707 Take my life, and let it be

The Lord’s Prayer The Postcommunion Prayer Having offered the bread and wine and having given thanks for all we are and all we will become, The final area of the liturgy has been among the most varied. Up until the 4th century, the we now proclaim our identity as the family of God by offering the prayer which Christ himself service was over immediately after people received communion. Later there was added some sort taught us. Only now are we bold enough to pray, “Our Father.” The Lord’s Prayer, which is the of fixed prayer of thanks. The 1549 Book of Common Prayer had one fixed prayer of 10 11