A Guided Eucharist Please Observe Silence So That All May Have Quiet Time Available for Prayer and Meditation in Preparation for Worship

Home , Cincture, Kiss of peace, Postcommunion, Sacramental bread

ST. P HILIP ’S A G UIDED EUCHARIST

Faith in the city

Welcome! We are glad you have joined us today. This bulletin is a guide to our worship and the life of our parish. St. Philip’s Episcopal Church welcomes people of every race, nationality, gender, age, ability, sexual orientation, and economic circumstance to participate fully in the life of the church.

WORSHIP SCHEDULE SUNDAYS 8:00 a.m. Said Holy Eucharist, Chapel 9:00 a.m. Holy Eucharist with Music, Parish Hall 11:00 a.m. Choral Eucharist, Church

WEDNESDAYS 5:30 p.m. Said Holy Eucharist, Chapel Followed by dinner and adult formation offerings SAINT PHILIP’S FIRST WEDNESDAY 5:30 p.m. Eucharist with Healing, Chapel EPISCOPAL CHURCH

THIS SUNDAY A G UIDED EUCHARIST

ST. P HILIP ’S EPISCOPAL CHURCH 403 East Main Street Durham, NC 27701 919-682-5708 www.stphilipsdurham.org

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Preparation of the vessels and vestments A priest vested for the Eucharist wears an alb, a cincture, a stole, and a chasuble. Each of these garments has its own history and its own symbolic signiicance. Added together, a vested priest resembles a dressed-up gentleman of the late Roman Empire - the time and place where Christianity irst took institutional root. Alb : The alb is the white robe worn by clergy and lay ministers who serve at the altar. Its white color symbolizes purity. It was originally an undergarment, and true albs even today are made to be worn under other vestments. Here, we wear “cassock-albs”, which are heavier than true albs, and are often ornamented and made to be seen. Cincture : The cincture is the rope belt that goes around the waist over the alb. The cincture, like most of the vestments, has an obvious practical use, in this case as a belt. It has also come to be invested with symbolic signiicance, representing the whip with which Jesus was logged, or the rope Jesus said would pull his followers where they were needed, or the virtues of chastity and self-restraint as seen in monastic garments. Stole : The stole is a mark of ofice used by clergy on sacramental occasions. Deacons wear the stole diagonally, over the left shoulder; priests wear them either hanging straight, or crossed at the waist. Stoles come in the various liturgical colors—white, red, green, and purple. Stoles symbol- ize the yoke of Christ which is put on by the priest or other clergy person who is preparing to preside at a sacrament, and are a reminder that the true minister of every sacrament is the One we all serve. Like other vestments, the history of the stole is practical as well as symbolic: it traces its roots to scarves worn by clergy in cold northern climates. Chasuble : The liturgical poncho. Chasubles are worn only by priests and bishops, and are exclusively a sacramental vestment. The chasuble descends to us from ancient Rome; it was the overgar- ment, richly ornamented and worn for warmth as well as elegance. It is reminiscent of an up- scale Roman dinner party. As the early church struggled to ind its place, as it learned to follow Saint Paul’s admonition to be in but not of the world, it doubtless seemed wise to adopt the ap- pearance of those who made the rules. Over time, the chasuble has come to have symbolic sig- nificance; it is often said to recall the seamless robe worn by Jesus at the time of his arrest and passion. Like stoles, chasubles generally follow the liturgical color scheme.

In addition to vesting the liturgical leaders, we also prepare the altar for the Eucharist. The following items are set out in readiness:

Chalice : The Chalice is the wine-cup. It is usually shaped like what we think of as a wine glass, with a stem and a round “foot”, but it need not be—Colonial chalices, for example, were sometimes shaped like tankards. While the chalice may be intricately worked and elaborately ornamented, as a sign of reverence for its contents at communion, its only essential function is to be a cup from which the consecrated wine may be drunk. Paten : The paten is a plate, used to hold consecrated bread when it is being distributed at communion. Hosts : We either use communion wafers, or “hosts”. These are made of wheat and water, and so are very small loaves of unleavened bread. They are convenient to use and do not leave crumbs (consecrated crumbs can be a problem); their drawback is that they do not seem like real bread. Sometimes, therefore, we use a real loaf of bread. Wine : Any kind of wine made from grapes may be used; we generally use port. Linens : Various linens are set out ready for communion; the one people are most likely to notice is the purificator, with which the chalice bearer wipes the lip of the chalice between communicants. The signiicance of the puriicator is hygienic, not particularly liturgical. The one on the altar is called the corporal, as it is meant to catch the crumbs of the consecrated bread—corporal comes from corpus, meaning ‘body’, in this case the Body of Christ.

A G UIDED EUCHARIST

A Guided Eucharist Please observe silence so that all may have quiet time available for prayer and meditation in preparation for worship.

The service is taken from The Book of Common Prayer (BCP), beginning on Page 355.

Voluntary An organ voluntary (or prelude) is usually played

Liturgy of the Word (or The Word of God) All who are able please stand as the procession enters.

Processional Hymn Celebrant Blessed be God: Father, Son, and Holy Spirit. People And blessed be God’s kingdom, now and for ever. Amen.

TTTHEHEHE CCCOLLECT FORFORFOR PPPURITY was long ago one of the prayers said privately by the priest. But it is appropri- ately used by the whole congregation as a way of asking God’s grace in preparation for worship, and so since 1549 it has been said aloud as a collect. A “collect” is simply a prayer said by the celebrant to “collect” the thoughts and prayers of all; at the end of or a collect, all present join in the “Amen” to make the prayer their own.

The Celebrant continues 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.

The Gloria in Excelsis (on page 4) is a song of joyful praise, which has been sung by Christians for at least the last 1700 years.

Gloria in excelsis Glory to God

The CCCOLLECT OFOFOF THETHETHE DDDAYAYAY is a prayer specific to the day. Sometimes the collect picks up on a theme from the appointed readings; other times it is geared to events being commemorated in the liturgical calendar. There are other times when the collect raises a theme for the day that is not picked up elsewhere in the service, unless perhaps in the sermon.

The Collect of the Day Celebrant The Lord be with you. People And also with you. Celebrant Let us pray. Almighty God, by the hand of Moses your servant you led your people out of slavery, and made them free at last: Grant that your Church, following the example of your prophet Martin Luther King, may resist oppression in the name of your love, and may secure for all your children the blessed liberty of the Gospel of Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

LLLESSONS are readings from the Bible. In the Episcopal Church, as in many other churches, we follow a “lectionary,” a list of readings (in a three-year cycle) that ensures that over time, we read broadly in the scriptures. Using a lectionary helps keeps us honest: God’s Word does not come to us only in our favorite parts! It also helps keep the priest or other liturgical planner from succumbing to the temptation to choose readings only from the passages that her or she happens to like.

At a celebration of the Eucharist, there is always a reading from one of the Gospels: Matthew, Mark, Luke, or John, who tell the story of Jesus; life, death, and resurrection. Prior to that, we often have a reading or psalm from the Old Testament, which tells the story of God’s relationship with his chosen people Israel, our spiritual ancestors, and another reading from the New Testament other than the Gospels. This other New Testament reading is usually from one of the letters attributed to Paul, the apostle who more than any other helped to found the early church, or it may be from a non-Pauline letter, the Book of Acts, or the Book of Revelation.

The First Reading Exodus 3:7-12 A reading from the book of Exodus The Lord said to Moses, “I have observed the misery of my people who are in Egypt; I have heard their cry on account of their taskmasters. Indeed, I know their sufferings, and I have come down to deliver them from the Egyptians, and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the country of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. The cry of the Israelites has now come to me; I have also seen how the Egyptians oppress them. So come, I will send you to Pharaoh to bring my people, the Israelites, out of Egypt.” But Moses said to God, “Who am I that I should go to Pharaoh, and bring the Israelites out of Egypt?” He said, “I will be with you; and this shall be the sign for you that it is I who sent you: when you have brought the people out of Egypt, you shall worship God on this mountain.” Reader The Word of the Lord. People Thanks be to God.

TTTHEHEHE PPPSALM is either read in unison, responsively by whole or half verse, or at the choral Eucharist it is sung using Anglican chant or as below by a cantor with the congregation joining in the antiphons.

Psalm 77:11-20 Voce mea ad Dominum The Congregation sings the Antiphon after the Cantor and as indicated throughout

Antiphon

The Second Reading 1 Corinthians 1:1-9 A reading from the first letter of Paul to the Corinthians Paul, called to be an apostle of Christ Jesus by the will of God, and our brother Sosthenes, To the church of God that is in Corinth, to those who are sanctified in Christ Jesus, called to be saints, together with all those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours: Grace to you and peace from God our Father and the Lord Jesus Christ. I give thanks to my God always for you because of the grace of God that has been given you in Christ Jesus, for in every way you have been enriched in him, in speech and knowledge of every kind—just as the testimony of Christ has been strengthened among you-- so that you are not lacking in any spiritual gift as you wait for the revealing of our Lord Jesus Christ. He will also strengthen you to the end, so that you may be blameless on the day of our Lord Jesus Christ. God is faithful; by him you were called into the fellowship of his Son, Jesus Christ our Lord. Reader The Word of the Lord. People Thanks be to God.

TTTHEHEHE GGGOSPEL is usually read by a deacon. Such proclamation in the midst of the gathered church is part of what clergy are ordained to do. Here, at St. Philip’s the Gospel book is carried from the altar into the middle of the congregation, where it is read aloud. This reflects the conviction that the Gospel is not proclaimed at people, but rather with them, in the midst of them. We are a community centered on the Gospel. The congregation stands during the reading of the Gospel, as a sign of honor for the reality of God inherent in the Gospel message.

Gradual Hymn All who are able please stand

The Holy Gospel Luke 6:27-36 Deacon The Holy Gospel of our Lord Jesus Christ according to Luke. People Glory to you, Lord Christ. Jesus said, “I say to you that listen, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. If anyone strikes you on the cheek, offer the other also; and from anyone who takes away your coat do not withhold even your shirt. Give to everyone who begs from you; and if anyone takes away your goods, do not ask for them again. Do to others as you would have them do to you. If you love those who love you, what credit is that to you? For even sinners love those who love them. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again. But love your enemies, do good, and lend, expecting nothing in return. Your reward will be great, and you will be children of the Most High; for he is kind to the ungrateful and the wicked. Be merciful, just as your Father is merciful.” Deacon The Gospel of the Lord. People Praise to you, Lord Christ.

The Sermon The Reverend Jill Staton Bullard

TTTHEHEHE CCCREED is an ancient statement of the corporate faith of the Christian Church, and has been in use in a form much like the one we know since the year 381. It has been and is used by the whole church—Catholic, Orthodox, Protestant. The Creed affirms God as Trinity: Father, Son Jesus Christ, and Holy Spirit, and also affirms the creative and redemptive work of God. Other specific portions of the Creed reflect issues that were of profound importance to the church in the fourth century, but that may seem more remote today: such as whether the Son is or is not of the same “substance” as the Father. We begin our recitation of the Creed by saying “ We believe ”, rather than “ I believe ”, because what we are doing in the Creed is joining our common faith with the faith of the church across the world today, and over the centuries. The Creed reflects what we as the whole church believes God to be; and struggles or reservations that any of us individually may have about particular aspects of the Creed can coexist with that long and broad common witness.

The Nicene Creed All who are able please stand

We believe in one God, On the third day he rose again

the Father, the Almighty, in accordance with the Scriptures; maker of heaven and earth, he ascended into heaven of all that is, seen and unseen. and is seated at the right hand of the Father. We believe in one Lord, Jesus Christ, He will come again in glory the only Son of God, to judge the living and the dead, eternally begotten of the Father, and his kingdom will have no end.

God from God, Light from Light, We believe in the Holy Spirit, true God from true God, the Lord, the giver of life, begotten, not made, who proceeds from the Father and the Son. of one Being with the Father. With the Father and the Son Through him all things were made. he is worshiped and glorified.

For us and for our salvation He has spoken through the Prophets. he came down from heaven: We believe in one holy catholic and apostolic by the power of the Holy Spirit Church. he became incarnate from the Virgin Mary, We acknowledge one baptism and was made man. for the forgiveness of sins. For our sake he was crucified under Pontius Pilate; We look for the resurrection of the dead, he suffered death and was buried. and the life of the world to come. Amen.

TTTHEHEHE PPPRAYERS OFOFOF THETHETHE PPPEOPLE enact the response of faith to what has come before: in light of what we believe, we ask God’s blessing and help for the church, the world, ourselves and each other. The Prayer Book provides various forms for the prayers, but encourages individual congregations to modify those forms, or replace them, to suit their own needs. The prayers that are really just ‘biddings’—they are a way of inviting you to pray for whatever theme. So the main part of the Prayers of the People is not the biddings printed below, but your prayers in the silence between those biddings.

The Prayers of the People The Intercessor bids the prayers In peace, we pray to you, Lord God. For all people in their daily life and work; For our families, friends, and neighbors, and for those who are alone. For this community, this nation, and the world; For all who work for justice, freedom, and peace. For the just and proper use of your creation; For the victims of hunger, fear, injustice, and oppression. For all who are in danger, sorrow, or any kind of trouble; For those who minister to the sick, the friendless, and the needy. For the peace and unity of the Church of God: For all who proclaim the Gospel and all who seek the Truth. For Justin, Archbishop of Canterbury; for Katharine, our presiding bishop; for Michael and Anne, our bishops; and for all bishops and other ministers; For all who serve God in the Church. For the special needs and concerns of this congregation and for those who have requested our prayers. In our parish we pray especially for, (names are read aloud by all) Nancy, Lib, Marion, Sydney, Mitzi, Charlie Sandy, Dorothy, Dorothy, Crawford, Kathryn, Sandy, Steve, Samar, Gail, Trina, Ralph, Alice, Isabelle, Jim, Rae Ellen, Gail, Pete, Boone, Renee, Meg, Seth, Flora, Betty, Ana, Harriett, Bob, Rob, Misty, Mike, Alyssa, Julie, Barbara , and for those we name either silently or aloud (pause). And for all prisoners, especially those in the Durham County Jail who have asked for our prayers. Hear us Lord; For your mercy is great. We thank you, Lord, for all the blessings of this life, in our parish we uplift and give thanks for answered prayer for Finley Mull and Mary Hix; for our ushers, their coordinator Dan Pearson, and for the worship assistance they provide the parishioners and visitors of St. Philip’s ; our partnership with the Bromley School in Liberia, and those thanksgivings we offer either silently or aloud (pause). We will exalt you, O God our King; And praise your Name for ever and ever. We pray for all who have died, especially Helen H. Lindsey in whose memory along with J. T. Lindsey the altar flowers are given by their family: Cecil Bruton Matthews, beloved uncle of Jacqueline Matthews; Celia Sparger , and those we name either silently or aloud, (pause). Lord, let your loving kindness be upon them; Who put their trust in you. Remembering St. Philip the Deacon and all the saints, let us offer ourselves and one another to the living God through Christ. To you, O Lord our God. The Celebrant concludes the Prayers with a Collect

TTTHEHEHE CCCONFESSION OFOFOF SSSINININ . Before we come to God’s table, and in faithful response to all we have done so far, we acknowledge our need for God’s grace and forgiveness by confessing our sins. After the confession, the celebrant declares God’s forgiveness to penitent sinners. The generality of confession and absolution is appropriate for common worship. We as individual and the church as a community stand in constant need of repentance and forgiveness. The confession, though, becomes a trap if we see it in transactional terms: If, without any real self- inquiry or intention to change, we mouth the words and pocket our absolution like a bus ticket. The confession is a prayer, and must be approached prayerfully. Moreover, there may be times when a general, corporate confession is not what our souls need, and a general assurance of pardon does not bring healing. Individual confession with a priest as representative of God is available in the Episcopal Church. Such sacramental confessions are utterly and inviolably confidential. While many Episcopalians never make a spoke, or a “auricular”

confession, many others do, and such confession is a venerable part of our tradition. It was the English Queen Elizabeth I who said of individual confession, “All may; none must; some should.” If after the general confession and absolution your soul is still troubled, consider a no-obligatory preliminary conversation your own clergy, or any other priest.

The Confession of Sin The Deacon bids the confession . Let us confess our sins against God and our neighbor. Most merciful God, We are truly sorry and we humbly repent. we confess that we have sinned against you For the sake of your Son Jesus Christ, in thought, word, and deed, have mercy on us and forgive us; by what we have done, that we may delight in your will, and by what we have left undone. and walk in your ways, We have not loved you with our whole heart; to the glory of your Name. Amen. we have not loved our neighbors as ourselves. The Celebrant says Almighty God have mercy on you, forgive you all your sins through our Lord Jesus Christ, strengthen you in all goodness, and by the power of the Holy Spirit keep you in eternal life. Amen.

TTTHEHEHE PPPEACE . The celebrant exchanges the peace with the congregation, and the members of the congregation then exchanges the peace among themselves. In the early Church, people greeted each other with the Kiss of Peace. Today in the Episcopal Church, we greet each other with a hug or a handshake, and exchange words of peace. We are to approach God’s table in love and charity with one another. The exchange of the peace is a ritual reflection of that state. As with all of our rituals, of course, this exchange of peace has just as much integrity as we allow it. As the first act of the drama closes, and we prepare for Holy Communion, the exchange of the peace is a good time to ask ourselves: Am I in the peace of God? Am I spiritually ready for the risky business of receiving the living God into myself at communion ?

The Peace Celebrant The peace of the Lord be always with you. People And also with you.

Greetings and Announcements

The Holy Communion

Offertory Anthem

In 1945 an Anglican monk, Dom Gregory Dix, published a book which has been influential ever since. Called The Shape of the Liturgy , the book advanced the thesis that there are four essential actions that take place, in imitation of Christ, in every version of the Eucharist. These actions together from the “shape of the Eucharist.” They are: Take The bread and wine are taken. Thank There is a prayer of thanksgiving. Break The consecrated bread is broken. Give The bread and the wine are given to the people. These actions are inspired by the actions of Jesus at the Last Supper. Jesus took bread, gave thanks for it, broke it, and gave it to his disciples, in the same pattern that our Eucharist still reflects. Likewise He took, gave thanks for, and gave the cup of wine to his disciples. Our Eucharist combines the taking, giving thanks for, and distributing the bread and wine because we observe Jesus’ command to “do this in remembrance of me” as we shall share the sacramental bread and wine. We are not, though, staging a reenactment of the Last Supper. Jesus and the disciples would have had a meal between the bread and the wine; in our worship, the bread and the wine come together. Take: The Offertory At the offertory, the bread and the wine which are to be used at communion are taken by members of the congregation and put on the altar. Up until that time, they are no more special than any other bread and wine. Part of the wonder of the Eucharist is that God enters into the everyday things of the world when they are dedicated to him, just as he enters into the everyday people of the world when we are dedicated to him. Also at the offertory, other gifts—most often gifts of money—are brought to the altar as offerings to God’s kingdom.

Doxology OLD 100 TH The people stand as the gifts are brought to the altar Praise God from whom all blessings flow. Praise God all creatures, here below. Praise God above, ye heavenly host. Praise Father, Son and Holy Ghost.

Great Thanksgiving, Eucharistic Prayer D Thank: The Great Thanksgiving The Great Thanksgiving begins with the ancient greeting, “the Lord be with you” and continues after the response with the words “Lift up your hearts”—in Latin, sursum corda . The sursum corda has been the joyous beginning of Eucharistic prayers since the third century, and serves to remind us that everything that follows is offered as a thanksgiving to God. The celebrant (or ‘celebrant’) says most of the prayer with his hands in the “ orans ” (‘prayer’) position: outstretched and uplifted. This is probably the most ancient form of prayer: the one Jesus knew. It connotes an openness and acceptance toward God. It is in no sense limited to priests, nor to the Eucharist. Try it sometime in your own prayer, in church or in private—you may be surprised at the powerful effect it has on your spirit! Celebrant The Lord be with you. People And also with you. Celebrant Lift up your hearts. People We lift them to the Lord.

Celebrant Let us give thanks to the Lord our God. People It is right to give God thanks and praise. It is truly right to glorify you, Father, and to give you thanks; for you alone are God, living and true, dwelling in light inaccessible from before time and for ever. Fountain of life and source of all goodness, you made all things and fill them with your blessing; you created them to rejoice in the splendor of your radiance. TTTHEHEHE SSSANCTUS is the song of the angels and archangels, “holy, holy, holy Lord, God of power and might…”, while the Benedictus is the acclamation immediately following, “blessed is he who comes in the name of the Lord.” We do not just put words in the mouths of the angels: the Sanctus is from Isaiah 6, where the prophet saw the Lord in the Temple attended by angels; the words of the Sanctus were what he heard the angels singing. The clergy and some others bow during the Sanctus, because the angels in Isaiah were said to have covered their faces in the presence of the Lord—a practice our bow reflects.

Countless throngs of angels stand before you to serve you night and day; and, beholding the glory of your presence, they offer you unceasing praise. Joining with them, and giving voice to every creature under heaven, we acclaim you, and glorify your Name, as we sing, Sanctus et Benedictus When we come to the words of (“on the night that he was betrayed…”), the celebrant touches the bread and the wine. (All of the bread and wine to be used is on the altar throughout the prayer.) A sacrament always involves the grace of God, and it always also involves a thing , a created something: bread and wine at Eucharist, water at baptism. Sacraments are a place where the spirit of God touches us in our physical being. The priest touches the bread and the wine as a sign that God’s spiritual presence is poured into these real, tangible objects; and the priest who does that action while recalling the words of Christ is part of a succession going all the way back to Christ: ordained and consecrated by a bishop who is in a line of bishops reaching back to the apostles who were with Christ in an upper room in Jerusalem, sharing that last supper. During the prayer, after the words of institution concerning each of the elements (that is, the bread and the wine), and at the end of the whole prayer, the celebrant bows or genuflects (kneeling on one knee) as a sign of reverence for these things that now, by the grace of God, have come to be for us the Body and Blood of Christ. It is also common at the end of the prayer for the celebrant to hold the host and the chalice up together, to elevate to God that which is God’s. The bread and chalice together in that way have become one of the most common symbols for Eucharist.

The people stand or kneel. The Celebrant continues with the prayer Celebrant Father, we now celebrate this memorial of our redemption. Recalling Christ’s death and his descent among the dead, proclaiming his resurrection and ascension to your right hand, awaiting his coming in glory; and offering to you, from the gifts you have given us, this bread and this cup, we praise you and we bless you. People We praise you, we bless you, we give thanks to you, and we pray to you, Lord our God. The Celebrant continues with the prayer Through Christ, and with Christ, and in Christ, all honor and glory are yours, Almighty God and Father, in the unity of the Holy Spirit, for ever and ever. People AMEN.

The Lord’s Prayer And now, as our Savior Christ has taught us, we are bold to say, Our Father, who art in heaven, hallowed be thy Name, thy kingdom come, thy will be done, 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 evil. For thine is the kingdom, and the power, and the glory, for ever and ever. Amen.

Break: The Fraction “Fraction,”Fraction,” like “fracture”, simply means “break.” After giving thanks, the priest breaks the consecrated bread. Breaking the bread is functional: bread is broken so that it may be shared. But this is no longer only bread; it is also now ththee Body of Christ, and the breaking of this bread may remind us of the reality of Christ’s human body, broken on the cross.

The Breaking of the Bread A period of silence is kept. The Celebrant says Alleluia. Christ our Passover is sacrificed for us; People Therefore let us keep the feast . Alleluia.

Give: The Distribution of Communion Consecrated elements are treated with great reverence, as being in a real sense the body and blood of Christ. On the other hand, they are not themselves God, and while we treat them reverently, we do not worship them: that would be idolatry.

Agnus Dei

The Celebrant says The Gifts of God for the People of God. Take them in remembrance that Christ died for you, and feed on him in your hearts by faith, with thanksgiving. At this time all are invited forward. Baptized Christians can either stand or kneel to receive communion. If you are not baptized, or prefer a blessing for yourself or your child, please cross your arms over your chest. To indicate to the Eucharistic minister that you would like a gluten-free wafer, please present your hands palms down. Laying on of Hands for Healing is available in the side chapel. The following hymns are sung:

Hymn 676 There is a balm in Gilead BALM IN GILEAD Hymn 325 Let us break bread together on our knees LET US BREAK BREAD

Prayer for Sending forth Our Lay Eucharistic Minister All who are able please stand. The Celebrant says In the name of this parish, we send you forth bearing these holy gifts, that those to whom you go may share with us in the communion of the Body and Blood of our Lord Jesus Christ. We who are many are one body because we all share one bread, one cup. Amen. The service concludes with a closing prayer, in which we thank God for the communion we have just had, and ask God to be with us through the days to come as we go out into the world to do God’s work. That is the final moment of the drama of the Eucharist: equipped with the Word, nourished with the Sacrament, we go out into the world in the name of Christ. And that, or some variation of that, is exactly how the service ends: with the dismissal, bidding us all to go out to the world, where there is holy work to be done, and our hands to do it.

The Postcommunion Prayer Almighty and everliving God, we thank you for feeding us with the spiritual food of the most precious Body and Blood of your Son our Savior Jesus Christ; and for assuring us in these 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 serve you as faithful witnesses of Christ our Lord. To him, to you, and to the Holy Spirit, be honor and glory, now and for ever. Amen.

The Blessing The Celebrant blesses the people

Processional Hymn

The Dismissal The Deacon dismisses the people People Thanks be to God.