The Holy Eucharist Rite II Instructional

Primary reference: Commentary on the American Prayer Book by Marion J. Hatchett p. 308-318

Opening through Song of Praise

The primary point for the entrance rite is to prepare the worshipers to hear the Word of God. In the ancient church, they simply began with the first reading, but as liturgy grew more complex and processionals were introduced, a preface to the readings became necessary. Hymns and Psalms were in the entrance rite along with a processional as early as the 5th century. The service begins with the acclamation or greeting, and there are three options for a typical Sunday service: the standard greeting, one for Easter, and for Lent. The standard greeting begins in a typical Jewish way of blessing God, but also using the Christian Trinitarian Formula. The Lent and Easter greetings are meant to emphasize the meanings of those liturgical seasons: repentance and forgiveness; and the resurrection respectively. The Collect of Purity can be found as early as the eleventh century, and is reminiscent of Psalm 51. It has also been used as a private prayer of preparation for the priest as he vests. The Gloria in Excelis, or some other song of praise, is used after the Collect for Purity. It offers a chance for the worshippers to participate at the beginning of the rite in a familiar and popular song of praise. The Gloria is not used during Lent. There are two other choices for this opening song: Kyrie eleison or the Trisagion. Kyrie eleison, or “Lord, have mercy”, was an acclamation used at the approach of an emperor, and can be traced to the fourth century in the East, and fifth century in the West. The Trisagion is an ancient hymn of the Eastern churches, and is used in penitential services, as well as burial rites. It is usually said three times.

Page 1 of 5 Collect through the sermon (323-332)

As early as the fifth century, and perhaps before, a prayer was included in the opening rite to prepare us to hear the lessons, and usually was relevant to those lessons for the day or the liturgical feast/fast. We have one for every week of the year, every major feast and fast, and one for each “Lesser feast and fast” possible. Reading from scripture was always a part of Christian worship, inherited from the Jewish temple practices. Soon, Christian letters and books were included in the sources of the lessons. Lessons on liturgical days of importance were customized for that event. Eventually, a lectionary was created where lessons were used on a scheduled cycle. Many different lectionary cycles have been devised and used, and we currently use the Revised Common Lectionary in the Episcopal Church. It uses a substantial amount of the Old Testament and almost all of the New Testament over a three year cycle. It is a revision of the lectionary adopted by the Roman Catholic Church after Vatican II. Two conclusions for the lessons are allowed: “Here ends the Reading” dates back to 1662 Book of Common Prayer, while “Thanks be to God” was used in the medieval period to acknowledge what was heard. The use of a Palm after the Old Testament reading dates back as far as the mid-fourth century. It was normally sung responsively. A Psalm or hymn may be used after each reading, so we typically put a Psalm after the Old Testament, and a Alleluia after the Epistle. The Alleluia before the Gospel dates back to the third century and anticipates the Gospel reading. The Gospel reading is the climactic reading of the day, and has attracted special liturgy since the late fourth century. A deacon has read the Gospel since the fourth century, and we still keep that tradition if there is a deacon present. In the ninth century, there is evidence that people made the sign of the cross on their foreheads at the reading of the Gospel. A sermon at the Eucharist has been required since 1549. At first, the homily was printed in books and were issued to clergy in England.

Page 2 of 5 Nicene Creed through Peace (333-346)

First found in the liturgy in the late fifth century. In 589 a.d., the Western Church added the filioque clause to the creed (and the Son). Slowly, over the next few centuries, the use of the Creed spread. It wasn’t until the eleventh century that the creed was adopted by Rome for use in the liturgy, and confined it to Sundays and certain feasts. We only say the Nicene Creed on Sundays or major feast days. The Prayers of the People followed the readings and sermon as early as the second century. By the fourth century, the East had made these prayers a litany with biddings by the deacons to which the people responded Kyrie Eleison. Rome followed by the fifth century, and added a period of silence after the prayers, and a concluding collect by the priest. Our current prayer book returned the prayers to their historic place in the service. The concluding collect may be any collect the priest desires, especially if there is a special purpose or need for prayer that day. Most commonly, one from pages 394-395 of the prayer book will be chosen. Many different forms for these prayers have existed throughout the centuries, and we currently have six choices in the prayer book. However, a congregation may write their own prayers of the people, or use prayers from a different source. In early liturgies, there was no Confession of Sin; it was understood to be a part of the Eucharistic prayer and the Lord’s Prayer. Since 1552, the Confession and Absolution has come before the Eucharist and serves as a preparation for it. Our current wording of the confession in Rite II is based on the work of the Joint Liturgical Group in 1968. Rite I’s version dates back to 1548. The absolution that follows Confession dates back to 1549. The history of the Peace can be found in scripture as an exchange of the kiss of peace. Early church liturgies have the kiss of peace in baptismal liturgies, where only the baptized could exchange the kiss. This exchange disappeared in the Reformation, and has only recently been returned to the liturgies.

Page 3 of 5 Offeratory sentences through Eucharist (p. 346-373)

Since 1549, an opening sentence for the Eucharist has been used. It is currently optional, but common in Episcopal churches today. It is always a short sentence of Scripture, with suggestions on page 361. “Walk in love as Christ loved us…” is the one typically used at St. Mark’s. Preparing the table has been the role of a deacon since the second century. In the absence of a deacon, the priest will set the table. A white cloth was used in the ancient church, and is still required today (BCP 406). Water has always diluted the wine. Bread, wine, and the offering are brought forth and presented to the priest, who presents them to God as our gifts. Since the time of Constatine, a hymn has been sung at the presentation of the gifts of bread and wine (Praise God from whom all blessings flow…). “Lift up your hearts” finds its roots in the Jewish liturgical tradition and was used by early Jewish converts to Christianity. It continues with the celebrant asking to pray in the people’s name, and the people assenting by saying, “it is right to do so.” For the first several centuries, the Eucharistic prayers were not fixed; celebrants could use prayers from any source to give thanks to God and invoke the Holy Spirit. The prayer that would provide the most influence is the one from the ordination of bishops dating around 215 in Rome. It gives thanks for creation, incarnation, and redemption. It continues by remembering the death and resurrection of Christ, and invoking the Holy Spirit over the bread and wine. A prayer is said to fill the communicants with the Holy Spirit as well, and ends with praise addressed to God, Christ, and the Holy Spirit. By the fourth century, fixed prayers were more common and a proper preface was included, which changed depending upon the occasion. The prayers were designed to remind us of these events, and to present the bread and the cup. The Epiclesis, or the invoking of the Holy Spirit, dates back to 49-50 a.d. with the eucharistic prayer “Acts of Thomas.” The Lord’s Prayer was included around 400 a.d., and the breaking of the bread serves a practical purpose of dividing it for the people. The great Amen has roots in the Jewish prayers, and by the mid-second century, Justin Martyr’s Apology stressed its importance.

Page 4 of 5 Postcommunion Prayer through the Dismissal (392-396)

In the fourth century, a prayer used as the formal conclusion of communion was adopted. Also in the fourth century, the blessing was added to the liturgy. The laying on of hands is symbolized by the priest’s raised hand. There are suggested blessings, but a priest may compose his or her own. Again, in the fourth century, a formal dismissal entered the liturgy and was simply an announcement by the deacon, “depart in peace.” A typical response to this announcement was, “in the name of Christ.” Its roots are probably found in Rome’s dismissal of all public assemblies. “Let us bless the Lord” was used in the Gallican (French) territory. We have four possible dismissals, each adopted from various liturgies in the early and late medieval period.

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