Trinity Parish 10:00 am Sunday Service

Instructed Eucharist

This document merges three separate texts; a program for a typical 10:00 Rite II Service (in Bold and Normal text), A description of the action at each point of the service (in Italics) and a commentary delivered from the pulpit within the Instructed Eucharist Service at Trinity Parish in February 2004 (in Color.)

As is traditional in an Anglican church, the text of the complete service is available to the congrgation in the Prayer Book, the service pamphlet, or both. All hymns and other music sung by the congregation are available in the Hymnal. Both books are readily available in the pews, and the celebrant will provide relevant page numbers to help the congregation.

Introductory Commentary: The liturgy that we participate in each Sunday morning is the most important thing we do together as a parish community. Parts of what we say date from the time of Jesus Christ and parts of our liturgy have survived the revision of the Book of Common Prayer for 500 years. Other portions of our service come to us from many years before Jesus. The word “liturgy” means, “work of the people.” The work of the liturgy binds us together as a parish. It is the liturgy that guides, nourishes and sustains our fundamental ministry as Christians in the world. There is an old Latin phrase that translates, “the way we pray determines the way we believe.” As Episcopalians, there is no set of doctrines or confession that must be accepted by members—instead the liturgy we celebrate together reminds us again and again each week that we are as people of God. It teaches us, re-narrating our lives into God’s history, reforming our memory and actions, bringing us into the kingdom.

Often in the Episcopal Church, the liturgical expression of praise, Alleluia occurs. We find it in a number of psalms and elsewhere in the Bible—often as the chant of the saints in heaven. It was taken over into the liturgy of the church at an early date. It became a characteristic expression of joy. In the western church it became a part of all services except during the penitential season of Lent. In the Eastern Church, it was said at all services and this became one of the eastern grievances against the western church. Holy Saturday is sometimes called Alleluia Saturday to mark the return of the "alleluias" following Lent.

Throughout the history of the Church, this particular liturgy that we are taking part in today has been known by many names: The Last Supper, The Lord’s Supper, The Holy Communion, The Mass, The Holy Liturgy. The Book of Common Prayer calls it "The Holy Eucharist." "Holy", set apart, "Eucharist" is from the Greek word for Thanksgiving. Our participation in this service should always be characterized by a joyful sense of thanksgiving.

While this commentary will be fairly detailed, you might be interested in pursuing our liturgy in more detail. We recommend Marion Hatchett’s Commentary on the American Prayer Book.

The Liturgy Of The Word

Organ Prelude

Processional Hymn

The service begins with an Organ Prelude while the last arrivals are seated. This is a time for quiet reflection before worship. At the conclusion of the Prelude, the congregation stands to sing the processional hymn as the celebrants and the choir process down the aisle behind the cross.

 

Commentary:Music is a very important part of the Episcopal Church and our music takes all forms, from hymns authorized for use within our services, the Psalter, which is the hymn book of Judaism, folk music—modern and historic, anthems, referring to music sung by a choir rather than the congregation, and instrumental music—mentioned for the first time in our current Book of Common Prayer. Our music dates from the earliest of times to the most contemporary scriptural music that is being written even as we worship today.

The service of Holy Eucharist is divided into two parts: The Liturgy of the Word or the Word of God, and the Liturgy of the Sacrament or The Holy Communion. The Liturgy of the Word begins with a procession. From our daily lives, we have all processed here to worship and though you may be standing in place, the processional is the symbol of the whole Church under the sign of the cross marching to heaven.

Priest: Blessed be God: Father, Son, and Holy Spirit

People: And blessed be God’s kingdom, now and forever. Amen

Commentary: With these words, we have greeted one another, and affirmed our conviction that God is gathered with us, too. This opening salutation is adapted from the salutation in the Greek Orthodox rite: “Blessed is the Kingdom of the Father, and of the Son and of the Holy Spirit, now and ever, to the ages of ages. Amen.” It marks the formal beginning of the service, focuses our attention on God, and joins our praise with the people of God across time. Like many parts of the service, these opening sentences vary with the seasons of the Church.

Many Episcopalians make the sign of the cross at the Name of the Trinity: Father, Son, and Holy Spirit. We make the sign to remember when we were signed with the cross and in the name of the Trinity at our baptism. It also calls to mind the great sacrifice Jesus made for us on the Cross of Calvary. These small signs and gestures are part of the sacramental nature of the Episcopal Church. The life of faith involves our whole self: the material body and the spirit. We use visible, tangible things: candles, the cross, the altar, bodily gestures, to remind us of spiritual realities.

Collect for Purity

Priest: 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 Chist our Lord

People: Amen

With the congregation standing, the celebrant says the Collect for Purity, an ancient prayer that was incorporated into the English liturgy in the 16th century (by Bishop Cranmer) but is thought to date to the 8th century.
The congregation and choir then sing the Gloria ("Glory to god in the highest...")

 

The Gloria

Glory to God in the highest,
and peace to his people on earth.

Lord God, heavenly King,
almighty God and Father,
we worship you, we give you thanks,
we praise you for your glory.
Lord Jesus Christ, only Son of the Father,
Lord God, Lamb of God,
you take away the sin of the world:
have mercy on us;
you are seated at the right hand of the Father:
receive our prayer.

For you alone are the Holy One,
you alone are the Lord,

you alone are the Most High,
Jesus Christ,
with the Holy Spirit,
in the glory of God the Father. Amen.

Commentary: In the 11th Century the Gloria in Excelsis came into normal use. The Gloria in Excelsis dates to the fourth century, with many variations in the early texts. The hymn begins with the song of the angels from Luke 2:14.

THE WORD OF GOD

The Collect of the Day

Priest: "The Lord be with you"

People: "And also with you."

Priest: "Let us Pray"

The Priest says the Collect appointed for that day

People:Amen

Commentary:Following The Gloria, The celebrant says The Collect of the Day, which is a short prayer, constructed from an invocation, a petition, and a pleading of Christ’s name or an ascription of glory to God. The term Collect comes from the “collecting” of petitions of the members of the congregation. Most of the collects in the Book of Common Prayer come from medieval sources and some are original compositions by the Archbishop of Canterbury Thomas Cranmer.

First Lesson

Lector: A reading from ___________

The congregation sits to hear the Lessons, as the Lector or Lay Reader, a member of the congregation, moves to the Lectern to read a passage from the Old Testament. The readings and psalms are scheduled in a three year cycle according to the Episcopal Lectionary.

Lector: (At the conclusion of the reading) "The Word of the Lord"

People: "Thanks be to God."

Alternately the Lector may say, "Here ends the reading" which is followed by silence.

Commentary: Every time and place that God’s people gather as a community at worship, the Word of God is read and heard. The public reading of the scriptures is the focal point of the Liturgy of the Word.

Gradual Psalm

The Psalm appointed in the Lectionary for that week is said, or, more often, sung responsively. The Choir sings each verse; the congregation responds with the antiphon.

Commentary:The Psalms have been called “the Bible in miniature.” Originally hymns composed for Jewish worship in the Temple in Jerusalem, they date from the 10th Century to the 3rd Century BC. Throughout the centuries they have been sung, and we often use a variation of Anglican chant.

Second Lesson

The Lector reads the appointed selection from the New Testament Epistles.

Sequence Hymn

The congregation stands to sing a hymn, accompanied by the choir and the organ.

Gospel

Deacon: The Holy Gospel of our Lord Jesus Christ
according to ___________

People: Glory to you, Lord Christ

As the hymn is ending, the Deacon will take the Gospel book from the Altar and carry it forward, usually into the congregation. As the book passes up the aisle, worshipers seated in the front pews will turn to face the Deacon and the book. The congregation remains standing for the Gospel reading. At the conclusion the Deacon will say:

Deacon: The Gospel of the Lord

People: Praise to you, Lord Christ

Commentary:The Gospel, since it is the record of what Jesus himself said and did, is always given the highest honor—this is why we stand when it is read. The reading of the Gospel, indeed the book itself, symbolizes the presence of Christ in the Liturgy of the Word. The Gospel book is processed into the nave, where it is read in the midst of the congregation. Reading the Gospel is the responsibility of the Deacon. It is a symbol of the Deacon’s vows to bring the church to the world. It brings home the point that Jesus lives and works through His people, the Church. Indeed, we are his living Gospel in the world. St. Augustine once wrote, “You may be the only Gospel your neighbor hears today.” Sometimes people make the sign of the cross over their foreheads, mouth and chest, while saying to themselves, “Lord be in my mind, Lord be on my lips, Lord be in my heart.”

Sermon

The congregation remains standing as the Deacon returns the Gospel book to the Altar. The clergyperson delivering the sermon for the week will says a brief prayer and then invite the congregation to be seated for the Sermon.

Commentary:The sermon, which follows the Gospel reading, brings the Word of God, recorded in the Scriptures, to bear on our own lives. At the conclusion of the sermon we observe a moment of quiet to contempate the lessons from the scripture and the sermon we have heard.

The Nicene Creed

The congregation stands and together with the priest repeats the Nicene Creed.

Commentary: Having heard God’s Word and the story of how God has loved and saved us, and how God continues to love and save us, what else can we do but respond by boldly affirming our faith? The Nicene Creed is our response to having heard the Word of God. These words coming from the 4th Century, as we pray them, express the fundamental core of what we, the Church, believe.

Prayers of the People

As the Congregation remains standing, the Deacon leads the Prayers of the People. The Prayer Book provides six variations for this part of the liturgy. In all there are opportunities for worshipers to add their own prayers, either silently or aloud. In some, selected members of the congregation, representing the whole community, will read parts of the Prayers from the pews

Commentary:The Prayers of the People follow the Creed. To pray for the Church, the world, others and ourselves is one of the fundamental reasons we come to God in worship and it is an obligation we bring from our baptism. At Holy Trinity, Prayers of the People come from the people and that provides a wonderful opportunity for to serve the church. In this way Christians share in Christ’s “eternal priesthood,” interceding to God the Father on behalf of the whole of creation. Prayer is “thinking God’s thoughts.” We offer our prayers and concerns to God, knowing they are God’s concerns as well. The Deacon leads the Prayers of the People. They are a symbol of the Deacon’s vows to bring the “needs, concerns, and hopes of the world to the church.”

Confession and Absolution

The celebrant and people together recite a common confession of sins, after which the Priest pronounces absolution.

Priest:Let us confess our sins against God and our neighbor

All:Most merciful God,
We confess that we have sinned against you
in thought, word, and deed,
by what we have done,
and by what we have left undone.
We have not loved you with our whole heart;
we have not loved our neighbors as ourselves.
We are truly sorry and we humbly repent.
For the sake of your son Jesus Christ,
have mercy on us and forgive us;
that we may delight in your will,
and walk in your ways,
to the glory of your Name. Amen

Priest: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.

All: Amen

Commentary: Any relationship is based on honesty—confession is a way of being honest about ourselves before God. The confession is a time to reflect on our own personal choices and decisions, to see where we have been wrong or at fault and to offer these things up to the Lord. The Confession first notes that God is known to us as a merciful God (Exodus 34:6). We can confidently confess our sins knowing that God’s very nature is forgiveness. Following the confession, the priest pronounces absolution, which is in keeping with Western tradition since the 13th century that only a bishop or priest may pronounce absolution. Another Christian may hear a confession but must make it clear that a priestly absolution will not be pronounced. A declaration of forgiveness is provided for use by deacons and lay people. The priest has been ordained—called by God and the church—to perform this priestly function with the authority of Christ by the power of the Holy Spirit. Our sins are forgiven. We gratefully accept forgiveness as we say, “Amen.”

The Peace

Priest: The Peace of the Lord be always with you.

People: And also with you.

The people, still standing, exchange greetings with those around them. A simple handshake and the words, "Peace be with you" is traditional.

Commentary:It is thought that the exchange of the peace comes as early as the second century.

Announcements

This point marks the middle of the service, and the transition from the Liturgy of the Word to the celebration of Holy Eucharist. This is a relaxed moment when the priests or parishioners can make announcements to the congregation.

THE HOLY COMMUNION

Commentary: After the offertory sentence, people remain seated—The 1549 Book of Common Prayer provided twenty sentences of scripture to be sung while the people were placing their offerings in “the poor men’s box.”

With the offertory sentence, we now begin the second part of the liturgy, called the Holy Communion. The offertory is not just a matter of “taking up the collection.” It is a time when we prepare to offer our whole lives up to God. All things come from God, and so we offer not only our money, butbread and wine as the work of our hands, our voices lifted in praise, and indeed our whole selves when we stand as the offering is presented and placed upon the altar. A sense of self-offering is essential in preparation to celebrate and receive the self-offering of Christ.

Offertory Presentation

After taking up the collection (usually with a music piece as accompanyment), the Ushers and the "Oblators" bring the people's offering of bread, wine and money offering forward to be blessed. Usually a couple from the parish community will act as Oblators each week. This simple duty is another of the many ways that members of the congregation are involved in the performance of the service. The congregation stands for the presentation and sings the "Doxology", which in the Episcopal church refers to a four line hymn (actually the last verse of a longer hymn) composed by Bishop Thomas Ken in the 17th century, and set to a tune called the "Old 100th", which is even older. For people raised in the Episcopal Church this tune is as familiar as "Happy Birthday" so the singing is usually quite "enthusiastic."

Doxology

Praise God, from Whom all blessings flow;
Praise Him, all creatures here below;
Praise Him above, ye heavenly host;
Praise Father, Son, and Holy Ghost.

Commentary: The Table is set. We have placed our lives on the table of the Lord, and we are ready to hear the long prayer known as the Great Thanksgiving. The celebrant greets the people, and they are invited to participate with their whole heart in this very meaningful prayer. There is no greater thanksgiving possible than our thanksgiving for what God offers to us in Holy Communion.

All of the Eucharistic Prayers are Trinitarian, which means that they all speak of the God we worship as Christians: Father, Son and Holy Spirit. Each begins with a section of praise to God the Father and Creator of all. This is followed by a section that remembers and makes present the saving work of Jesus, God the Son. Finally, we invoke the presence of the Holy Spirit to make this Holy Communion real and effective in our own lives.

The opening section of praise, known as the preface, varies according to the particular church season or occasion being celebrated. In response to remembering God’s mighty deeds, we then join our voices to sing the Sanctus, “Holy, holy, holy…” This great hymn of praise can be traced to Isaiah (6:3) and Revelation (4:8), where angels before the throne of God sing it. The last part of this hymn of praise, called in Latin the Benedictus, “blessed is he…”, recalls the words shouted by people as Jesus entered the city of Jerusalem on Palm Sunday.

The Great Thanksgiving

Sursum Corda

Priest: 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 him thanks and praise.

Priest: It is right, and a good and joyful thing, always and everywhere to give thanks to you, Father Almighty, Creator of heaven and earth.

This "conversation of praise" between the celebrant and the standing congregation builds until the priest adds the appropriate preface for the season, concluding...

Priest: Therefore we praise you, joining our voices with Angels and Archangels and with all the company of heaven, who for ever sing this hymn to proclaim the glory of your Name:

Sanctus

Priest and People: (Singing)
Holy, Holy, Holy Lord, God of power and might,
heaven and earth are full of your glory.
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.

Commentary: Here we come to the heart of the Eucharist. We recall Jesus’ Last Supper with the disciples, the Passover meal, shared the day before his crucifixion. The narrative is drawn almost word for word from the Biblical accounts in Luke (22:19-22) and Paul’s First Letter to the Corinthians (11:23-25). The tradition of the Western Church has been that the recital of these words brought about Christ’s presence in the bread and wine; and so they are marked with special solemnity and the ringing of bells. In the Eastern Tradition, the invocation of the Holy Spirit was understood as the critical moment. The Episcopal Church hasalways included both of these elements in its prayer and has never tried to define a moment of transformation. It is sufficient to know that in the offering of our prayer, Jesus becomes present in the elements and the action of the liturgy.

The Priest/Celebrant continues:

Holy and gracious Father: In your infinite love you made us for yourself, and, when we had fallen into sin and become subject to evil and death, you, in your mercy, sent Jesus Christ, your only and eternal Son, to share our human nature, to live and die as one of us, to reconcile us to you, the God and Father of all.

He stretched out his arms upon the cross, and offered himself, in obedience to your will, a perfect sacrifice for the whole world.

From the rubrics (instructions) in the Book of Common Prayer: "At the following words concerning the bread, the Celebrant is to hold it, or to lay a hand upon it; and at the words concerning the cup, to hold or place a hand upon the cup and any other vessel containing wine to be consecrated."

Priest:On the night he was handed over to suffering and death, our Lord Jesus Christ took bread; and when he had given thanks to you, he broke it, and gave it to his disciples, and said, "Take, eat: This is my Body, which is given for you. Do this for the remembrance of me."

After supper he took the cup of wine; and when he had given thanks, he gave it to them, and said, "Drink this, all of you: This is my Blood of the new Covenant, which is shed for you and for many for the forgiveness of sins. Whenever you drink it, do this for the remembrance of me."

Therefore we proclaim the mystery of faith:

Priest and People:

Christ has died.
Christ is risen.
Christ will come again.

Priest: We celebrate the memorial of our redemption, O Father, in this sacrifice of praise and thanksgiving. Recalling his death, resurrection, and ascension, we offer you these gifts.

Sanctify them by your Holy Spirit to be for your people the Body and Blood of your Son, the holy food and drink of new and unending life in him. Sanctify us also that we may faithfully receive this 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.

All this we ask through your Son Jesus Christ: By him, and with him, and in him, in the unity of the Holy Spirit all honor and glory is yours, Almighty Father, now and for ever.

Everyone: AMEN.

(This Amen is usually sung)

Priest: And now, as our Savior Christ has taught us, we are bold to say...

The Eucharistic Prayer ends with the whole congregation joining together in saying the Lord’s Prayer. This is the prayer that Jesus himself used and taught his disciples to pray.

The Lord’s Prayer

Commentary: As the bread is broken, we take time to ponder the holy mystery of The Eucharist. The host, which is the large wafer that the celebrant holds up, has become the body of Christ, and now is broken, symbolizing for us Jesus’ broken body on the cross. Bread must be broken to be shared. Here we celebrate and give thanks for Christ’s gift of himself for us. In this church, all are welcome to come forward and receive communion at Christ’s table. This is more than just an individual act. We come forward and gather together at the altar to symbolize our unity in Christ. Jesus offers himself to us so that we might become what we receive, the Body of Christ.

The Episcopal Church encourages people to receive their communion in both kinds (bread and wine), although you receive the full benefit of the sacrament if for some reason you wish to receive only one. You can receive the bread either in your extended hands or on your tongue. You can receive from the chalice either directly or by dipping your bread into the consecrated wine and then placing into your mouth.

The Breaking of the Bread

Priest:[Alleluia.] Christ our Passover is sacrificed for us;
People:Therefore let us keep the feast. [Alleluia.]

The "Alleluia" is not said during Lent, mandatory at Easter, and optional the rest of the time. The priest or celebrant makes the determination; the congregation should just follow the lead.

Priest:

The Gifts of God for the People of God.
(and may add)

Take them in remembrance that Christ died for you, and feed on him in your hearts by faith, with thanksgiving.

Communion

The celebrant and other ministers assisting with the Eucharist will receive communion first. As they do the congregation will either sit or kneel. If the Choir is present they will recieve next, followed by the congregation. The Ushers will assist in cordinating the flow of communicants to the altar rail. If you wish to recieve communion, move into the center aisle with the others in your pew and come forward. As space opens at the Altar rail, come to the rail and either kneel or stand with hands open and crossed in front of you.

The Bread and the Cup are given to the communicants with these words

Eucharistic Minister (Priest or trained assistants):
The Body (Blood) of our Lord Jesus Christ keep you in everlasting life. [Amen.]

or with these words

The Body of Christ, the bread of heaven. [Amen.]
The Blood of Christ, the cup of salvation. [Amen.]

Once you have received the sacrament make your way back to your pew via the outer aisles. Most Episcopalians prefer to use the moments after communion for private prayer while kneeling, but others will sit quietly. Often a hymn is sung.

If you do not wish to receive the sacrament, you may remain in your pew without embarrasment; no one will think anything of it. Please know that at Trinity Parish all are welcome to share in the Lord's Supper, but no one is required. If you wish to come forward with the communicants but receive a blessing rather than the sacrament, cross your arms over your chest at the altar rail as a signal to the Eucharistic ministers.

On some Sundays communion will also be offered at the back of the church around the Baptismal font. The procedure is the same, except that communicants remain standing.

Commentary: The final prayer reminds us that as Christians, strengthened by the Eucharist and empowered by the Holy Spirit, it is our mission to serve the world in the Lord’s name; to literally be the body, the hands, feet, eyes, ears and mouth of Jesus in our communities. This formal conclusion of the communion was a development of the 4th century.

Post Communion Prayer

Priest:Let us pray.

Celebrant and People:

Eternal God, heavenly Father,
you have graciously accepted us as living members
of your Son our Savior Jesus Christ,
and you have fed us with spiritual food
in the Sacrament of his Body and Blood.
Send us now into the world in peace,
and grant us strength and courage
to love and serve you
with gladness and singleness of heart;
through Christ our Lord. Amen.

The Blessing

The Priest then says a blessing invoking the Trinity (at which many, but not all, Episcopalians will make the sign of the cross.) The people then stand and sing the closing hymns the choir and officiants process to the rear of the church.

Commentary: Again from the 4th century, the service then concludes with a blessing followed by the dismissal. Since the beginning of the church, it has been the Deacon who gives the dismissal. It is a symbol of the Deacon’s vows to send the church out into the world to serve the Lord.

Closing Hymn

Dismissal and Response

Deacon: Go in peace to love and serve the Lord.
People: Thanks be to God!

or this

Deacon: Let us go forth into the world, rejoicing in the power of the Spirit.
People: Thanks be to God.

The service is over. Many Trinity Parishioners like to remain in their pews to listen to the organ performance at this point, so if you get up to leave at this point please keep conversation quiet. As you leave the church the Priest will be at the door to greet you. Coffee Hour, an important tradition in the Episcopal Church, immediately follows in the courtyard or parish hall. We take the practice of Christian hospitality seriously at Trinity, and urge any visitors or newcomers to join us for refreshment and pleasant conversation.