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 Offertory or give it to one of the ministers as you leave.

Greeters: Please come forward to help!

Fellowship: Kathy and Dick Hodge.

Flowers: Pam, Robert, and Jim Buline.

Cover: A Great Picture by an unknown photographer - Is this your picture??

Sunday, September 3: 2 pm Warm Valley Lodge service. Join residents from 4:30-5:30 pm Fridays for Happy Hour.

Tuesday, September 5: 9:30 am Bible Talk at Warm Valley Lodge.

Wednesday, September 6: 5:30 pm Evening Prayer.

Thursday, September 7: 5-7 pm Farmers’ Market.

Saturday, September 9: 10 am-Noon Food Bank at the Stewart House.

Sunday, September 10: 10 am service. 2 pm Warm Valley Lodge service.

If you wish to write a check for your donation to Episcopal Relief and Development for Hurricane Harvey Relief, please make it out to St. Thomas' Episcopal Church and put "ERD" in the memo line. St. Thomas will write a single check for all of the donated funds--cash and checks--and the money will be matched 1-to-1 by the Foundation for the Episcopal Diocese of Wyoming. Your gift will go twice as far.

Wyoming Association of Churches will host a discussion on Understanding the Muslim Faith Saturday, September 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 Pastor Doug Goodman @ 307-674-6795. Please register by September 7th.

Please sign up in the Coffee Room to mow the lawn.

Please sign up in the Coffee Room to provide Altar Flowers and to host Fellowship.

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The Holy Eucharist: Rite Two (instructed) Hymns may be found in the blue Hymnal 1982. Songs may be found in the maroon St. Thomas’ Songbook.

Prelude

Welcome to our second instructed Eucharist. Last week we focused on the first half of our liturgy, the

Liturgy of the Word. This week we will focus on the second half of our liturgy, the Liturgy of the

Table or Eucharist, also called the Lord’s Supper, Holy Communion, and the Mass. Please keep in

mind, our liturgy is something that we all do together. That’s what we are doing this morning; that’s

what we do each time the Eucharist is celebrated. Today, like last Sunday, we will stop at various

points in our worship to explain a little of the history of our prayers and liturgy as well as some of the

underlying theology and meaning.

The 1979 Book of Common Prayer has two distinct set of liturgies known collectively as Rite I and

Rite II. Put simply by the Rev. Dr. Charles Price, “Rite I connects us to our Anglican past and Rite II

connects us to our Anglican and ecumenical present and future.” They feature distinct and different

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

Thomas Cranmer, Archbishop of Canterbury, who was one of the most influential clergymen of the

English Reformation. While there have been some minor changes in the theology and language over

the years, our liturgy is still much as Archbishop Cranmer wrote it. Like most of the Reformers of his

day, Cranmer was deeply concerned with a number of theological issues. First and foremost was the

prevailing belief that Jesus’ sacrifice was offered for us at each and every Mass. Cranmer and the other

Reformation theologians believed that Christ’s death on the cross was a once-and-for-all moment that

never, ever had to be repeated, especially not for effective communion. Those same Reformers also

taught against the concept of Transubstantiation—that’s the teaching that the bread and wine actually

become the body and blood of Jesus. In seeking a solution to the question of how we receive Jesus,

Cranmer came to the concept called “worthy reception.” Said simply, only the faithful and worthy

Christian could spiritually eat the body and blood of Christ. The bread and wine would remain bread

and wine but the faithful would be nourished spiritually by Christ through the Spirit. Cranmer’s

emphasis on worthy and faithful reception then gave rise to a deep emphasis on personal and

corporate repentance. 1

Celebrant / Preacher: The Rev. Melinda Bobo Eucharistic Minister: Mary Ellen Honsaker

Lector: Mark Wingerson Acolyte: John Angst

Music: Cindy Lewis Choir: Sue Bodar

Altar Guild: Cindy Lewis, Kathy Hodge, Lillie Lichtenwalner, Toni Finley, Janice Peck, Nancie Vion-Loisel

St. Thomas’ Episcopal Church

13 Pentecost, Proper 17, Year A

September 3, 2017

9 S. 1st ST, P.O. Box 735, Dubois, WY 82513

Church Phone: 307-455-2313 Office Manager: Connie Ticknor

Church Office Hours: Tuesday-Friday 9 am-noon and 1:30-4 pm

St. Thomas’ e-mail address: stthomas.wy@gmail.com Website: stthomasdubois.diowy.org

Rector: The Rev. Melinda Bobo Cell: 307-240-0514 Office Hours: Wednesdays 10 am-noon and 1-4 pm

Vestry Members

Senior Warden: Randy Lahr Junior Warden: John McPhail

Treasurer: Twila Blakeman Clerk: Sandy Lahr

Carol Petera Mandy Rose Julia Royall Lary Treanor

Food Bank hours: Saturday 10 am-noon Food Bank e-mail address: stthomas.fb@gmail.com

2017 St. Thomas’ Pledges (as of August 15th) Income/Expenses (as of July 31st) Amount pledged: $43,350.00 Income $91,525.48

Pledges received: $31,923.38 Expenses $98,739.85

St. Thomas’ Episcopal Church

13 Pentecost, Proper 17, Year A

September 3, 2017

9 S. 1st ST, P.O. Box 735, Dubois, WY 82513

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 and phrases which are no longer in common usage, but the language and liturgy have “acquired an 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 Christian prayer 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

Holy, Holy, Holy Lord

Sanctus S-130

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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.

3

4

23 Israel came into Egypt, * and Jacob became a sojourner in the land of Ham.

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 Gospel 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 Nicene Creed.

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.

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Glory to God Gloria in excelsis S-280

5

On the third day he rose again in accordance with the Scriptures;

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 Bishop 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

Surely the Presence of the Lord

6

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.

People Amen.

The Confession of Sin and Absolution

Celebrant Let us confess our sins against God and our neighbor.

The people kneel as they are able.

Silence as we call to mind our sins.

All say together 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.

The Celebrant stands and 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.

People Amen.

The Peace

All stand.

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

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 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.

Please be seated.

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 deacons chose what was needed for the consecration, and the rest was set aside for the poor.

Sources for this service:

The Book of Common Prayer

Grace Episcopal Church, Colorado Springs, CO

Hatchett, Marion J. Commentary on the American Prayer Book. San Francisco: Harper & Row, 1980. 366.

Price, Charles P. Introducing the Proposed Book: A Study of the Significance of the Proposed Book of Common Prayer for the Doctrine, Discipline, and Worship of the Episcopal Church. New York: Church Hymnal Publishing, 1976. 28.

St. David’s Episcopal Church, Richmond, VA http://www.stdavidschesterfield.org/index.php?page=instructeuch

St. Elisabeth’s Episcopal Church, Memphis, TN http://www.stelisabeths.org/worship/instructed-eucharist/

St. George’s Episcopal Church, Ardmore, PA https://stgeorgesardmore.wordpress.com/notes-from-an-instructed-eucharist/

St. Mark’s Episcopal Church, Casper, WY http://s3.amazonaws.com/dfc_attachments/public/documents/3205183/Instructed_Eucharist_Robinson.Major.pdf

St. Peter’s Episcopal Church, Cambridge, MA http://www.tituspresler.com/parish_ministry/eucharist/InstructedEucharistTemplate.pdf

St. Stephen’s Episcopal Church http://www.ststeph.com/wordpress/wp-content/uploads/InstructedEucharistGuide.pdf

The Right Reverend Mark Sisk, Episcopal Diocese of New York http://archive.constantcontact.com/fs039/1102067254998/archive/1105586716868.html

Trinity Episcopal Cathedral, Sacramento, CA http://www.trinitycathedral.org/worship/instructed-eucharist

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It is also during this time that we present not just bread and wine, but also money. This is

important, that we present gifts representing our self and our world. It is also significant that we

don’t present wheat and grapes, but bread and wine: these are the products not only of God’s

bountiful creation, but also of human labor. We offer back to God what God has given us.

Preparing the Table During the Offertory, we also complete the preparations for the sacred banquet. The setting of the

table was begun this morning by the Altar Guild, who first laid a large linen cloth called a corporal

on the altar. On the corporal was placed a chalice covered with a purificator, veil, and burse.

During the Offertory the deacon or Celebrant receives the bread and wine, pours wine into the

chalice, and adds a little water. There are at least three ideas behind the practice of adding water to

the wine. First, this is what all people in ancient times did. They always added water to the wine to

make the wine a little less potent, so it would be less likely to make them drunk. Second, the

mingling of wine and water symbolizes the two natures of Christ, divine and human. Third, it

symbolizes the blood and water which came from Jesus’ side during the crucifixion.

Before the priest begins the Eucharistic prayer, an acolyte pours a little water over the priest’s

fingers. This reminds us that we should all come to God's altar with clean hands and pure hearts.

It has long been the custom for the head of the Jewish household to wash his hands in a similar way

before the prayers at the Passover meal. Jesus probably did this at the Last Supper.

Celebrant Ascribe to the Lord the honor due his Name; bring offerings and come into his

courts. Psalm 96:8

Offertory Hymn 607 O God of every nation

Representatives of the congregation collect the money and other gifts and bring them and the people's offerings of bread and wine to the Celebrant.

Please stand.

Presentation Hymn Praise God from whom all blessings flow (tune 400) page 18

Please be seated.

The Eucharistic Prayer The Great Thanksgiving begins next and is the beginning of the Eucharistic Prayer. It opens with

some of the most ancient words in all of the liturgy, the Sursum Corda, literally, “Up with your

hearts. We lift them to the Lord.” We have evidence of that language being used as far back as the

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.

Vestments Worn During Worship Vestments cover our ordinary clothing. This reminds us that the Church belongs to no particular time or place because it is both universal (in all places) and historic, (belonging to no 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 over the centuries from ordinary garments of the ancient Roman world. As fashions changed, the Church retained the older styles of garments and reserved them for particular functions in worship.

Alb — An ankle-length white garment with narrow sleeves. Alb comes from the Latin word alba, meaning “white.” The traditional vesting prayer associates it with the whiteness of purity. The symbolism of this garment extends throughout the liturgical life of the Christian—beginning with 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. Albs seen today are usually cassock-albs, developed in the 1970s to be used as the basic Eucharistic garment. At St. Thomas it is worn by Clergy, Lay Eucharistic Ministers, and Acolytes.

Cincture — The long, rope-like cord with tasseled or knotted ends, tied around the waist outside the alb and used as a belt.

Stole — The scarf-like vestment bears the color of the season or day. Worn over both shoulders by bishops and priests and over the left shoulder by deacons, the stole is the distinctive sign of the authority granted in ordination and is worn for all sacramental functions and blessings.

Chasuble — The outermost liturgical vestment, the chasuble is a poncho-like garment that is worn only for the Eucharist. At St. Thomas the Celebrant wears the chasuble during the fifty days of Easter.

Surplice — A loose tunic of white linen or cotton, the surplice reaches to the knees or the shins. 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.”

Tippet — The tippet is also sometimes called a preaching scarf. It is a narrow piece of black cloth worn by clergy over cassock and surplice for the Daily Offices and other services.

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 an ankle-length garment (usually black) that fastens down the front, usually worn under a surplice and typically used for liturgies that do not include Eucharist. From the Reformation through the late 19th century cassock, surplice and tippet (choir dress) was required for Anglican clergy serving at any liturgy.

The Proper Preface While the Eastern Orthodox Church features the unchanging Eucharistic liturgy of St. John Chrysostom each Sunday, the Roman churches of the West contained a Proper Preface, a portion of the Eucharistic prayer which centers on the particular commemoration of the day and changes according to the seasons of the church. We retain those seasonal prefaces in Prayers A and B.

The Sanctus 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 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 the Gospel of Matthew, (21:9) “Hosanna in the highest. Blessed is he who comes in the name of the Lord!” The Sanctus has been a part of most Eucharistic liturgies from the 1st century AD. Its Jewish roots go back even farther.

Please stand.

Eucharistic Prayer A

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 him thanks and praise.

The Celebrant proceeds

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 people in Jesus Christ our Lord, to show forth your glory in all the world.

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:

Holy, holy, holy S-130 page 19

Please be seated.

In the Eucharistic Prayer we do what Jesus himself asked us to do: thank God and recall all that God has done for us in the life, death and resurrection of Christ.

In Rite II, we have four Eucharistic prayers from which to choose. Prayer A is a contemporary 8 13

Announcements

Please stand.

Recessional Songbook 98 Prayer of St. Francis

Celebrant Let us go forth into the world, rejoicing in the power of the Spirit. People Thanks be to God. Alleluia, alleluia, alleluia.

Postlude

Please join us in the Coffee Room after the service for coffee and fellowship.

Altar Vessels and Linens

Chalice — The goblet that holds the wine for Eucharist. The name comes from the Latin word for “cup.”

Paten — The plate which will hold the bread for Eucharist. The earliest patens were large enough to hold enough bread for the whole community.

Cruet — a container used to hold the wine or water before Eucharist.

Lavabo — The bowl used to wash the priest’s hands before presiding at the Eucharist. The name comes from a Latin word meaning “I will wash.”

Fair Linen — A “clean, white cloth” placed on the altar which symbolizes the shroud in which Jesus was wrapped for burial. A cross is embroidered at each of the four corners and in the middle to symbolize the five wounds of Christ.

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 Latin corpus meaning “body.”

Purificator — The small white cloth used to wipe the chalice after each communicant partakes.

Pall — The stiffened square card covered with white linen and embroidered with a cross was 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.

Lavabo Towel — The rectangular towel used to dry the priest’s hands after washing.

Veil — A fabric cover, usually in the proper liturgical color of the day, which is draped over the chalice, paten, and purificator.

Burse — A type of stiffened square folder used to carry the extra purificators to and from the altar. The burse, in the proper liturgical color, rests on the veil.

adaptation of the first Rite I prayer, which preserves Cranmer’s careful, balanced language. Prayer B is based loosely on the 3rd century Apostolic Tradition of Hippolytus. Prayer C is an original, contemporary composition by liturgist Howard E. Galley, written specifically for this prayer book. Prayer D is the most ecumenical of the prayers, being a contemporary, ecumenical prayer based on the 4th century Alexandrian Anaphora of St. Basil. Anaphora is a word that means “offering.”

Each Eucharistic prayer is made up of similar component parts. Anamnesis is a Greek word which means “recalling to present life” or “re-embodying.” In liturgy the concept behind anamnesis is best described by the Rev. Dr. Marion Hatchett: “To know who you are, to whom you belong, and where you are headed, you must remember.” We recall the great works of God in order to be a part of God’s past, present, and future work. “A Christian is one for whom, through anamnesis, the death and resurrection of Jesus Christ is a present reality, and one who has already entered the kingdom though it is not yet realized in its fullness.” Each of the four Eucharistic prayers in Rite II rehearses in different ways crucial outlines of God’s saving acts in history from creation through the saga of Israel. Jesus is represented as the culmination of God’s work in overcoming the power of sin and death. In Prayer A the Salvation Narrative comes first, which recalls the history of God’s saving acts through Christ.

The Institution Narrative is next. Reciting Jesus’ words and acts has been central in all Eucharistic prayers throughout Christian history. This form of the story is based chiefly on Paul’s account in 1 Corinthians 11 and Luke’s story of the Last Supper. At this point the Prayer Book directs: “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.” These actions focus the invocation of God’s presence. It is important to remember that, although a priest or bishop alone presides, the prayer is offered on behalf of the entire congregation, whose members corporately are the Celebrant. In some churches bells are rung here to highlight this sacred remembrance as well as to call attention to the Paschal Mystery.

The Memorial Acclamation follows, which is the congregation’s bold proclamation of faith. As many scholars have noted, the thrust of these words is not on what has happened in the past but on the Christian hope for the coming of God’s kingdom. God’s people together affirm the work of God throughout history and into the future, becoming a part of God’s great plan of salvation.

The Epiclesis (Greek for “the calling upon”) is the part of the service when the Celebrant asks the Holy Spirit to sanctify the elements with its presence in them, and to sanctify us also in this way. As Christ was incarnate by the Spirit but can be recognized only in the power of the Spirit, so the bread and wine become for us the Body and Blood of the Son by the power of the Spirit and they are recognized as such only by the power of the Spirit. The Epiclesis also asks God to allow us to “faithfully receive this holy Sacrament, and serve you in unity, constancy, and peace.”

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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 book.” The 1552 Book of Common Prayer had the service conclude with the Gloria, moving it from the entrance rite to here. The 1892 American Book of Common Prayer allowed a hymn to be sung here in place of the Gloria, which eventually became the practice, moving the Gloria back to the entrance rite.

The Blessing Before the 4th century, there was no evidence of a blessing at the end of the service, but one developed then in the Church in Egypt. It was intended to be a prayer by the Celebrant “as if a laying on of hands on the people.” Many Eastern liturgies today with small groups of people actually do a laying on of hands at this point. For larger congregations, and as we do here, the laying on of hands is symbolized by having the priest extend their hands over the people. Seasonal blessings may replace the standard blessing.

Please stand.

Celebrant and People say together 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 Bishop when present, or the Priest, gives the blessing

May the peace of God, which passes all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son our Savior Jesus Christ; and the blessing of God Almighty, Father, Son, and Holy Spirit, be among you, and remain with you always.

People Amen.

Please be seated.

Announcements Since Liturgy is the work of the people, the announcements are an integral part of our corporate worship. Attention is drawn to coming events in the life of the parish, diocese or community; special requests are made to support outreach ministries; and, we share significant 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.

Recessional Hymn and Dismissal We then go out to a recessional hymn, ending as we began, together. A deacon, when present, then dismisses the people with words of encouragement to go into the world bearing the light of Christ. That is when the rubber meets the road, that is when all of this really counts, when we’re in the world, amid all of life’s trials and joys.

The Doxology is a Trinitarian ending, with manual actions by the priest to symbolize God’s blessing and sanctifying of the elements. The Great Amen is in larger, bolder letters to indicate that this is to be said loudly, with confidence. This is the people’s assent to what the Celebrant has prayed.

The people stand or kneel.

Then the 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.

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:

Celebrant and People

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

The Celebrant continues 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.

People AMEN.

Please be seated.

The Lord’s Prayer Having offered the bread and wine and having given thanks for all we are and all we will become, we now proclaim our identity as the family of God by offering the prayer which Christ himself taught us. Only now are we bold enough to pray, “Our Father.” The Lord’s Prayer, which is the

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only recorded prayer Jesus taught his disciples, concludes the prayer of thanksgiving and forms the natural climax of what we have just done in participating in Christ’s self-offering. It binds us together at this central, focal point, as we corporately sing it or say it. It serves as part of our final preparation to receive the Holy Communion and has been in the Eucharist service as long as there has been a Eucharistic service.

The Fraction We then witness the Celebrant break the bread, symbolizing the breaking of Christ’s body on the cross. We are invited to partake of that broken bread and are reminded of our own need to be broken to fully share in the life of Christ and to share that life with others. The bread is 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 Lord’s body and blood.

Reserved Sacrament Consecrated bread and wine may be reserved for the sick and those who are unable to come to church. It is kept in the Tabernacle: the beautiful cabinet over which the sanctuary light burns—symbolic of the Presence of the Risen Lord.

Please stand.

Celebrant And now, as our Savior Christ has taught us, we are bold to say,

Joining hands, the Celebrant and People 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.

The Celebrant breaks the consecrated Bread.

Celebrant Alleluia. Christ our Passover is sacrificed for us; People Therefore let us keep the feast. Alleluia.

Celebrant 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.

You may be seated until you come forward to receive. All who love the Lord are welcome at His table.

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 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 arms over your chest. The traditional response to receiving the Bread and the Wine is “Amen.”

Communion Hymn 675 Take up your cross, the Savior said Hymn 707 Take my life, and let it be

The Postcommunion Prayer The final area of the liturgy has been among the most varied. Up until the 4th century, the service was over immediately after people received communion. Later there was added some sort of fixed prayer of thanks. The 1549 Book of Common Prayer had one fixed prayer of