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A Methodist Model Of Worship: John Wesley's Sunday Service Part II
The service below is strongly dependent on the 1662 Book of Common Prayer.
Text: Then shall this general Confession be made by the Minister in the name of all those that are minded to receive the Holy Communion, both he and all the people kneeling humbly upon their knees, and saying,
Almighty God, Father of our Lord Jesus Christ, Maker of all things, Judge of all men; We acknowledge and bewail our manifold sins and wickedness, Which we from time to time most grievously have committed, By thought, word, and deed, against thy Divine Majesty, provoking most justly thy wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings; The remembrance of them is grievous unto us. Have mercy upon us, have mercy upon us, most merciful Father; For thy Son our Lord Jesus Christ's sake, forgive us all that is past; And grant, that we may ever hereafter serve and please thee in newness of life, To the honour and glory of thy Name, Through Jesus Christ our Lord. Amen.
Commentary: The petitioner feels the awesomeness of almighty God and the depth of his or her unworthiness; our sins are "manifold," "grievous," and have been permeated into every sphere of our lives—"in thought, word, and deed." Our sins have provoked the "wrath and indignation" of almighty God. We are sinners in the hands of an angry God, completely undone because of the depth of our corruption, and God's infinite knowledge of our wrong. Our repentance must be "earnest" and it must run as deep as our former falseness. We feel an awesome sense of our guilt and a familiar sorrow because of our willful wanderings from the Father of our love. The petition ends with pleas for mercy and forgiveness for the sake of Christ as well as for amendment ("newness") of life.
Text: Then shall the Elder say,
O Almighty God, our heavenly Father, who of thy great mercy hast promised forgiveness of sins to all them that with hearty repentance and true faith turn unto thee; Have mercy upon us; pardon and deliver us from all our sins, confirm and strengthen us in all goodness, and bring us to everlasting life, through Jesus Christ our Lord. Amen.
Commentary: The Elder's intercession for the congregation emphasizes the same constitutive elements requested in the corporate confession. Having prayed for themselves and each other—and subsequently receiving the intercession of the Elder—the congregation has moved through confession and repentance and now awaits the renewal and reconciliation which the Lord's Supper both symbolizes and effects.
Text: Then all standing, the Elder shall say,
Hear what comfortable words our Saviour Christ saith unto all that truly turn to him:
Come unto me, all ye that are burdened and heavy-laden, and I will refresh you. Matt. 11:28.
So God loved the world, that he gave his only-begotten Son, to the end that all that believe in him, should not perish, but have everlasting life. John 3:16.
Hear also what St. Paul saith:
This is a true saying, and worthy of all men to be received, That Christ Jesus came into the world to save sinners. 1 Tim. 1:15.
Hear also what St. John saith:
If any man sin, we have an Advocate with the Father, Jesus Christ, the righteous: and he is the propitiation for our sins. 1 John 2:1, 2.
Commentary: These scriptural sentences are "comfortable words," because in announcing them afresh in the context of confession, repentance and faith, we hear in the Elder's words God's voice of acceptance. The sentences assure the congregation that those who have made sincere confession and repentance shall certainly have forgiveness through faith in the grace of Christ. We feel that a burden of sin is lifted off our shoulders, and we are filled with joy and gratitude.
Text: After which the Elder shall proceed, saying,
Lift up your hearts.
Answ. We lift them up unto the Lord.
Elder. Let us give thanks unto our Lord God.
Answ. It is meet and right so to do.
Then shall the Elder say,
It is very meet, right, and our bounden duty, that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God.
Commentary: This litany of thanks encourages the congregation to "lift up your hearts"; they are forgiven and reconciled, their hearts are no longer downcast and penitent. Because of the annunciation and reality of God's will to save, it is "meet and right" to thank God with elevated hearts.
Text: Here shall follow the proper Preface, according to the Time, if there be any especially appointed; or else immediately shall follow;
Therefore with Angels and Archangels and with all the company of heaven, we laud and magnify thy glorious Name, evermore praising thee, and saying, Holy, holy, holy, Lord God of hosts, heaven and earth are full of thy glory. Glory be to thee, O Lord most high. Amen.
Proper Prefaces
Upon Christmas-day
Because thou didst give Jesus Christ thine only Son to be born as at this time for us, who, by the operation of the Holy Ghost, was made very man, and that without spot of sin, to make us clean from all sin. Therefore with Angels, etc.
Upon Easter-day
But chiefly we are bound to praise thee for the glorious Resurrection of thy Son Jesus Christ our Lord: for he is the very Paschal Lamb, which was offered for us, and hath taken away the sin of the world; who by his death hath destroyed death, and by his rising to life again, hath restored to us everlasting life. Therefore with Angels, etc.
Upon Ascension-day
Through thy most dearly beloved Son, Jesus Christ our Lord; who, after his most glorious Resurrection, manifestly appeared to all his Apostles, and in their sight ascended up into heaven, to prepare a place for us, that where he is, thither we might also ascend, and reign with him in glory. Therefore with Angels, etc.
Upon Whitsunday
Through Jesus Christ our Lord; according to whose most true promise the Holy Ghost came down, as at this time, from heaven with a sudden great sound, as it had been a mighty wind, in the likeness of fiery tongues, lighting upon the Apostles, to teach them, and to lead them to all truth; giving them both the gift of divers languages, and also boldness, with fervent zeal, constantly to preach the Gospel unto all nations, whereby we have been brought out of darkness and error, into the clear light and true knowledge of thee, and of thy Son Jesus Christ. Therefore with Angels, etc.
Upon the Feast of Trinity
Who are one God, one Lord: not only one person, but three persons in one substance. For that which we believe of the glory of the Father, the same we believe of the Son, and of the Holy Ghost, without any difference or inequality. Therefore with Angels, etc.
After each of which Prefaces shall immediately be said,
Therefore with Angels and Archangels, and with all the company of heaven we laud and magnify thy glorious Name, evermore praising thee, and saying, Holy, holy, holy, Lord God of hosts, heaven and earth are full of thy glory. Glory be to thee, O Lord most high. Amen.
Commentary: The three-fold cry of "holy" blends our thanksgiving for reconciliation with praise for the perfections and majesty of God. The "Proper Prefaces" again fit the Sunday Service into the liturgical calendar. Just as the introductory praise reminded us that "heaven and earth are full of the glory of God," so now we are reminded, through attention to the major Christian festivals, that the Incarnation, Resurrection, Ascension, bestowal of the Holy Spirit, and the tri-unity of God are manifestations and demonstrations of that same glory.
Text: Then shall the Elder, kneeling down at the Table, say, in the Name of all of them that shall receive the Communion, this Prayer following; the People also kneeling:
We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under thy table. But thou are the same Lord, whose property is always to have mercy: Grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen.
Commentary: The Elder approaches the Communion table as a representative of the congregation. His prayer of approach reminds all that they must come to the Lord's Table deeply aware of their unworthiness and equally aware of God's great mercy. Wesley's Anglican heritage contributes to the sacramental realism; partaking in faith, the bread and wine are to us the flesh and blood of Jesus Christ. The effects of faith-filled partaking are not only forgiveness and renewal (since we are "made clean" and "our souls washed"), but also union with the risen Christ—"that we may … dwell in him, and he in us."
Text: Then the Elder shall say the Prayer of Consecration, as followeth:
Almighty God, our heavenly Father, who, of thy tender mercy, didst give thine only Son Jesus Christ to suffer death upon the cross for our redemption; who made there (by his oblation of himself once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world; and did institute, and in his holy Gospel command us to continue a perpetual memory of that his precious death until his coming again; hear us, O merciful Father, we most humbly beseech thee, and grant that we, receiving these thy creatures of bread and wine, according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood: who, in the same night that he was betrayed, took bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat; this is my Body which is given for you: Do this in remembrance of me. Likewise, after supper, he took the cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; for this is my blood of the New Testament, which is shed for you, and for many, for the remission of sins: Do this, as oft as ye shall drink it, in remembrance of me. Amen.
Commentary: The Prayer of Consecration focuses our attention upon the historical and theological reality of Christ's death on our behalf. The belief in the saving efficacy of Jesus' death is reinforced through a series of traditional phrases: his death is "once offered" and need not be repeated. It is "a full, perfect and sufficient sacrifice" so that we need bring nothing more than faith in Christ before God for the covering of our sins. It is an "oblation," or offering, which Jesus willingly made for us. Jesus' death was a "satisfaction," which means that God's just penalty against sinners has been paid by a sinless substitute. And finally, Jesus' death is not for himself alone or for a few. Rather it has such power and significance that it covers the "sins of the whole world."
The prayer does not specifically consecrate or set apart the Communion elements (bread and wine) through a special transformation; the congregation is the focus of this prayer of consecration. Reflecting upon the deep significance of Jesus' death, and the reality of our forgiveness, we dedicate ourselves to God through participation in the Lord's Supper. Thus this new relationship ("covenant") brings Christ's life into our lives. The bread and wine are set apart through our faith; they remain unchanged, but by faith they are received as emblems of Jesus' body and blood.
The second section of the Prayer of Consecration turns our attention to Jesus' establishment of the Lord's Supper. The "gospel command" is found in the Lord's words: "Do this … in remembrance of me.… For whenever you eat this bread and drink this cup, you proclaim the Lord's death until he comes" (1 Cor. 11:25–26). The Elder's liturgical reenactment of Jesus breaking the bread and the blessing of the cup makes our remembrance vivid and tangible. The minister speaks Jesus' words to the congregation: "Take, eat … Drink ye all of this … " and thereby proclaims the gospel to us. These sacramental signs of bread and wine testify to the remission of our sins through Jesus' broken body and shed blood.
Text: Then shall the Minister first receive the Communion in both kinds himself, and then proceed to deliver the same to the other Ministers in like manner, (if any be present) and after that to the People also, in order, into their Hands. And when he delivereth the Bread to anyone, he shall say,
The Body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith with thanksgiving.
And the Minister that delivereth the Cup to any one shall say,
The Blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's Blood was shed for thee, and be thankful.
Commentary: The minister receives and offers communion in "both kinds," in that both bread and wine are offered and received. With the Protestant reformers, (and in contrast to Roman Catholic rites of the same era) Wesley affirmed the equality and unity of all Christians before God by stipulating communion be offered and received by all.
The words for offering the bread make Christ's sacrifice very tangible for us; "the Body of our Lord Jesus Christ … ," and we take bread into our hands. Once again, the Methodist rite is more concerned with the transformation of the Christian through the Lord's Supper, than with a transformation of the elements.
The second sentence shows how the sacrament bridges time and space with the saving effectiveness of Christ's death: we "take and eat … in remembrance" of Christ's death in the historical past. This taking and remembering enables us to "feed on him … by faith with thanksgiving." In a similar way, the taking of the cup calls to mind the shedding of Christ's blood, and evokes thankfulness on our part.
Text: If the consecrated Bread or Wine be all spent before all have communicated, the Elder may consecrate more, by repeating the Prayer of Consecration. When all have communicated, the Minister shall return to the Lord's Table, and place upon it what remaineth of the consecrated Elements, covering the same with a fair Linen Cloth. Then shall the Elder say the Lord's prayer, the People repeating after him every Petition.
Commentary: That the prayer is also understood to consecrate the Communion elements is clear from the treatment accorded them here. The bread and the wine are set apart for sacramental use. But they are not said to be "holy," nor are they elevated, bowed to, or shown special veneration.
Text:
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 them that 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.
Commentary: The congregation's recitation of the Lord's Prayer reminds us that the Lord's Supper is "communion," communion with Christ, and with Christians. The act of praying together establishes both aspects of our communion. The prayer, as an act of devotion and commitment, is also an appropriate response to God's bestowal of himself to us through the offering of his Son.
Text: After which shall be said as followeth:
O Lord and heavenly Father, we thy humble servants desire thy Fatherly goodness mercifully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grant that, by the merits and death of thy Son Jesus Christ, and through faith in his blood, we and all thy whole Church may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and lively sacrifice unto thee; humbly beseeching thee that all we who are partakers of this holy Communion, may be filled with thy grace and heavenly benediction. And although we be unworthy, through our manifold sins, to offer unto thee any sacrifice, yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offences, through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Ghost, all honour and glory be unto thee, O Father Almighty, world without end. Amen.
Commentary: The communicants respond to the gift of Christ's sacrifice by offering up "this our sacrifice of praise and thanksgiving." The magnitude of God's gift, made tangible for us through the bread and wine, elicits heartfelt thanks and adoration. The petition to "obtain the remission of our sins" is based in the merits of Christ's death, and not in our participation in the Lord's Supper. The reference to "all other benefits of his passion" reminds us that Jesus' suffering and death on our behalf unlocks riches of a relationship we can have with God, which defies enumeration. The sacrifice of our praise is fittingly followed by the sacrifice of ourselves; just as Christ gave himself to us, and for us, so now we give ourselves ("souls and bodies") and whole lives ("bounden duty and service") to Christ.
The phraseology of "not weighing our merits, but pardoning our offences," creates a sense of humility and penitence because of our failings. It also creates an important juxtaposition between the "merits of Christ" and "our merits"; the former are reconciling and life-giving, the latter are utterly worthless.
Text: Then shall be said,
Glory be to God on high, and on earth peace, good-will towards men, We praise thee, we bless thee, we worship thee, we glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly king, God the Father Almighty.
O Lord, the only-begotten Son Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, receive our prayer. Thou that sittest at the right hand of God the Father, have mercy upon us.
For thou only art holy, thou only art the Lord, thou only, O Christ, with the Holy Ghost, art most high in the glory of God the Father. Amen.
Commentary: This glorious annunciation puts the angels' words announcing Christ's birth (Luke 2:13–14) into our own mouths. It is a fitting reminder that through the Lord's Supper and through our communion with Christ in newness of life, Christ has come again among his people. The next clause of praise is formed on words and imagery borrowed from the prologue of John's gospel (John 1:1–17). It reminds us that our sins, and those of the whole world, are genuinely borne away by Jesus. But Jesus is no longer upon the cross of his sacrifice, he has ascended on high ("at the right hand of God the Father") to his place of glory, dominion, and intercession for us. The triune ascription of holiness ("only thou art holy") reminds us that the Father, Son, and Holy Spirit are one God, and that each have their role to play in our salvation and in our relationship with God.
Text: Then the Elder, if he see it expedient, may put up an Extempore Prayer; and afterwards shall let the People depart with this Blessing:
May the peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord; and the blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen.
Commentary: Extempore prayer was an important part of the Wesleyan tradition. One can well imagine that there were extensive, personal prayers made at this juncture. The benediction (drawn from Phil. 4:7) invokes a deep and enduring sense of God's peace upon the "hearts and minds" of the communicants, to the end that they are kept in the knowledge and love of God. Peace with God and an enduring sense of God's presence were certainly gifts given in the Lord's Supper, and they are the best gifts with which one can leave the worship service. Once again, the final blessing is tripartite, and it emphasizes the enduring effects of these sacred moments ("be among us and remain with you always").
(Text: John Wesley, "The Order for the Administration of the Lord's Supper" from The Sunday Service of the Methodists in North America [1784], published in Bard Thompson, Liturgies of the Western Church [Cleveland: The World Publishing Company, 1961].)