Episcopal Worship

The eucharistic liturgy, refined by twenty centuries of usage, has two distinct parts which form a unity. The first consists of gathering, listening, and responding to God's written Word. The second is making Eucharist or thanksgiving. This involves receiving bread and wine, praying over these gifts, thanking the Father for the work of Jesus, and receiving back the consecrated elements of bread and wine.

Participation by the community of the baptized at the eucharistic celebration is essential. In fact, liturgy, a word derived from Greek, means "the work of the people." On the Lord's Day, the "work" of the covenant community is to listen afresh to God's mighty and saving work and to give him thanks. The eucharistic assembly is more than an aggregate of individuals. It is to be understood as a representative gathering of the body of Christ, the church universal. There is an orderly flow to eucharistic liturgy which is both spiritually and psychologically satisfying: Gathering in the Lord's name Proclaiming and responding to God's Holy Word Praying for the created order and for the church Exchanging Christ's peace Preparing the Table Making eucharistic prayer Breaking the bread Sharing the bread of heaven and the cup of salvation Sending into the world The following is the text of Rite II in the American Book of Common Prayer (1979). Throughout, the general rule for the people is to stand for prayer, sit for hearing, and kneel for confessing. The Basic Pattern The Word of God/The Service of the Word. The Gathering of the Community: People must be gathered and united to do liturgical "work." Before the liturgy there may be praise music, a prelude, or congregational rehearsal of a new musical item in the worship service. A welcome should be given here, especially if visitors are present, in order to set a tone of community and welcome. The ceremonies of gathering will vary but often include being welcomed by an usher and being seated in silence. The quiet space supports the purpose of preparing to worship the living God. A hymn, psalm, or anthem may be sung. [In high churches this may accompany the procession.] The first act of the gathered community is a song of praise which is accompanied by a formal or informal procession of the ministers of the worship. This may be a well-known, traditional English or German hymn or chorale—usually a praise theme or hymn addressed to Jesus. Banners, incense, cross, and candles can be used in the procession. A full procession would consist of a thurifer (incense bearer), crucifer (cross bearer), acolytes bearing candles, choir, and ministers. The people stand. Celebrant: Blessed be God: Father, Son and Holy Spirit. People: And blessed be his kingdom, now and for ever. Amen. In place of the above, from Easter Day through the Day of Pentecost, Celebrant: Alleluia. Christ is risen. People: The Lord is risen indeed. Alleluia. In Lent and on other penitential occasions, Celebrant: Bless the Lord who forgives all our sins; People: His mercy endures for ever. When the procession has ended and priests, deacons, acolytes, and choir have taken their places, the priest and people bless the Trinity and the kingdom of God. This act of blessing sets the tone of active participation for the whole liturgy. In Lent or Advent the service may begin with a penitential order which includes the decalogue or summary of the law and the general confession. The Celebrant may say, 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. Amen. Then follows one of the treasures of the English liturgy, Thomas Cranmer's collect for purity. When appointed, the following hymn or some other song of praise is sung or said, all standing:

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 are alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen. On other occasions the following is used: Lord, have mercy or Kyrie eleison. Christ, have mercy Christe eleison. Lord, have mercy. Kryie eleison. or this Holy God, Holy and Mighty, Holy Immortal One, Have mercy upon us. This is followed by an act of praise such as the Gloria in Excelsis Deo or a canticle. In Lent and Advent either the Kyrie ("Lord Have Mercy") or the ancient Greek Trisagion ("Holy God") is sung; during Christmas and Epiphany—the song of the angels, Gloria in Excelsis, is used; Eastertide brings The "Te Deum" or "Christ Our Passover" or a festive hymn, such as Carl Schalk's "This Is the Feast" (p. 417 in the Hymnal, 1982). During the Pentecost (Ordinary Time) season any act of praise is appropriate—the Doxology or "Father, We Adore You" could be used. On Marian feasts the Magnificat can be employed. The Collect of the Day Celebrant: The Lord be with you. People: And also with you. Celebrant: Let us pray. The Celebrant says the Collect. People: Amen. The opening acts are concluded by the prayer of the day (as set by the liturgical calendar). The Lessons The people sit. One or two Lessons, as appointed, are read, the Reader first saying A Reading (Lesson) from _____________ A citation giving chapter and verse may be added. After each Reading, the Reader may say, The Word of the Lord. People: Thanks be to God. or the Reader may say, Here ends the Reading (Epistle). Silence may follow. Proclaiming and Responding to God's Holy Word. It is important to recognize that in liturgical eucharistic worship Word and sacrament stand in a dynamic relationship with each other. The Scripture readings, the sermon, the prayers of the people, and confession of sin combine into a cohesive whole. The reading from the Holy Gospel forms the axle upon which the other Bible readings and the prayers turn. How the Gospel Book is handled by the deacon suggests its dignity; so also does the ceremony surrounding the reading of the Gospel. For example, the assembly stands to hear the Gospel, and the Gospel Book, carried in procession with candle-bearing acolytes to a place in the midst of the people, may be elevated, censed, and/or kissed by the deacon who reads it. All of the readings proceed from a three-year cycle lectionary ("an orderly arrangement of Scripture according to the Church Year") and are frequently addressed by the homily or sermon. Silence may follow the readings in order to permit reflection. Psalm/Hymn/Anthem. A psalm, hymn, or anthem may follow each reading. The psalm after the Old Testament reading is sung, following the historical and biblical use of the Psalms as a song book; most churches use the Responsorial Refrains or Anglican chant or Plainsong. After the New Testament reading the alleluia verse may be sung. Most churches follow the "Eight-Fold Alleluia" or a simple plainsong tone repeated after a cantor. In Lent "Alleluia" is not used but is replaced by a verse of Scripture set to music (such as "Create in me a clean heart, O God"). A very short choir motet or anthem could work here as long as it maintains the theme set in the Scripture. Then, all standing, the Deacon or a Priest reads the Gospel, first saying, The Holy Gospel of our Lord Jesus Christ according to _____________. People: Glory to you, Lord Christ. After the Gospel, the Reader says, The Gospel of the Lord. People: Praise to you, Lord Christ. The Gospel may be read, chanted, acted out in story form, or told as a children's story. The Sermon. The sermon, in the best tradition, is based on one or more of the lectionary texts. On Sundays and other Major Feasts there follows, all standing, The Nicene Creed. The entire assembly affirms the Nicene Creed, either spoken in unison, sung in a hymnal setting, or chanted monotone with instrumental accompaniment that modulates in keeping with the sense of the phrases. This act is seen as a weekly renewal of the baptismal covenant. The Prayers of the People (Form VI). The Leader and People pray responsively. In peace, we pray to you, Lord God. Silence L: For all people in their daily life and work; P: For our families, friends, and neighbors, and for those who are alone. L: For this community, the nation, and the world; P: For all who work for justice, freedom, and peace. L: For the just and proper use of your creation; P: For the victims of hunger, fear, injustice, and oppression. L: For all who are in danger, sorrow, or any kind of trouble; P: For those who minister to the sick, the friendless, and the needy. L: For the peace and unity of the Church of God; P: For all who proclaim the Gospel, and all who seek the Truth. L: For [N. our Presiding Bishop, and N. (N.) our Bishop(s); and for] all bishops and other ministers; P: For all who serve God in his Church. L: For the special needs and concerns of this congregation. Silence The People may add their own petitions. L: Hear us Lord; P: For your mercy is great. L: We thank you, Lord, for all the blessings of this life. Silence The People may add their own thanksgivings. L: We will exalt you, O God our King; P: And praise your Name for ever and ever. L: We pray for all who have died, that they may have a place in your eternal kingdom. Silence The People may add their own petitions. L: Lord, let your loving-kindness be upon them; P: Who put their trust in you. Silence may be kept. Praying for the created order and the church. We respond to the Word by praying for the world and for the church. The Word of the Lord has given us the boldness to believe that our prayer is heard. Leader and People Have mercy upon us, most merciful Father; in your compassion forgive us our sins, known and unknown, things done and left undone; and so uphold us by your Spirit that we may live and serve you in newness of life, to the honor and glory of your Name; through Jesus Christ our Lord. Amen. The Celebrant concludes with an absolution or a suitable Collect. If the service did not begin with the penitential order and general confession, it may be included here. The text shown here is the most recent revision of the general confession. A form of the classic Anglican general confession may be found in the text of Rite I (the prayer beginning, "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 have most grievously have committed, by thought, word, and deed, against thy divine Majesty … "). The Peace. All stand. The Celebrant says to the people, The peace of the Lord be always with you. People: And also with you. Then the Ministers and People may greet one another in the name of the Lord. Exchanging Christ's Peace. A mood shift takes place in the assembly at this point in the liturgy. Having heard the Word and having responded to it by prayer and confession of sin we instinctively share the Lord's peace with others. It is a liturgical acting out of I John 4:20. We do this in word by saying: "The peace of the Lord be always with you" and in action by a handshake or hug. A song may be sung such as the Taizé "Ubi caritas." The Holy Communion. The Celebrant may begin the Offertory with one of the sentences on page 376 (The Book of Common Prayer, 1979), or with some other sentence of Scripture. During the Offertory a hymn, psalm, or anthem may be sung. Representatives of the congregation bring the people's offerings of bread and wine, money, or other gifts to the deacon or celebrant. The people stand while the offerings are presented and placed on the Altar. The Service of the Table Preparing the Table. Offerings of bread, wine, and money are received. Many parishes have members of the congregation carry these elements to the altar Table. This is iconographic of the fact that they are the people's gifts. Up to this point the prayer desk, ambo (pulpit), and pews have been the center of activity. The altar/table now forms the center of focus for the baptized community. The money, bread, and wine represent our life and labor. The Great Thanksgiving: Eucharistic Prayer A Making Eucharistic Prayer. This prayer is modeled on Jewish table prayer and bears the theme of the Jewish Passover. The eucharistic prayer celebrates Christ as our Passover. The prayer comprises four elements: (1) praise and thanksgiving proceeding from (2) the remembrance (anamnesis) of Christ's saving work; (3) Jesus' words at the Last Supper; (4) the offering of ourselves to the Lord and his service, and (4) the calling down of the Holy Spirit upon the bread, wine, and congregation. The congregation may stand or kneel for these prayers. Prayer A is an adaptation of one of Cranmer's eucharistic prayers in the BCP. In addition, the Prayer Book includes Prayer B, a shortened form, Prayer C, a contemprary prayer with responses by the people and featuring some contemporary concerns such as the environment; Prayer D, a prayer derived from Syrian and Eastern Orthodox liturgies; and "An Order for Celebrating the Holy Eucharist," a more free outline with short forms for the Great Thanksgiving. The people remain standing. The celebrant, whether bishop or priest, faces them and sings or says, 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 Great Thanksgiving begins with the ancient dialogue found in Hippolytus and many other liturgies. These lines, then, are the classic greeting in Christianity. The second exchange is called the Sursum corda—"lift up your hearts" not only suggests high-heartedness but is an act of union with the praise of heaven, a reference to the heavenly banquet in which the communion to come participates. Then, facing the Holy Table, 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. Here a Proper Preface is sung or said on all Sundays, and on other occasions as appointed. Therefore we praise you, joining our voices with Angels and Archangels and with all the company of heaven, who forever sing this hymn to proclaim the glory of your Name: Giving thanks is a joyful obligation—an obligation because it is "right," an appropriate response to God. The proper preface is a variable prayer that is thematically related to the season or feast being celebrated. In liturgical terminology, "proper" means elements proper to the particular celebration, whereas "ordinary" refers to the invariable parts of the liturgy, those parts always present in any celebration of the Eucharist. Celebrant and People: 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. The Sanctus (Holy, holy, holy … ), based on Isaiah's vision of the worship of heaven, is followed by the Benedictus, which echoes the praise offered to Jesus at his Triumphal Entry into Jerusalem. 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. The eucharistic prayer proper begins here. At the following words concerning the bread, the Celebrant is to hold it, or 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. 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." The text of this section is called the Institution Narrative, taken from Paul's account of the Last Supper in 1 Corinthians 11:23–25. Therefore we proclaim the mystery of faith: Celebrant and People: Christ has died. Christ is risen. Christ will come again. The acclamation in which the people express the substance of their praise—the reason why the celebration is happening. 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. The "memorial" is more than just a memory. The Greek word for it, anamnesis, suggests the present reality in this celebration of the historic work of Christ. In this the church followed the Hebrew notion of memorial participation in previous events.

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.

The epiclesis calls upon the Holy Spirit to sanctify the gifts of bread and wine and to sanctify the people who partake of them. Note the phrase "for your people," which attempts to steer clear of a radical view of transsubstantiation.

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. Amen.

The conclusion of the prayer is the Great Doxology, and the Amen is the Great Amen.

And now, as our Savior

Christ has taught us, we are bold to say, People and Celebrant: 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 Our Father has always been a staple of the liturgy. In the old Roman liturgy and the eastern rights, this summation of petitions followed another group of petition that had the character of the prayers of the people. The Breaking of the Bread. The Celebrant breaks the consecrated Bread. A period of silence is kept. Then may be sung or said Celebrant: [Alleluia.] Christ our Passover is sacrificed for us; People: Therefore let us keep the feast. [Alleluia.] In Lent Alleluia is omitted and may be omitted at other times except during Easter Season. In place of, or in addition to, the preceding, some other suitable anthem may be used. Breaking the Bread. The celebrant, priest, or bishop holds the bread high and breaks it. Since the body of Christ was broken on the cross, it is broken for the people of God so that each person has a portion in the eucharistic feast. The breaking of the bread is usually climaxed by a congregational "Alleluia!" Facing the people, the Celebrant says the following Invitation: 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. The ministers receive the Sacrament in both kinds, and then immediately deliver it to the people. The bread and the Cup are given to the communicants with these words: 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. Sharing the Bread of Heaven and the Cup of Salvation. The priest invites the people to communion by lifting the gifts. The additional words ("Take them in remembrance … ") were added to the invitation by Cranmer as a Protestant explanation of the manner in which the body and blood of Christ are received. The bread and wine are given to the baptized in either a standing or kneeling posture. The walk to the front of the worship space is an important aspect of the reception. In this respect, liturgical churches have a weekly "altar call." This is the part of the liturgy that is rightly called Holy Communion. During the ministration of Communion, hymns, psalms, or anthems may be sung. When necessary, the celebrant consecrates additional bread and wine, using the form on page 408 (The Book of Common Prayer, 1979). After Communion, the Celebrant says, Let us pray. During the administration of the Holy Communion there may be silence or suitable music such as hymns, Taizé songs, Scripture songs, or appropriate choruses. After Communion persons who so wish may receive the anointing of oil and then return to their seats, ready to do the work of the kingdom. 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.

or the following:

Almighty and ever living 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 Thanksgiving after Communion. Some churches invite spontaneous thanksgivings from the people, spoken or silent, which then are gathered up in this prayer.

The Bishop, when present, or the Priest, may bless the people. A concluding blessing is almost always given. Frequently it consists of a series of three blessings with a seasonal theme. The Deacon, or the Celebrant, dismisses them with these words: Let us go forth in the name of Christ. People: Thanks be to God. or this: 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. or this: Deacon: Let us bless the Lord. People: Thanks be to God. From the Easter Vigil through the Day of Pentecost, "Alleluia, alleluia" may be added to any of the dismissals. The People respond Thanks be to God. Alleluia, alleluia. (The Book of Common Prayer [New York: Church Hymnal Corp., 1977], pp 353–366, 392–393.) Dismissal. The deacon then dismisses the assembly. For that congregation the liturgy has ended, but the Eucharist has not. Christians are called to be eucharistic people, a people of thanksgiving in all circumstances. Alleluia! Christ our Passover is sacrificed for us. Therefore let us keep the Feast. Alleluia!