Third Sunday After Epiphany January 22, 2017 10:00 am Welcome We are delighted that you are here for worship. This bulletin should provide the information you need to participate fully in the service today. The hymn numbers refer to the blue Hymnal 1982 in the pew rack. If you need additional guidance, just ask someone near you. Please consider coming to coffee hour in the parish hall after the conclusion of worship. At coffee hour we continue our Sunday celebration and get a chance to meet and socialize with each other and with our guests. The parish hall is to the left after you go out the doors at the back of the church, or through one of the doors on the right-hand side of the church as you face the altar. We are a community centered around the Eucharist, the consecrated bread and wine. We believe in the real presence of Christ's body and blood in the bread and wine that we receive at communion. We also believe that Christ is the host at the altar, and we are all his guests. All who seek God and are drawn to Christ are warmly invited to share in this meal, to partake of Christ's body and blood in the bread and wine. An usher will indicate to you when it is time to go forward. Please kneel or stand at the altar rail, and hold out your hands to receive the bread. You may either eat the bread and then drink from the cup, or hold the bread in your hand to dip into the wine. If you would prefer to receive a blessing, please cross your hands over your chest at the altar rail. Please speak to one of the priests if you would like more information. Thank you for worshiping at All Saints today! We hope that you will continue to join us ALL SAINTS EPISCOPAL CHURCH 2076 Sutterville Road, Sacramento, CA. 95822 Phone: 916-455-0643 Fax: 916-455-0142 E-mail: [email protected]
CO-RECTORS The Revs. Michael & Betsey Monnot DEACON The Rev. Virginia McNeely ORGANIST-CHOIRMASTER Mr. Scott Nelson
Introduction Good morning! Welcome to our instructed Eucharist this morning. This is an opportunity for us to learn more about what it is that we do each week--why we do it, and some of the history of how it came about. We will be taking time to explain what each part of the liturgy is about before we do it. When we come to worship God, we enter into a different kind of time. We move into God’s time, real time. It is different from our ordinary way of looking at time: clock time, or appointment time. In God’s time, we don’t focus on efficiency, we focus on experience. We come to worship as a response to God’s loving initiative in our lives. Our worship is contained in our liturgy. The word “liturgy” means “the work of the people.” What we are doing is not the same as going to a play or a concert, or attending a class. Our worship depends on the
participation of each person present. While some people are chosen to lead the worship, it is all of us together who make it happen. Our worship leaders today include priests, a deacon, and lay people. Priests are those ordained by the church to lead worship, lead congregations, and to provide for the sacramental life of the community. Priests are preachers, teachers, caregivers, strategists, leaders, and administrators, among other tasks. Deacons are those ordained by the church to function as a bridge between the church and the world. Deacons lead us in going out into the community to serve, and they bring the concerns of the community to the attention of the church. In the liturgy, the deacon reads the Gospel, prepares the altar for communion, and directs the congregation in their parts by beginning the Prayers of the People, the Nicene Creed, the Confession of Sin, and sending us out into the world at the dismissal. Lay people may function as acolytes, readers, intercessors, choir members, and preachers, among other roles. Our common worship depends upon many people working together. In the Episcopal Church, our worship can be seen as centering on two balanced and equal parts: Word and Sacrament. The first part of our worship is called the Liturgy of the Word, and the second part is called the Holy Eucharist, Holy Communion, or the Liturgy of the Table. You can see the balance in the way our sacred space is designed: the lectern and the pulpit are both instrumental in the Liturgy of the Word, while the altar in the center is the table for the Holy Eucharist. We Episcopalians use our bodies when we worship together. We stand when we sing or when we pray together, we sit to listen to God’s word and to the sermon, and we may kneel at times of penitence or during private prayer. Sometimes we make the sign of the cross over our bodies as an invocation of the Holy Trinity (some people use the words “In the name of the Father, and the Son, and the Holy Spirit” as they make the gesture). Sometimes we may bow, either just our heads or from the waist (a “profound bow”). Sometimes we genuflect by touching our right knee to the floor in a gesture of respect for the Holy Sacrament. All of these gestures and postures are optional, and some bodies may have more trouble with them than others. The way you use your body in worship is always your own decision.
Holy Eucharist THIRD SUNDAY AFTER EPIPHANY SUNDAY, JANURAY 22, 2017
Liturgy of the Word PRELUDE: All Stand
PROCESSIONAL HYMN: We Gather Together to Ask the Lord’s Blessing Hymnal 433 OPENING
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. HYMN OF PRAISE
(421) Nikolaus Decius
ask God to cleanse the thoughts of our hearts as we prepare for worship, because we all equally, although in different ways and with different roles.
Gathering, Opening Acclamation, Collect for Purity The first thing we do in the liturgy is to gather. As we gather, we change from a group of individuals to a single worshiping community. We do this in different ways; by standing together, by singing together, and through our opening greeting, which is called the Opening Acclamation. The opening acclamation places us in context for worship as we bless God. The words of the opening acclamation vary in penitential times such as Lent or celebratory times, such as Easter. The Collect for Purity follows the opening acclamation. Originally, this was a prayer said silently by the priest alone as a preparation before entering the sanctuary. Today, the celebrant says the prayer on behalf of the gathered community, which reflects our changed understanding of the nature of the worshiping community. We all partake in worship
Hymn of Praise The Hymn of Praise may be sung or said, and helps set the tone for our worship of God together. The traditional form is the Gloria in Excelcis, but we also use other praise hymns. 3
COLLECT OF THE DAY Celebrant People Celebrant
The Lord be with you. And also with you. Let us pray. Give us grace, O Lord, to answer readily the call of our Savior Jesus Christ and proclaim to all people the Good News of his salvation, that we and the whole world may perceive the glory of his marvelous works; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
There will be no gloom for those who were in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he will make glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. The people who walked in darkness have seen a great light; those who lived in a land of deep darkness-on them light has shined. You have multiplied the nation, you have increased its joy; they rejoice before you as with joy at the harvest, as people exult when dividing plunder. For the yoke of their burden, and the bar across their shoulders, the rod of their oppressor, you have broken as on the day of Midian. Reader People All
The Word of the Lord. Thanks be to God. PSALM
The Lord is my light and my salvation; whom then shall I fear? * the Lord is the strength of my life; of whom then shall I be afraid?
One thing have I asked of the Lord; one thing I seek; * that I may dwell in the house of the Lord all the days of my life;
Collect of the Day and Readings The Collect of the Day is the prayer that the priest says before the readings. It grows out of the lectionary and also the season of the church. Some of the collects in the prayer book date back to the fifth century, or possibly earlier, while others were composed by Thomas Cranmer for the first Book of Common Prayer in 1549. Today’s collect is relatively modern, having been written for the 1979 Book of Common Prayer. Each Sunday we hear readings of four different parts of scripture. First, a reading from the Old Testament, followed by a piece of biblical poetry (usually a psalm). Next comes a reading from the early church, most often one of Paul’s letters, and finally a reading from the Gospel – the story of the life of Christ. The readings follow a three-year cycle known as the lectionary, which is common to all Episcopal 4
To behold the fair beauty of the Lord * and to seek him in his temple.
For in the day of trouble he shall keep me safe in his shelter; * he shall hide me in the secrecy of his dwelling and set me high upon a rock.
Even now he lifts up my head * above my enemies round about me.
Therefore I will offer in his dwelling an oblation with sounds of great gladness; * I will sing and make music to the Lord.
10 Hearken to my voice, O Lord, when I call; * have mercy on me and answer me. 11 You speak in my heart and say, "Seek my face." * Your face, Lord, will I seek. 12 Hide not your face from me, * nor turn away your servant in displeasure. 13 You have been my helper; cast me not away; * do not forsake me, O God of my salvation. SECOND READING
1 Corinthians 1:10-18
A reading from Paul’s first letter to the Corinthians. Now I appeal to you, brothers and sisters, by the name of our Lord Jesus Christ, that all of you be in agreement and that there be no divisions among you, but that you be united in the same mind and the same purpose. For it has been reported to me by Chloe’s people that there are quarrels among you, my brothers and sisters. What I mean is that each of you says, “I belong to Paul,” or “I belong to Apollos,” or “I belong to Cephas,” or “I belong to Christ.” Has Christ been divided? Was Paul crucified for you? Or were you baptized in the name of Paul? I thank God that I baptized none of you except Crispus and Gaius, so that no one can say that you were baptized in my name. (I did baptize also the household of Stephanas; beyond that, I do not know whether I baptized anyone else.) For Christ did not send me to baptize but to proclaim the gospel, and not with eloquent wisdom, so that the cross of Christ might not be emptied of its power. For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. Reader People
The Word of the Lord. Thanks be to God.
Churches and also many Protestant churches. The idea of a lectionary comes from our roots in Judaism, which also has a rotation of readings from the Bible, and lectionaries have been used in the Christian church since the earliest days. As we listen to each reading, we try to keep our hearts and minds open, attentive, and listening for the Holy Spirit. Some people choose to read along using the bulletin, others prefer to let the spoken word take precedence without following along. Our response to the reading is always “Thanks be to God,” even when the reading is difficult or seems problematic. We are giving thanks to God for the gift of scripture in all of its complexity and beauty.
All stand and face the Gospel Book
GRADUAL HYMN: Thy Strong Word Did Cleave the Darkness ALLELUIA AND VERSE:
Hymnal 381 Richard Proulx
Cantor then congregation
HOLY GOSPEL Deacon People
The Holy Gospel of our Lord Jesus Christ according to Matthew. Glory to you, Lord Christ. When Jesus heard that John had been arrested, he withdrew to Galilee. He left Nazareth and made his home in Capernaum by the sea, in the territory of Zebulun and Naphtali, so that what had been spoken through the prophet Isaiah might be fulfilled: “Land of Zebulun, land of Naphtali, on the road by the sea, across the Jordan, Galilee of the Gentiles— the people who sat in darkness have seen a great light, and for those who sat in the region and shadow of death light has dawned.” From that time Jesus began to proclaim, “Repent, for the kingdom of heaven has come near.” As he walked by the Sea of Galilee, he saw two brothers, Simon, who is called Peter, and Andrew his brother, casting a net into the sea—for they were fishermen. And he said to them, “Follow me, and I will make you fish for people.” Immediately they left their nets and followed him. As he went from there, he saw two other brothers, James son of Zebedee and his brother John, in the boat with their father Zebedee, mending their nets, and he called them. Immediately they left the boat and their father, and followed him. Jesus went throughout Galilee, teaching in their synagogues and proclaiming the good news of the kingdom and curing every disease and every sickness among the people.
Gospel The Gospel reading is of special importance to Christians. We stand, process with a special Gospel book, and turn to face it as it moves to the midst of the congregation. We have special responses to the readings from the life of Christ. The Gospel book is a symbol of Christ in our midst, as are the faces of those we see on the other side of the Gospel book as we all turn in toward the center of the church. Some people make the sign of the cross with their right thumb on the forehead, lips, and heart as the Gospel is announced. This is to symbolize a prayer: may Christ be in my mind, on my lips, and in my heart.
The Gospel of the Lord. Praise to you, Lord Christ.
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. 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.
Mr. John Miller
The Creed The Nicene Creed is an ancient statement of the basic faith of Christians. It was created at the Council of Nicaea in 325, and amended at the Council of Constantinople in 381. One word in Latin, filioque (and the son), was added in Rome in 1014, and became one of the causes of the Great Schism between the Eastern and Western churches in 1054. As we recite the creed, we are stating the faith of the community, and so we begin “we believe . . . .” There are times in everyone’s life when doubt and fear may cause us to feel discomfort with some of the clauses of the creed: some people struggle with the creed their whole life. At these times we can be carried by the faith of others: the church is a believing community, not a group of individuals who are all in intellectual agreement about some confusing theological principals. The creed is written in the language of faith rather than the language of science. It is our best attempt at putting what we understand of God into human speech. 7
PRAYERS OF THE PEOPLE Deacon Intercessor People
In peace, let us pray to the Lord, saying, "Lord, have mercy" For the holy Church of God, that it may be filled with truth and love, and be found without fault at the day of your coming, we pray to you, O Lord. Lord have mercy. For Michael our Presiding Bishop, for Barry our Bishop, for the clergy and staff of All Saints: Betsey, Michael, Virginia, Scott, Norma, John, for all bishops and other ministers, and for all the holy people of God, we pray to you, O Lord. Lord have mercy. For all who fear God and believe in you, Lord Christ, that our divisions may cease, and that all may be one as you and the Father are one, we pray to you, O Lord. Lord have mercy. For the mission of the Church, that in faithful witness it may preach the Gospel to the ends of the earth, we pray to you, O Lord. Lord have mercy. For the peace of the world, that a spirit of respect and forbearance may grow among nations and peoples, we pray to you, O Lord. Lord have mercy. For Christians in the Holy Land and throughout the middle east, that they may worship without fear, live lives free from persecution, and be granted both justice and peace, we pray to you, O Lord. Lord have mercy. For those in positions of public trust, especially Donald our president and Jerry our governor, that they may serve justice, and promote the dignity and freedom of every person, we pray to you, O Lord. Lord have mercy. For a blessing upon all human labor, and for the right use of the riches of creation, that the world may be freed from poverty, famine, and disaster, we pray to you, O Lord. Lord have mercy. For the poor, the persecuted, the sick, and all who suffer; for refugees, prisoners, and all who are in danger; that they may be relieved and protected, we pray to you, O Lord. Lord have mercy. For this congregation, that we may be delivered from hardness of heart, and show forth your glory in all that we do, we pray to you, O Lord. Lord have mercy.
Prayers of the People The prayers of the people continue our response to God’s Word as we lift up in prayer our intercessions and thanksgivings. The prayers of the people always contain six elements, which have been present in all such prayers since the 1549 prayerbook: prayers for the whole church, its members, and its mission; prayers for our nation and those in authority; prayers for the welfare of the world; prayers for the concerns of our local community; prayers for those who suffer or are in any kind of trouble; and prayers for those who have died. Our horizon extends from the church to the world, and we lift the world up to God in prayer. 8
For our enemies and those who wish us harm, and for all whom we have injured or offended, we pray to you, O Lord. Lord have mercy. For all who have commended themselves to our prayers; for our families, friends, and neighbors; that being freed from anxiety, they may live in joy, peace, and health, we pray to you, O Lord. Lord have mercy. For all those on our prayer list and this week especially _____, we pray to you, O Lord. Lord have mercy. For all who have died in the communion of your Church, and those whose faith is known to you alone, that, with all the saints, they may have rest in that place where there is no pain or grief, but life eternal, we pray to you, O Lord. Lord have mercy. Rejoicing in the fellowship of all the saints, let us commend ourselves, and one another, and all our life to Christ our God. To you, O Lord our God. The Celebrant adds a concluding collect Stand or kneel
CONFESSION OF SINS Let us confess our sins against God and our neighbor. 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. 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. Amen.
Confession and Absolution In the Confession of sins we ask God to forgive us for those things that we have done and those things that we have left undone. This is a corporate confession, and so the sins we repent of are both our own individual sins and those of our community, nation, and world. We receive Absolution from the priest and are assured that we can never be beyond God’s mercy: all of us are loved infinitely by God, who longs to forgive us every sin.
Peace After receiving God’s peace in absolution, it is a natural movement to share God’s peace with one another. This is not a social time to catch up on news: rather it is a time when all of us who have been reconciled to God are also reconciled with one another in the peace that God alone can give. We do not greet only those we like, but we greet all in the context of the forgiven and forgiving community that we are. The traditional words we use are: “Peace,” “God’s Peace,” or “Peace be with you.” Exchanging a gesture of God’s peace has been a part of Christian worship since the earliest churches were established.
PEACE Celebrant People
The peace of the Lord be always with you. And also with you. WELCOME AND ANNOUNCEMENTS Please see the announcement sheet for important information and events. CELEBRATIONS AND TRANSITIONS Watch over your children O Lord, as their days increase; bless and guide them wherever they may be. Strengthen them when they stand; comfort them when discouraged or sorrowful; raise them up if they fall; and in their hearts, may your peace, which passes all understanding, abide all the days of their lives, through Jesus Christ our Lord. Amen.
Holy Communion OFFERTORY ANTHEM: An Anthem is Sung by the Choir All stand
OFFERTORY HYMN: I Come with Joy to Meet My Lord (Stanzas 1: All; 2: men; 3: All; 4: Women; 5: All) GREAT THANKSGIVING
The Celebrant adds an appropriate preface. \
Offertory Sentence Just before moving back to the altar to prepare for the Eucharist, the celebrant recites one of several sentences from Scripture to invite the congregation to offer back to God what God has so generously given to us. Holy Communion Now we move into the second part of our liturgy, Holy Communion. We use one of several possible Eucharistic prayers, each with a slightly different focus, each using slightly different words, but each containing the elements of: Anamnesis (in which we remember God’s plan of salvation through history), Oblation (in which we offer back to God the gifts that God has given us), Words of Institution (in which we remember Jesus’ words and actions at the Last Supper), and Epiclesis (an invocation of the Holy Spirit over the gifts of bread and wine and over the people). Offertory We begin with the Offertory. In the early days of the church, Christians would bring bread and wine from home, any not blessed for use in the liturgy would be taken to the poor for food. Today, we offer back to God in a spirit of gratitude a portion of the things that God has given us. We also offer our hopes, fears, souls, bodies, prayers, and lives to God. During the offertory, the deacon prepares the altar. Sursum Corda, Proper Preface The Sursum Corda is the name for the dialogue between the priest and the congregation at the beginning of the Eucharistic prayer: “sursum corda” means “lift up your hearts” in Latin. Note that the implication of this dialogue is that all those present are actively involved in the Eucharistic prayer--a priest may not celebrate the Eucharist alone. “Eucharist” means “Thanksgiving,” and in the Sursum Corda we summarize and prepare for what we are about to do: to lift our hearts in prayer and give thanks to God. The Proper Preface is the prayer that the priest says immediately after the Sursum Corda. It may change with the liturgical seasons. The proper preface helps to remind us of God’s saving acts that are most relevant to the particular season or event that we are celebrating.
Sanctus/ Benedictus The Sanctus is the song of the seraphim found in the book of Isaiah. It begins: “Holy, Holy, Holy . . .” We add the Benedictus to it, “blessed is he who comes in the name of the Lord,” which is the triumphal shout of the crowds as Jesus made his way into Jerusalem, riding on a donkey and going over the palm branches and garments that the people had placed in the street. We hail Christ, the one who comes in the name of the Lord.
All stand or kneel
(S-125) Richard Proulx
Blessed are you, gracious God, creator of the universe and giver of life. You formed us in your own image and called us to dwell in your infinite love. You gave the world into our care that we might be your faithful stewards and show forth your bountiful grace. But we failed to honor your image in one another and in ourselves; we would not see your goodness in the world around us; and so we violated your creation, abused one another, and rejected your love. Yet you never ceased to care for us, and prepared the way of salvation for all people. Through Abraham and Sarah you called us into covenant with you. You delivered us from slavery, sustained us in the wilderness, and raised up prophets to renew your promise of salvation. Then, in the fullness of time, you sent your eternal Word, made mortal flesh in Jesus. Born into the human family, and dwelling among us, he revealed your glory. Giving himself freely to death on the cross, he triumphed over evil, opening the way of freedom and life. On the night before he died for us, Our Savior Jesus Christ took bread, and when he had given thanks to you, he broke it, and gave it to his friends, and said: “Take, eat: This is my Body which is given for you. Do this for the remembrance of me.” As supper was ending, Jesus 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
Words of Institution, manual acts, Epiclesis, Great Amen In the Eucharistic Prayer we remember all of the blessings of God, and especially Jesus, his life, death, and resurrection. We tell the story of the last meal that he ate with his friends, and as we tell it, we become a part of it and make it our story too. During most of the Eucharistic prayer, the priest holds his/her hands in what is called the Orans position. This gesture symbolizes that s/he is praying on behalf of the gathered community: that although only one voice is speaking, all are praying together. At the time of the Epiclesis, the Invocation of the Holy Spirit, s/he moves his/her hands palm-down over the gifts in a gesture of blessing, and/or makes the sign of the cross. There is a second Epiclesis, over the people, at which the priest signs her/himself with the sign of the cross: all those gathered are invited to do the same as a gesture of receiving the blessing of the Holy Spirit. The last part of the Eucharistic prayer is the Great Amen, said by the people. The word “Amen” means “so be it,” and is a form of expressing inclusion and approval of the prayer: without the people’s Amen, the Eucharist could not be complete. In some ways an Amen is like a verbal signature: it means “yes, I agree!” Sometimes the Amen is sung, other times it is spoken. After the Great Amen, those standing at 12
the new Covenant, which is poured out for you and for all for the forgiveness of the altar make a sins. Whenever you drink it, do this for the remembrance of me.” bow, to acknowledge the True Therefore we proclaim the mystery of faith: Presence of Christ in the bread and wine. Anyone who wishes to acRemembering his death and resurrection, we now present to you from your knowledge the creation this bread and this wine. By your Holy Spirit may they be for us the transformation Body and Blood of our Savior Jesus Christ. Grant that we who share these gifts may be filled with the Holy Spirit and live as Christ’s Body in the world. Bring that has taken place and the us into the everlasting heritage of your daughters and sons, that with all your presence of saints, past, present, and yet to come, we may praise your Name for ever. Christ in our Through Christ and with Christ and in Christ, in the unity of the Holy Spirit, to midst is welcome you be honor, glory, and praise, for ever and ever. to bow as well.
In the Episcopal Church, we believe that Christ is Celebrant And now, as our Savior truly present in Christ has taught us, the blessed bread we are bold to say, and wine. We don’t try to define precisely how this is true, which is different from the Roman Catholics with the doctrine of transubstantiation or many Protestants who believe that the bread and wine are only a memorial of the Last Supper. This is an example of the “middle way” of Anglicanism, and has roots in our beginnings in the Church of England in the sixteenth century, when the Book of Common Prayer was created as a way that those of Roman Catholic belief and those of Protestant belief could worship together. The Lord’s Prayer The Lord’s Prayer follows: the prayer that Christ taught to his disciples. We ask God for our daily bread, which symbolizes various things we need to get through each day. It also makes the connection between the utilitarian things we need to get through our lives and the spiritual food that we receive in the Eucharist. We are completely dependent on God to provide for all of our needs.
BREAKING OF THE BREAD A period of silence is kept.
(S-164) Franz Schubert
Fraction The bread is broken so that it may be distributed. It is also a symbolic gesture of Christ’s body, broken on the cross, and reminds us of his appearances to his disciples after the resurrection in which he was revealed in the breaking of bread and eating and drinking. Receiving All are invited to come forward to receive communion. It is traditional to kneel or stand, and to place one palm over the other and hold your hands out for the bread to be placed in them. The prayer book words of administration: “the Body of Christ, the Bread of Heaven,” refer not only to the bread but also to the community gathered and sharing the meal. It is traditional to say “Amen” after receiving the bread: this is another dialogue that is part of the relationship that we share. To drink from the chalice, it is helpful if you take hold of it and guide it to your mouth as you drink. The words of administration, “The blood of Christ, the Cup of Salvation,” are appropriately answered with “Amen,” in another short dialogue. 14
The Gifts of God for the People of God. All who seek God and are drawn to Christ are welcome at this table. We believe in the real presence of Christ in the bread and the wine, and we believe that Christ welcomes all. Eucharistic Minister Person receiving
The body of Christ, the bread of heaven. Amen.
Eucharistic Minister Person receiving
The blood of Christ, the cup of salvation. Amen.
To receive the bread, please hold out your hands at the altar rail. For the wine, the server will assist you to drink from the cup. If you prefer to receive a blessing, please cross your hands over your chest. During Communion, intercessors will be in the side chapel to pray with you for special needs, comfort, thanksgiving and praise. COMMUNION HYMN: They Cast Their Nets in Galilee
If you prefer not to drink directly from the chalice, you may either hold your bread in your outstretched palms and the chalice bearer will take it and dip it into the wine for you and place it on your tongue. Or, you may dip your bread into the wine yourself. This is called “intinction,” and the words of administration are: “the Body and Blood of our Lord Jesus Christ keep you in eternal life,” to which the answer is “Amen.” If you would prefer not to receive communion, you are invited to come forward and receive a blessing: simply cross your hands over your chest. Receiving only the bread or only the wine is considered full communion: there is no such thing as receiving only part of a sacrament! Some of our communion each week is set aside and can be taken to those people who are sick or otherwise unable to come to church on Sunday morning. If you or someone you know would like to have communion brought to them, please call the church office and we can arrange it. If dietary restrictions mean that you need a gluten-free alternative, please let one of the clergy know, and we can provide it.
Post Communion Prayer and Blessing In the Post Communion Prayer we thank God for the sacrament we have received and we pray for God’s grace as we go out into the world. We have been strengthened not just for our own good, but for the service of God in our daily lives and in the world: we go forth to share the blessings with others and to proclaim the Gospel in our words and our actions. The Blessing is another way that God prepares us for our work as the community of Christ in the world. The priest may hold her/his hands up over the people as they were held over the bread and wine on the altar, and/or make the sign of the cross. All are invited to make the sign of the cross over themselves as a symbol of receiving God’s blessing.
SENDING OUT EUCHARISTIC VISITORS Deacon All Deacon All stand Celebrant All
N. we send you out to share Communion with N. May you carry the prayers of all of us as you take this sacrament of Christ’s Presence. May they who receive it from you be strengthened and encouraged in that community we have together in our Lord Jesus Christ. Amen. POST COMMUNION PRAYER Let us pray. God of abundance, you have fed us with the bread of life and cup of salvation; you have united us with Christ and one another; and you have made us one with all your people in heaven and on earth. Now send us forth in the power of your Spirit, that we may proclaim your redeeming love to the world and continue for ever in the risen life of Christ our Savior. Amen. BLESSING The Celebrant blesses the people RECESSIONAL HYMN: Ye Holy Angles Bright
THE DISMISSAL The Deacon dismisses the people People
Thanks be to God. POSTLUDE: Please join us for Coffee Hour in the Parish Hall
Dismissal We are sent out into the world to do God’s work, to be Christ’s body. We have been fed by Word and Sacrament and blessed by God, and we go out to feed a hungry world and to be a blessing to others. The dismissal reminds us that the purpose of worship is not simply to encourage and build ourselves up, but for us to be empowered and sent forth to do the work of building up God’s Kingdom wherever we go.