Liturgy: 1928 Book of Common Prayer

 

Introduction: Our service is divided into two portions: the Ministry of God’s Word and the Ministry of the Lord’s Supper. In the ministry of the Word we: read Scripture, sing, and listen to a sermon. In the ministry of the Lord’s Supper we pray for the Church, confess our sins, set apart the bread and wine for holy use, and receive Communion. These two sections of our liturgy are inseparable. God has commanded His people to keep the Sabbath by gathering every week to worship, teach His Word, and fellowship with Him. Therefore, just as we do not partake of the Lord’s Supper without first hearing God’s Word, so too we do not gather to hear Scripture without being drawn by its instruction into fellowship and communion with God.

 

The Liturgy 

Ministry of the Word

 

Hymn #1

 

                  The Lord be with you

                  And with thy spirit

                  Let us pray

 

At once, the opening salutation sets the expectation for the whole service. First, the priest asks God to be with the people. That is, he prays that God will apply His Word and grace to the believer’s heart in an efficacious manner. Second, the people respond by asking God to be with the priest, spiritually endowing his efforts to minister God’s Word and Sacrament faithfully. This formulary is taken from Scripture and ancient Church tradition.

2 Timothy 4:22 The Lord be with your spirit. Grace be with you.

 

 

Prayer for Purity:

ALMIGHTY God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy Name; through Christ our Lord. Amen.

 

The Prayer for Purity is a prayer of preparation. We ask God to purify our hearts, desires, and thoughts that we may worship Him aright.

 

Summary of the Law:

Hear what our Lord Jesus Christ saith. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets.

The Law remains binding for God’s people today. It not only informs us of our ongoing obligation to God but it also provides a blue print of what God has promised to accomplish in each believer through His grace. Remember, what Christ fulfilled for you, the Holy Spirit now fulfills in you. As such the Law is both an ongoing requirement for man and an unfailing promise of God.

Jeremiah 31:33 "But this is the covenant which I will make with the house of Israel after those days," declares the LORD, "I will put My law within them, and on their heart I will write it; and I will be their God, and they shall be My people.

Ezekiel 36:25 "Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. 26 "Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. 27 "And I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances.

 

                  Lord have mercy upon us

                  Christ have mercy upon us

                  Lord have mercy upon us

 

The Kyrie is one of the oldest songs of the Church dating back to at least 175 AD. It bases our response to the requirements of the Law on God’s promise to forgive our sins and to write the Law on our hearts.

 

 

Prayer of the day:

 

                  The Lord be with you

                  And with thy spirit

                  Let us pray

                                   

In corporate worship a prayer is often called a ìCollectî because it serves as the collective prayer of God’s people.

 

 

Epistle:

The Epistle is written in the____Chapter of_______ , beginning at the_______ Verse

 

Here endeth the Epistle

                           Thanks be to God

 

 

Hymn # 2 -First Half

 

 

Gospel Reading:

                 

The Gospel is written in the ___ Chapter of the Gospel according to Saint____, beginning at the ____ verse

 

                  Glory be to thee, O Lord

        The Gospel of the Lord Jesus Christ

                  Praise be to thee, O Christ

 

The reading of the Gospel in the middle isle of the church is a stunning ceremony of the Reformation. In response to the corrupt practices of the middle ages in which the whole service and all the readings were in Latin, this ceremony stresses the fact that the Gospel is God’s Word for God’s people. Thus the procession of the Gospel into the midst of the congregation to be read in their native tongue symbolizes the Gospel coming to God’s people and then through them going out into the world.

 

 

Hymn # 2 -Second Half

 

 

Nicene Creed:

I BELIEVE in one God the Father Almighty, Maker of heaven and earth, And of all things visible and invisible:
   And in one Lord Jesus Christ, the only-begotten Son of God; Begotten of his Father before all worlds, God of God, Light of Light, Very God of very God; Begotten, not made; Being of one substance with the Father; By whom all things were made: Who for us men and for our salvation came down from heaven, And was incarnate by the Holy Ghost of the Virgin Mary, And was made man: And was crucified also for us under Pontius Pilate; He suffered and was buried: And the third day he rose again according to the Scriptures: And ascended into heaven, And sitteth on the right hand of the Father: And he shall come again, with glory, to judge both the quick and the dead; Whose kingdom shall have no end.
   And I believe in the Holy Ghost, The Lord, and Giver of Life, Who proceedeth from the Father and the Son; Who with the Father and the Son together is worshipped and glorified; Who spake by the Prophets: And I believe one Catholic and Apostolic Church: I acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: And the Life of the world to come. Amen.

 

In 325 the Council of Nicaea composed the Nicene Creed as an expression of Scripture’s most basic and fundamental teachings. Since then it has been the test of Orthodox Faith throughout the whole Church. It proclaims belief in God who is one God, three persons. It affirms the divinity of the Holy Spirit as well as the unity of the Church (in the creed the term ìCatholicî means universal and refers to the one historic Church not the Roman Catholic branch of the Church). The primary focus of the Creed is on Christ. It proclaims that Christ is eternal God, fully human, that he died for our sins, and will return in glory to judge all mankind. To say the Creed then is to profess your faith in what Scripture teaches and what the universal Church has faithfully held down through the ages.

 

During the rehearsal of the Creed there are several motions that we have incorporated to remind us of the meaning and importance of what we are saying.

 

First, the priest begins the creed with a wide collective motion of the arms. This underscores the fact that the faith we profess is not a private faith but is the one Apostolic Faith give by God to the whole Church. Therefore our individual confessions are a part of and thus are added to the confession of the whole Church down through the ages.

Ephesians 4:5 There is one Lord, one Faith, one baptism,

Acts 4:12 "And there is salvation in no one else; for there is no other name under heaven that has been given among men, by which we must be saved."

Galatians 1:8 But even though we, or an angel from heaven, should preach to you a gospel contrary to that which we have preached to you, let him be accursed. 11 For I would have you know, brethren, that the gospel which was preached by me is not according to man. 12 For I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ.

 

Second, throughout the creed we reverence (slight bow of the head) at the mention of the Father, Jesus Christ, and the Holy Spirit thus reminding us that the God we worship is triune and that each member of the trinity is fully God, is equal in glory and majesty, and is equally worthy of worship.

2 Corinthians 13:14 The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all.

 

Third, we genuflect (kneel on one knee) at the part of the creed that speaks of Christ’s incarnation. Our kneeling represents the historic event of Christ’s birth when God the Son came down to man and took upon Himself our full human nature. As importantly, it also reminds us of the primordial motion of the Gospel. That is, as we recall Christ’s incarnation, we are reminded that God always takes the initiative with His people. Thus, what is true of the nativity is indicative of the whole Christian life, God always takes the initiative. As such, when we pray or when we undertake to serve God more fully in some area of our life, we are not doing so alone, in the hope that God will heed our prayers or look favorably upon our efforts. Rather, our prayers and efforts are signs that God’s grace is already at work in our lives, prompting us to turn to Him for the renewal and healing we so desperately need. Finally, as we kneel, we are reminded that, like the magi and disciples before us, we worship the incarnate Christ, God in human flesh. The Gospel then is not about escaping creation or the physical body. Rather, it is about God coming to man, as man, in the midst of human history, to redeem every aspect of human existence. The great price that God paid in His own blood serves to underscore the value of the body, creation, and human history. Thus, as Christians, we seek renewal not escape. Likewise, this act of reverence reminds us that it is through Christ’s earthly ministry that we have come to know God and have been reconciled to Him. The faith summarized and expressed by this creed is not the invention or opinion of man. Rather, it has been revealed by God in His Word.

Romans 5:10 For if while we were enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.

Philippians 2:13 for it is God who is at work in you, both to will and to work for His good pleasure.

Romans 8:21 The creation itself will also be set free from its slavery to corruption into the freedom of the glory of the children of God.

2 Peter 1:20 But know this first of all, that no prophecy of Scripture is a matter of one's own interpretation, 21 for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.

 

As the creed recalls Christ’s resurrection, we return to a standing position. Our action then serves to remind us of Christ’s mighty resurrection as well as the fact that we were raised up with Him in His resurrection. That is, Christ’s resurrection secures for us new life before God, the certain triumph of that new life, as well as our own bodily resurrection to the fullness of that life in God’s eternal Kingdom. Thus, our future is certain and our outcome is guaranteed.

Romans 6:4 Therefore we have been buried with Him through baptism into death, in order that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. 5 For if we have become united with Him in the likeness of His death, certainly we also shall be united with Him in the likeness of His resurrection,

Colossians 2:12 having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead.

Colossians 3:1 If then you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

 

Finally, as the creed ends with the resurrection and the life to come, we cross ourselves indicating our prayer that God would complete in us the work He has begun and so give us the full measure of the salvation procured for us by Christ.

Philippians 1:6 For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus.

John 14:2 "In My Father's house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. 3 "And if I go and prepare a place for you, I will come again, and receive you to Myself; that where I am, there you may be also.

 

Announcements:

 

Hymn #3

 

Sermon:      In the name of The Father and the Son and The Holy Ghost. Amen

 

 

 

Ministry of the Lord’s Table

 

 

Offering:

 

         Praise God from whom all blessings flow

Praise Him all creatures here below

Praise Him above, ye heavenly host

Praise Father, Son, and Holy Ghost.      Amen

 

 

The Ministry of the Lord’s Table begins with our tithes and offerings. Christ has redeemed our whole life. Therefore, all that we are, have, and do belongs to Him. As such, we come to worship Him with the fruit of our week’s endeavors. The giving of offerings then alerts us to our active part in the service throughout its entirety. Communion is not merely something we receive. Rather, the whole service is time of fellowship during which God expects His people to be active participants. As such, each person comes to the Lord’s Table bringing his own sacrifices and offerings in response to God’s one time, all sufficient sacrifice and offering. First, we offer to God our worship, praise, and thanksgiving for the gift of His Son. Second, we offer all that we are, have, and do in service and obedience to God, knowing that God has redeemed the whole of life. Third, we offer the fruit of our labor to God in thanksgiving, knowing that His mercy and grace have provided all that we bring. In other words, God’s people give themselves to God even as God first gave himself to His people. However, it is important to remember that we do not make these offerings by way of original merit. Rather, we offer them on the basis of Christ’s all sufficient sacrifice. The grace that God gives truly heals and changes His children. The fruit that this grace yields in each life is offered back to God in praise and thanksgiving. Thus, we offer God the gratitude of obedience and service, ever mindful that what we give are the very gifts that we have received from His hands. Thus, the Lord’s Supper is a time of true fellowship at the heart of a true relationship. Each party comes rejoicing in his love for the other and bringing to the table what is his to give.

 

 

Prayer for the state of Christ’s Church:

 

Let us pray for the whole state of Christ’s Church.

 

ALMIGHTY and everliving God, who by thy holy Apostle hast taught us to make prayers, and supplications, and to give thanks for all men; We humbly beseech thee most mercifully to accept our [alms and] oblations, and to receive these our prayers, which we offer unto thy Divine Majesty; beseeching thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess thy holy Name may agree in the truth of thy holy Word, and live in unity and godly love.

 

At once the Prayer for the Whole State of Christ’s Church reminds us that our prayers and offerings are to be Scripture directed. That is, we are to seek those things that Scripture bids us seek and to offer God those things that Scripture instructs us to offer. At the same time, we are reminded that even our best prayers and offerings are based on God’s mercy and not their own merit. Thus, the Prayer for the Whole State of Christ’s Church begins by asking God mercifully to accept the prayers and offerings that He has taught us to bring. As such, we are immediately reminded that approaching the throne of Grace is a privilege procured for us by Christ’s blood alone and that even our prayers are imperfect (ìfor we do not know how to pray as we shouldî. Romans 8:26). Likewise, we are reminded that we have no gift that is worthy to bring, except that it rests upon and is renewed by Christ’s one time gift of Himself. Therefore, we do not come presumptuously nor do we take for granted the blessing of approaching God’s throne with our prayers and offerings. Rather, we begin by asking God for His mercy and grace to renew the petitions and gifts we bring.

 

Next, we pray for the general health of the Church throughout the world. Here we ask God to grant that the Church would be grounded on and united in the truth of His Word and that her singularity of Faith would find concrete expression in her mutual love and cooperation. Notice the focus on the centrality of Scripture throughout the prayer for the whole state of Christ’s Church. God’s Word is the final rule of faith. Thus the prayer constantly draws our attention to the primacy of Scripture for the life and well-being of God’s people.

 

{Two points to note: (1) As we pray for the Universal Church, our focus is macro. It is on the Church as she is expressed in her various corporate and institutional manifestations throughout the world. Next, as we pray for ìthose who confessî our focus is micro. It is on the church seen in terms of its individual believers. (2) Next notice the order of the request: Truth, Unity, and Concord. The order is definite and intentional. Thus, as one item follows the next, it flows out of and is dependant on that which preceded it. For example, the life of the Church must be based on the truth of God’s Word. It is then and only then that true unity may follow and from that true and lasting concord.}

 

   We beseech thee also, so to direct and dispose the hearts of all Christian Rulers, that they may truly and impartially administer justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion, and virtue.

 

In this portion of the prayer we turn our attention to the world in which we live. Here we ask God to direct the leadership of all secular rulers in lands where Christians live (thus the phrase ìChristian Rulersî is probably best understood as referring to those who rule over Christians and not exclusively to Christians who are rulers). At its heart this prayer is a prayer for the peace and witness of the Church. That is, we pray for the wellbeing of our country in order that we may enjoy the blessing of a quiet life and that our ministry and witness may go forth unhindered by worldly opposition.

1 Timothy 2:1 First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, 2 for kings and all who are in authority, in order that we may lead a tranquil and quiet life in all godliness and dignity. 3 This is good and acceptable in the sight of God our Savior, 4 who desires all men to be saved and to come to the knowledge of the truth.

Jeremiah 29: 4 "Thus says the LORD of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon, 5 'Build houses and live in them; and plant gardens, and eat their produce. 6 'Take wives and become the fathers of sons and daughters, and take wives for your sons and give your daughters to husbands, that they may bear sons and daughters; and multiply there and do not decrease. 7 'And seek the welfare of the city where I have sent you into exile, and pray to the LORD on its behalf; for in its welfare you will have welfare.'

 

  Give grace, O heavenly Father, to all Bishops and other Ministers, that they may, both by their life and doctrine, set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments.

 

Next, we pray for Godly leadership within the Church that we may be nurtured, protected, and led in the way of the Lord.

Acts 20: 17 And from Miletus Paul sent to Ephesus and called to him the elders of the church.28 "Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.

1 Peter 5:2 shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; 3 nor yet as lording it over those allotted to your charge, but proving to be examples to the flock.

Hebrews 13:17 Obey your leaders, and submit to them; for they keep watch over your souls, as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you.

 

 And to all thy People give thy heavenly grace; and especially to this congregation here present; that, with meek heart and due reverence, they may hear, and receive thy holy Word; truly serving thee in holiness and righteousness all the days of their life.
   And we most humbly beseech thee, of thy goodness, O Lord, to comfort and succor all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity [Especially_______________ ].

 

Here we pray for the health and well being of the specific parish to which we belong. Once again, Scripture is the focus as we ask God to grant that we faithfully teach, receive, and live His Word. Next we turn to specific areas of need that confront various members of our church. As we do so we are reminded that God does not limit his concern to the inward life of man. Rather, He redeems and cares for the whole of life.

   And we also bless thy holy Name for all thy servants departed this life in thy faith and fear [Especially_______________ ]; beseeching thee to grant them continual growth in thy love and service, and to give us grace so to follow their good examples, that with them we may be partakers of thy heavenly kingdom. Grant this, O Father, for Jesus Christ’s sake, our only Mediator and Advocate. Amen.

 

At this point our prayer reflects the full nature of our communion. Those who have died in Christ are still part of the body of Christ and are active with Christ in His work.

Revelation 20:4 And I saw the souls of those who had been beheaded because of the testimony of Jesus and because of the word of God, and those who had not worshiped the beast or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a thousand years. 6 Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years.

 

Two points are important for us to note here. First, Scripture does not tell us exactly what role those who have died in Christ now play in the work of Christ but only that they are active and reigning with Him. Therefore, it is best that we not speculate beyond what Scripture has told us. Second it is important to realize that we are not praying for the dead in the classic sense of the term. That is, we are not asking God to give them grace or standing in His kingdom that were not already theirs in life nor are we suggesting that there is something more that is needed to supplement the grace that God has given the believer. Rather, we simply thank God for their life and ministry. We ask that they continue to grow in their love and service of God. That is, we ask that those perfected by grace will continue to discover its boundless blessings and joys as they daily learn new aspects of our infinite God to love, trust, and worship (such then is nothing less than what Scripture promises each believer):

 

1 Corinthians 13:13 But now abide faith, hope, love, these three; but the greatest of these is love.

 

Finally, we ask God to grant us the grace to follow their good examples of ministry and conduct.

 

Hebrews 12:1 Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance, and the sin which so easily entangles us, and let us run with endurance the race that is set before us

 

As such, our prayer gives expression to the ongoing unity of the whole body of Christ without superstition or violation of the all-sufficient nature of grace.

 

Invitation:

YE who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

 

The invitation reminds us that the Lord’s Supper is a meal for sinners. Here believers are called to repent and turn to Christ for the forgiveness and grace they so desperately need. It also excludes from the Table any who refuse to repent.

 

General Confession:

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; The burden of them is intolerable. 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 honor and glory of thy Name; Through Jesus Christ our Lord. Amen.

 

In the general confession we are reminded of the serious nature of our sins as well as the proper attitude of sorrow and remorse we are to have because of them. The general confession then is to direct the sobriety of your own confession of specific sins.

 

Absolution:

ALMIGHTY God, our heavenly Father, who of his great mercy hath promised forgiveness of sins to all those who with hearty repentance and true faith turn unto him; Have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord. Amen.

 

In the absolution we are assured of God’s amazing and bountiful mercy to all who repent. We need not fear that our sin is too big or that we are somehow the exception. God promises forgiveness to all who come to Him in faith.

 

Comfortable Words:

Hear what comfortable words our Savior Christ saith unto all who truly turn to him.

Come unto me, all ye that travail and are heavy laden, and I will refresh you.  St. Matt. xi. 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.  St. John iii. 16.

Hear also what Saint 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. I Tim. i. 15.

Hear also what Saint 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 St. John ii. 1, 2.

 

The comfortable words are guarantees that God has given in Scripture that

Christ’s one time sacrifice has paid the full price of sin. As such they are given to strengthen our faith and fortify our hearts in the Lord.

 

 

The Lord be with you

                  And with thy spirit

                  Lift up your hearts

                  We lift them up to the Lord

                  Let us give thanks unto our Lord God

                  It is meet and right so to do

 

From the earliest recorded Communion services, the above refrain has marked the beginning of the consecration and thus the Communion proper. It serves to remind God’s people of their duty to praise, worship, and thank God for who He is and for the wonderful things He has done, especially for the salvation He has given us in His Son, Jesus Christ. Furthermore, it establishes our attitude throughout the service as one of gratitude and thanksgiving. In fact the word ìEucharistî by which the entire Communion service has come to be know means ìthanksgivingî.

 

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. 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. Blessed is he that cometh in the Name of the Lord. Hosanna in the Highest.

 

In the Preface and the ancient hymn, ìthe Sanctusî, we respond to the call to praise and thank God. As we do so, we join our voices with those of the angels and the Church down through the ages praising our Triune God. Notice then that the threefold ìHoly, Holy, Holyî corresponds to the threefold nature of God (Holy Father, Holy Son, and Holy Spirit).

 

Institution:

ALL glory be to thee, Almighty God, our heavenly Father, for that thou, 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 one 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 and sacrifice, until his coming again: For in the night in which he was betrayed, he 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.

 

After our prayerful song of praise and thanksgiving we turn to set apart the bread and wine for their holy and sacramental use. This consecration involves three primary parts: Institution, Oblation, and Invocation.

 

However, before we examine the details of Consecration, it is vital to remember that a Sacrament is not just a divinely sanctioned worship service but rather it is a sign and seal of the covenant itself. As such, it rests at the very heart of God’s relationship to His people. At the Lord’s Table Christ is spiritually present in much the same way that He was present in the Old Testament Temple. He has made His name to dwell there. That is, Christ has identified himself with the Sacrament in a unique way. By instituting the Sacrament as a sign of His reconciliatory work on the Cross, Christ has sanctioned His table as the focal point of His fellowship with His people and His people with each other. Thus in Communion the true essence of this fellowship is both taught and experienced.

 

Second, the bread and wine do not contain Christ or grace. Christ is not in the meal but at the meal. In other words, Christ’s presence is not limited to or localized in the corporality of the signs but is uniquely and specially identified with the service as a whole. Thus the account of the Last Supper in Scripture provides not only the institution of the Sacrament but also a picture of the manner in which Christ meets with His people in fellowship at the table. Christ is spiritually present at the Lord’s Supper in a unique and objective manner. His presence is apprehended by faith.

 

Bottom Line: at the Lord’s Table Christ meets with His people and nourishes them with His grace. Christ is the host. The elements are the meal that Christ gives His people to feed them.

 

Turning now to consider the first portion of the consecration we find that the Institution begins by continuing our thanksgiving to God and focusing it on God’s great mercy in sending His only Son, Jesus Christ, to die for our sins. Second, the institution stresses the all sufficient and one time nature of Christ’s sacrifice. In the Eucharist we do not re-offer Christ. Rather we come to offer our own sacrifices of praise and thanksgiving for the work that Christ completed once and for all on the Cross and to be nourished by His grace. Third, the institution articulates the authority by which we celebrate this Sacrament and the grounds upon which we expect its spiritual benefit. The basis of the Sacrament is not man’s will or human tradition. Rather, Christ has commanded us to celebrate this sacrament and has instituted the manner of its performance in His Gospel. Thus our basis for performing the Sacrament and our confidence in its real spiritual value rest on God and God’s Word.

 

Finally, the institution identifies the bread and wine as signs, explains what they represent, and directly associates these signs with the service that Christ instituted at the Last Supper. Therefore, from this point on in the service, when you see the bread and wine what your mind is to think about and what your faith is to respond to is not the mere bread and wine but rather the spiritual reality that they represent: Christ died for you to forgive your sins and to restore you to fellowship with God.

 

Oblation:

WHEREFORE O Lord and heavenly Father, according to the institution of thy dearly beloved Son our Savior Jesus Christ, we, thy humble servants, do celebrate and make here before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same.

 

In the Oblation we offer God the bread and wine that we have brought to the table and state our desire to celebrate the sacrament according to His command. That is, the Oblation is a prayer of summary and intent. It states what we are doing and why we are doing it. As such, the Oblation makes our intentions explicit and offers them to God.

 

Invocation:

AND we most humbly beseech thee, O merciful Father, to hear us; and, of thy almighty goodness, vouchsafe to bless and sanctify, with thy Word and Holy Spirit, these thy gifts and creatures of bread and wine; that we, receiving them according to thy Son our Savior Jesus Christ’s holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood.

 

 

In the Invocation we ask the Holy Spirit to set apart the bread and wine that we have just presented for their holy use so that by receiving these outward signs by faith we may most certainly receive the grace they signify, that is, the full merit of Christ’s one time sacrifice. There are two points for us to note here:

 

First consecration is not magic nor is it a power vested in man. Instead it is the work of the Holy Spirit accomplished through the means of Prayer and Scripture.

 

1 Timothy 4:4 For everything created by God is good, and nothing is to be rejected, if it is received with gratitude; 5 for it is sanctified by means of the word of God and prayer.

 

Notice then the Holy Spirit is the one who sets apart the bread and wine not the priest. Therefore, God’s people must turn to God in prayer asking Him to sanctify the meal. At the same time, we are reminded that the Spirit only sanctifies according His Word. That is, He only sets apart what God has commanded to be set apart for the reasons God has commanded it. As such, Sanctification is not by man’s ability or according to man’s will. Rather it is by God’s power and for God’s purpose.

Second, it is important to note that the bread and wine do not become the corporal body and blood of Christ. Rather they are set apart by the Holy Spirit as signs and seals of Christ’s one time Sacrifice. As signs the elements tell us what we receive. They represent the body and blood of Christ’s one time sacrifice. Thus, to partake of the Sacrament by faith is to receive the full blessing and benefit of Christ’s saving work. As seals, the elements guarantee our full and personal reception of these blessings at the time of the meal. Thus, to receive the signs by faith is to receive the very spiritual reality they signify. That is, every blessing and every benefit procured by the actual life and death, body and blood of Jesus are yours when you receive the signs of these by faith.

 

Bottom line: Christ meets with His people at the Lord’s Table and nourishes them with His grace. Christ is the host. The meal that Christ gives His people to feed them is the full blessing and merit of the New Covenant in His blood.

 

Communion Prayer:

AND we earnestly 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.

 

Christ has sanctioned His table as the focal point of His fellowship with His people and His people with each other. As such, we come to the Lord’s Table with joy and thanksgiving to commune with our Savior and His Church. Here then is the heart of Covenant fellowship. Christ’s unique presence at the table is a time when the spiritual union between the believer and his Lord is presented to the eyes of faith in a concentrated manner. At the table, Christ receives us to Himself and we in turn receive Him into ourselves by faith as we eat and drink the signs of His body and blood. As such, Christ has set apart the Sacrament as a special and sacred time for He and His people to enjoy the mystic union that forever binds them. As a result, God does not call His people to be merely passive recipients of the meal. Rather, He calls them to be active participant at the table. As such, each party is expected to bring to the Table what is his to offer.

• Christ comes bringing the full merit of His one time sacrifice.
• You come bringing your praise, thanksgiving, and need for what Christ has done.

 

Notice then, the Prayer of Communion underscores the active nature of the meal and the true fellowship it represents. Three times we come bringing our offerings of praise, service, and worship to God. Three times we turn to Christ for the grace He brings to redeem and renew our gifts.

 

First, the Prayer of Communion asks God to accept our sacrifice of praise and thanksgiving. As such the prayer reminds us that the whole Eucharist service is not something we simply attend but rather is something we do. From beginning to end, it is an act of praise and thanksgiving performed by God’s people according to God’s command and offered to God in worship and gratitude. At the same time this portion of the prayer stresses the fact that a large part of your praise and thanksgiving for what Christ has done and thus a large part of your active participation at the table involves you bringing the broken pieces of your life to Christ for Him to heal. Thus immediately after offering God the praise and thanks we have brought, we turn to Him for the grace that Christ has brought. As such, this portion of the prayer also serves to stress the nature of Christ’s active presence at the Table.

• Christ comes bringing the full merit of His one time sacrifice.

• You come bringing your specific sins, struggles, and needs.

 

And here we offer and present unto thee, O Lord, our selves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee;

humbly beseeching thee, that we, and all others who shall be partakers of this Holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him.

 

Next the Prayer of Communion underscores the holistic and ongoing nature of our worship, praise, and thanksgiving. Notice then that immediately after turning to Christ for His grace, we offer ourselves to God as a living and Holy sacrifice of praise and thanksgiving for the grace that He has given us.

 

Romans 12:1 I urge you therefore, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship.

 

That is, we offer all that we are, have, and do in service and obedience to God, knowing that God has redeemed the whole of life. In other words, God’s people give themselves to God even as God first gave himself to His people. This is very important. Remember the grace that saves you is a grace that really changes you. Therefore, having turned to Christ for His healing, you now offer the specific areas of life that you formerly withheld from God, to His service. The result is that you begin to serve God more and more with the renewed area of your life throughout the week. Finally, you return to the Lord’s Table the next Sunday to offer God the fruit of that grace (during the Offertory) and to renew your dependence on it.

 

Once again the Prayer of Communion draws our faith to the reality of Christ’s participation at the Table and our utter dependence on the grace He brings. Having offered God the whole of our lives, we once again renew our dependence on His grace for that gift. We ask God that we might rightly receive the sacrament He has set before us, that we might be filled with the grace and favor it promises, and that our lives might be renewed by this grace and be drawn deeper into His ongoing fellowship and service. Notice then that when we ask that, all ìwho shall be partakers of this Holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christî, we are not asking that they come by way of their own merit or righteousness, but rather that they will rightly discern the meaning of the sacrament and their urgent need for the grace it offers. Thus Paul writes,

1 Corinthians 11:27 Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord.28 But let a man examine himself, and so let him eat of the bread and drink of the cup.

 

 

And although we are 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 honor and glory be unto thee, O Father Almighty, world without end. Amen.

 

Finally, we are ever mindful that the life, service, and worship that we bring to the Table are not offered by way of original merit. Rather, our participation is wholly based on Christ’s all sufficient sacrifice. In other words, the gifts we give are the very gifts that we have received from His hands. Thus, the Prayer of Communion ends by acknowledging that it is by God’s mercy and grace alone that we have anything to offer or can come to worship and fellowship with Him at His Table.

 

Summary: The prayer of Communion stresses the active nature of the Eucharist, the active nature of our fellowship with God, and the active nature of the grace that God provides. In so doing, the prayer of Communion underscores the fact that the Eucharist is a true fellowship meal at the heart of a true covenant relationship. As such, each party comes to the Table with what is his to offer:

• You come in the midst of life bringing your specific struggles, sins, and needs
• Christ comes bringing grace that forgives and heals those specifics needs
• Because the grace that saves you is a grace that really changes you, you offer yourself to God as a living and Holy sacrifice serving Him throughout the week with the renewed areas of your life.
• Finally, the renewal and fellowship enjoyed at the Table draws you deeper into your ongoing love relationship with God. His presence, grace, and favor are yours throughout the week while you offer Him your daily obedience, worship and thanksgiving.

 

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

 

The Lords Prayer:

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 Lord’s Prayer stresses our duty to glorify God’s name, our allegiance to God and His will, our dependence on God’s protection and provision, and our need to forgive and be forgiven. As such, it provides a fitting the climax to the Consecration and sums up all that has been said.

 

         The peace of the Lord be always with you

         And with thy Spirit

 

Throughout the Communion service, the breaking of the bread is not a symbol of the breaking of Christ’s body. Scripture is emphatic that Christ’s body was not broken.

John 19:33 but coming to Jesus, when they saw that He was already dead, they did not break His legs;34 but one of the soldiers pierced His side with a spear, and immediately there came out blood and water. 36 For these things came to pass, that the Scripture might be fulfilled, "NOT A BONE OF HIM SHALL BE BROKEN."

Rather, the breaking of bread is a sign of fellowship. It underscores your share in Christ’s one time sacrifice. That is, the breaking of the bread reminds you that what Christ did on the cross, He did for you.

1 Corinthians 10:16 Is not the bread which we break a sharing in the body of Christ? 17 Since there is one bread, we who are many are one body; for we all partake of the one bread.

As such, the breaking of the bread as the Peace is being said represents an invitation to the Table. Christ breaks the bread and hands it to you. As He does so, the Prince of Peace extends to you peace and fellowship with God through His one time sacrifice.

 

Prayer of Humble Access:

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 art 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.

 

The Table is prepared. The Host has come to meet with His people and to nourish them by His grace. As we approach the Table, we humbly confess our own unworthiness and our great need of the very mercy, love, and forgiveness that Jesus offers.

 

O Lamb of God that takest away the sins of the world have mercy upon us

O Lamb of God that takest away the sins of the world have mercy upon us

O Lamb of God that takest away the sins of the world grant us thy peace

 

This ancient song of the Church called the Agnus Dei echoes our prayer of Humble Access.

 

 

Presentation of the Elements

         Behold the Lamb of God that takest away the sins of the world

            He Himself bore our sins in His body on the cross that we might die to      sin and live to righteousness; for by His wounds you were healed.

 

Communion:

When the minister gives the Bread, 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.

 

When the minister gives the Cup he 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.

 

To receive the Lord’s Supper by faith is to receive the very grace it signifies. Furthermore, as a sign and seal of the New Covenant, Christ has sanctioned His table as the focal point of His fellowship with His people and His people with each other. Therefore, Christ is spiritually present at the Table in a unique way. He has come to meet with His people and to nourish them by His grace.

 

Prayer of Thanksgiving: (Kneel or Bow)

ALMIGHTY and everliving God, we most heartily thank thee, for that thou dost vouchsafe to feed us who have duly received these holy mysteries with the spiritual food of the most precious Body and Blood of thy Son our Savior Jesus Christ; and dost assure us thereby of thy favor and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious death and passion. And we most humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the Holy Ghost, be all honor and glory, world without end. Amen.

 

(Stand)

         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, 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.

 

The Lord’s Supper concludes with a great prayer of thanksgiving and an ancient hymn of praise (the Gloria). Our sins are forgiven and our sinfulness is being cured.

 

Blessing:

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

 

The closing blessing assures you that God’s disposition towards you is one of peace and favor. You don’t have to worry that God may be harboring feelings of ill will towards you or that He has turned His back on you. Both the Ministry of the Word and the Ministry of the Sacrament have assured you that the enmity of sin that once separated you from God has been utterly removed. In its place is God’s ongoing presence and grace. God is for you and will always be with you. What He has begun in you, He will not fail to complete. How then could we respond to such good news in any other way than with a hymn of joy and a life of worship, obedience, and witness?

 

Hymn #4 (Stand)

 

Closing Prayer: Amen