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ADVENT

November 4, 2007

The Season of Advent
Anticipation and Hope

Dennis Bratcher

The Colors of Advent  The Spirit of Advent  Evergreens and The Advent Wreath
Celebrating Advent  An Advent Reflection

Advent is the beginning of the Church Year for most churches in the Western tradition. It begins on the fourth Sunday before Christmas Day, which is the Sunday nearest November 30, and ends on Christmas Eve (Dec 24). If Christmas Eve is a Sunday, it is counted as the fourth Sunday of Advent, with Christmas Eve proper beginning at sundown.

The Colors of Advent

Historically, the primary sanctuary color of Advent is Purple. This is the color of penitence and fasting as well as the color of royalty to welcome the Advent of the King.  Purple is still used in Catholic churches.  The purple of Advent is also the color of suffering used during Lent and Holy Week.  This points to an important connection between Jesus’ birth and death. The nativity, the Incarnation, cannot be separated from the crucifixion. The purpose of Jesus’ coming into the world, of the "Word made flesh" and dwelling among us, is to reveal God and His grace to the world through Jesus’ life and teaching, but also through his suffering, death, and resurrection. To reflect this emphasis, originally Advent was a time of penitence and fasting, much as the Season of Lent and so shared the color of Lent.

In the four weeks of Advent the third Sunday came to be a time of rejoicing that the fasting was almost over (in some traditions it is called Gaudete Sunday, from the Latin word for "rejoice"). The shift from the purple of the Season to pink or rose for the third Sunday Advent candles reflected this lessening emphasis on penitence as attention turned more to celebration of the season.

In recent times, however, Advent has undergone a shift in emphasis, reflected in a change of colors used in many churches.  Except in the Eastern churches, the penitential aspect of the Season has been almost totally replaced by an emphasis on hope and anticipation.

In many churches the third Sunday remains the Sunday of Joy marked by pink or rose. However, most Protestant churches now use blue to distinguish the Season of Advent from Lent. Royal Blue is sometimes used as a symbol of royalty. Some churches use Bright Blue to symbolize the night sky, the anticipation of the impending announcement of the King’s coming, or to symbolize the waters of Genesis 1, the beginning of a new creation. Some churches, including some Catholic churches, use blue violet to preserve the traditional use of purple while providing a visual distinction between the purple or red violet of Lent.

With the shift to blue for Advent in most non-Catholic churches, there is also a tendency to move pink to the Fourth Sunday of Advent.  It still remains associated with Joy, but is increasingly used as the climax of the Advent Season on the last Sunday before Christmas.

Red and Green are more secular colors of Christmas. Although they derive from older European practices of using evergreens and holly to symbolize ongoing life and hope that Christ’s birth brings into a cold world, they are not used as liturgical colors during Advent since they have other uses in other parts of the church year (see Colors of the Church Year).

The word Advent means "coming" or "arrival." The focus of the entire season is the celebration of the birth of Jesus the Christ in his First Advent, and the anticipation of the return of Christ the King in his Second Advent. Thus, Advent is far more than simply marking a 2,000 year old event in history. It is celebrating a truth about God, the revelation of God in Christ whereby all of creation might be reconciled to God. That is a process in which we now participate, and the consummation of which we anticipate. Scripture reading for Advent will reflect this emphasis on the Second Advent, including themes of accountability for faithfulness at His coming, judgment on sin, and the hope of eternal life.

In this double focus on past and future, Advent also symbolizes the spiritual journey of individuals and a congregation, as they affirm that Christ has come, that He is present in the world today, and that He will come again in power. That acknowledgment provides a basis for Kingdom ethics, for holy living arising from a profound sense that we live "between the times" and are called to be faithful stewards of what is entrusted to us as God’s people. So, as the church celebrates God’s inbreaking into history in the Incarnation, and anticipates a future consummation to that history for which "all creation is groaning awaiting its redemption," it also confesses its own responsibility as a people commissioned to "love the Lord your God with all your heart" and to "love your neighbor as yourself."

The Spirit of Advent

Advent is marked by a spirit of expectation, of anticipation, of preparation, of longing. There is a yearning for deliverance from the evils of the world, first expressed by Israelite slaves in Egypt as they cried out from their bitter oppression. It is the cry of those who have experienced the tyranny of injustice in a world under the curse of sin, and yet who have hope of deliverance by a God who has heard the cries of oppressed slaves and brought deliverance!

It is that hope, however faint at times, and that God, however distant He sometimes seems, which brings to the world the anticipation of a King who will rule with truth and justice and righteousness over His people and in His creation. It is that hope that once anticipated, and now anticipates anew, the reign of an Anointed One, a Messiah, who will bring peace and justice and righteousness to the world.

Part of the expectation also anticipates a judgment on sin and a calling of the world to accountability before God. We long for God to come and set the world right! Yet, as the prophet Amos warned, the expectation of a coming judgment at the "Day of the Lord" may not be the day of light that we might want, because the penetrating light of God’s judgment on sin will shine just as brightly on God’s people.

Because of this important truth, especially in the Eastern Orthodox Churches, the Season of Advent has been a time of fasting and penitence for sins similar to the Season of Lent. However, a different emphasis for the season of Advent has gradually unfolded in much of the rest of the church. The season of Advent has come to be celebrated more in terms of expectation or anticipation. Yet, the anticipation of the Coming of the Messiah throughout the Old Testament and Judaism was not in connection with remembrance of sins. Rather, it was in the context of oppression and injustice, the longing for redemption, not from personal guilt and sin but from the systemic evil of the world expressed in evil empires and tyrants. It is in that sense that all creation groans for its redemption as we witness the evil that so dominates our world (Rom 8:18-25).

Of course, there is the problem of longing for vindication from an evil world when we are contributors to that evil. This is the power of the images of Amos when he warns about longing for the "Day of the Lord" that will really be a day of darkness (Amos 5:18-20). Still, even with Amos’ warning the time of Advent is one of expectation and anticipation, a longing for God's actions to restore all things and vindicate the righteous. This is why during Advent we as Christians also anticipate the Second Coming as a twin theme of the season. So, while some church traditions focus on penitence during Advent, the spirit of that expectation from the Old Testament is better captured with a joyous sense of expectancy. Rather than a time of mourning and fasting, Advent is celebrated as a time of joy and happiness as we await the coming of the King. (see Can We Sing Christmas Carols During Advent?)

There will be time enough during the rest of the journey through the Church Year to remember our sins. It begins in Epiphany when we hear about the brotherhood of the Kingdom, and realize our failure to effect it. Then as we move toward and through Lent we realize that the coming of Jesus served more to lay bare our own sin than it did to vindicate our righteousness. There will be time to shed Peter's bitter tears as we realize that what started with such possibility and expectation has apparently ended in such failure.

It is only as we experience that full cycle, beginning with unbridled joy in Advent that slowly fades into the realization of what we have done with and to the Christ, that the awful reality of Good Friday can have its full impact. And in that realization we can finally be ready to hear the Good News on Resurrection Sunday! That is the journey that the disciples took. And so there is value in taking the same journey beginning with the anticipation and joy of Advent!

So, we celebrate with gladness the great promise in the Advent, yet knowing that there is also a somber tone as the theme of threat is added to the theme of promise. This is reflected in some of the Scripture readings for Advent, in which there is a strong prophetic tone of accountability and judgment on sin. But this is also faithful to the role of the Coming King who comes to rule, save, and judge the world.

Because of the dual themes of threat and promise, Advent is a time of preparation that is marked by prayer. While Lent is characterized by fasting and a spirit of penitence, Advent’s prayers are prayers of humble devotion and commitment, prayers of submission, prayers for deliverance, prayers from those walking in darkness who are awaiting and anticipating a great light (Isa 9)!

The spirit of Advent is expressed well in the parable of the bridesmaids who are anxiously awaiting the coming of the Bridegroom (Matt 25:1-13). There is profound joy at the Bridegroom’s expected coming. And yet a warning of the need for preparation echoes through the parable. But even then, the prayer of Advent is still:

Come, O Come, Emmanuel,
And ransom captive Israel!

Evergreens and The Advent Wreath

The beginning of Advent is a time for the hanging of the green, decoration of the church with evergreen wreaths, boughs, or trees that help to symbolize the new and everlasting life brought through Jesus the Christ. Some churches have a special weekday service, or the first Sunday evening of Advent, or even the first Sunday morning of Advent, in which the church is decorated and the Advent wreath put in place. This service is most often primarily of music, especially choir and hand bells, and Scripture reading, along with an explanation of the various symbols as they are placed in the sanctuary.

The Advent wreath is an increasingly popular symbol of the beginning of the Church year in many churches as well as homes. It is a circular evergreen wreath (real or artificial) with five candles, four around the wreath and one in the center. Since the wreath is symbolic and a vehicle to tell the Christmas story, there are various ways to understand the symbolism. The exact meaning given to the various aspects of the wreath is not as important as the story to which it invites us to listen, and participate.

The circle of the wreath reminds us of God Himself, His eternity and endless mercy, which has no beginning or end. The green of the wreath speaks of the hope that we have in God, the hope of newness, of renewal, of eternal life. Candles symbolize the light of God coming into the world through the birth of His son. The four outer candles represent the period of waiting during the four Sundays of Advent, which themselves symbolize the four centuries of waiting between the prophet Malachi and the birth of Christ.

The colors of the candles vary with different traditions, but there are usually three purple or blue candles, corresponding to the sanctuary colors of Advent, and one pink or rose candle. One of the purple candles is lighted the first Sunday of Advent, a Scripture is read, a short devotional or reading is given, and a prayer offered. On subsequent Sundays, previous candles are relighted with an additional one lighted. The pink candle is usually lighted on the third Sunday of Advent. However, different churches or traditions light the pink candle on different Sundays depending on the symbolism used (see above on Colors of Advent).  In Churches that use a Service of the Nativity, it is often lighted on the fourth Sunday of Advent, the final Sunday before Christmas.

The light of the candles itself becomes an important symbol of the season. The light reminds us that Jesus is the light of the world that comes into the darkness of our lives to bring newness, life, and hope. It also reminds us that we are called to be a light to the world as we reflect the light of God's grace to others (Isa 42:6). The progression in the lighting of the candles symbolizes the various aspects of our waiting experience. As the candles are lighted over the four week period, it also symbolizes the darkness of fear and hopelessness receding and the shadows of sin falling away as more and more light is shed into the world. The flame of each new candle reminds the worshippers that something is happening, and that more is yet to come. Finally, the light that has come into the world is plainly visible as the Christ candle is lighted at Christmas, and worshippers rejoice over the fact that the promise of long ago has been realized.

The first candle is traditionally the candle of Expectation or Hope (or in some traditions, Prophecy). This draws attention to the anticipation of the coming of a Messiah that weaves its way like a golden thread through Old Testament history. As God’s people were abused by power hungry kings, led astray by self-centered prophets, and lulled into apathy by half-hearted religious leaders, there arose a longing among some for God to raise up a new king who could show them how to be God’s people. They yearned for a return of God’s dynamic presence in their midst.

And so, God revealed to some of the prophets that indeed He would not leave His people without a true Shepherd. While they expected a new earthly king, their expectations fell far short of God’s revelation of Himself in Christ. And yet, the world is not yet fully redeemed.  So, we again with expectation, with hope, await God’s new work in history, the second Advent, in which He will again reveal Himself to the world. And we understand in a profound sense that the best, the highest of our expectations will fall far short of what our Lord’s Second Advent will reveal!

The remaining three candles of Advent may be associated with different aspects of the Advent story in different churches, or even in different years. Usually they are organized around characters or themes as a way to unfold the story and direct attention to the celebrations and worship in the season. So, the sequence for the remaining three Sundays might be Bethlehem, Shepherds, Angels. Or Peace, Love, Joy. Or John the Baptist, the Magi, Mary. Or the Annunciation, Proclamation, Fulfillment. Whatever sequence is used, the Scripture readings, prayers, lighting of the candles, the participation of worshipers in the service, all are geared to telling the story of redemption through God’s grace in the Incarnation.

The third candle, usually for the Third Sunday of Advent, is traditionally Pink or Rose, and symbolizes Joy at the soon Advent of the Christ.  Sometimes the colors of the sanctuary and vestments are also changed to Rose for this Sunday. However, as noted above, increasingly in many churches, the pink Advent candle is used on the fourth Sunday to mark the joy at the impending Nativity of Jesus.

Whatever sequence is adopted for these Sundays, the theme of Joy can still be the focus for the pink candle. For example, when using the third Sunday to commemorate the visit of the Magi the focus can be on the Joy of worshipping the new found King. Or the Shepherds as the symbol for the third Sunday brings to mind the joy of the proclamation made to them in the fields, and the adoration expressed as they knelt before the Child at the manager. If used on the fourth Sunday of Advent, it can symbolize the Joy in fulfilled hope.

The center candle is white and is called the Christ Candle.  It is traditionally lighted on Christmas Eve or Day. However, since many Protestant churches do not have services on those days, many light it on the Sunday preceding Christmas, with all five candles continuing to be lighted in services through Epiphany (Jan 6). The central location of the Christ Candle reminds us that the incarnation is the heart of the season, giving light to the world.

Celebrating Advent

Advent is one of the few Christian festivals that can be observed in the home as well as at church.  With its association with Christmas, Advent is a natural time to involve children in activities at home that directly connect with worship at church.  In the home an Advent wreath is often placed on the dining table and lighted at meals, with Scripture readings preceding the lighting of the candles, especially on Sunday. A new candle is lighted each Sunday during the four weeks, and then the same candles are lighted each meal during the week. In this context, it provides the opportunity for family devotion and prayer together, and helps teach the Faith to children, especially if they are involved in reading the daily Scriptures.

It is common in many homes to try to mark the beginning of Advent in other ways as well, for the same purpose of instruction in the faith. Some families decorate the house for the beginning of Advent, or bake special cookies or treats, or simply begin to use table coverings for meals. An Advent Calendar is a way to keep children involved in the entire season.  There are a wide variety of Advent calendars, but usually they are simply a card or poster with windows that can be opened, one each day of Advent, to reveal some symbol or picture associated with the Old Testament story leading up to the birth of Jesus.  One unique and specialized Advent calendar that can be used either in the home or the sanctuary is a Jesse Tree.  (We have available an online Advent calendar with devotionals for each day of Advent as well as Christmas through Epiphany Day:  NazNet's Advent and Christmas Celebration).  All of these provide opportunities to teach children the significance of this sacred time, and to remind ourselves of it as well.

In congregational worship, the Advent wreath is the central teaching symbol of the season, the focal point for drawing the congregation into the beginning of the story of redemption that will unfold throughout the church year. For this reason, members of the congregation are often involved in lighting the Advent candles and reading the appropriate Scriptures each Sunday.  While in some churches it is customary for this to be done by families, it can also be an especially good opportunity to demonstrate the unity of the entire community of Faith by including those without families, such as those never married, divorced, widowed, elderly who live by themselves, or college students away from home.

An Advent Reflection

It is truly a humbling experience to read back through the Old Testament and see how frail and imperfect all the "heroes" actually are. Abraham, the coward who cannot believe the promise. Jacob, the cheat who struggles with everybody. Joseph, the immature and arrogant teen. Moses, the impatient murderer who cannot wait for God. Gideon, the cowardly Baal-worshipper. Samson, the womanizing drunk. David, the power abusing adulterer. Solomon, the unwise wise man. Hezekiah, the reforming king who could not quite go far enough. And finally, a very young Jewish girl from a small village in a remote corner of a great empire.

It never ceases to amaze me why God could not have chosen "better" people to do His work in the world. Yet if God can use them, and reveal Himself through them in such marvelous ways, it means that He might be able to use me, inadequate, and unwise, and too often lacking in faith that I am. And it means that I need to be careful that I do not in my own self-righteousness put limits on what God can do with the most unlikely of people in the most unlikely of circumstances. I think that is part of the wonder of the Advent Season

The Episcopal Eucharist 
September and October

The Episcopal Eucharist Explained

I. INTRODUCTION

Through this document we will give particular thought and expression to one special way our Lord makes himself known to us -- one way we celebrate his presence with us in the Holy Eucharist. Eucharist comes from a Greek word which means "thanksgiving." In the Eucharist we offer our thanks to God for his great gifts to us, remembering especially the life and death and resurrection of his Son our Lord Jesus Christ. The color for this day ... reminds us of the season of the Church Year [explain].

Eucharist is only one name for this service. In the Greek Church it is called the Divine Liturgy which refers to God's people worshipping him together. Sometimes it is called the Holy Communion, the Lord's Supper, and sometimes the Mass. But whatever name we call it, it is one of the most important ways for us to come to meet our Lord. We believe that he is really and truly present in the Bread and in the Wine.

This is why for almost 2000 years, Christians have come together Sunday after Sunday and often during the week. They have come to offer themselves to God and to receive Him into their lives in a very special way.

It is important for us to remember the Eucharist is not something that only a priest does; it is something we do together. A priest cannot celebrate the Eucharist alone; there must be at least one other person. What the priest does is represent us to God at the altar and to represent Christ who feeds us with the strength of his Body and Blood in the form of Bread and Wine.

There are two parts to the Eucharist which we should keep in mind as we experience the service. The first is "the Word of God," sometimes called the Ante-Communion ("ante" means "before"). This includes (1) the opening prayers, (2) lessons from the Old and New Testaments appointed for the day, (3) the Church's statement of faith, the Nicene Creed, and (4) the intercessions or the prayers of the people. The second part of the Eucharist is called the Holy Communion during which bread and wine are offered, consecrated or set apart, and then received by God's people with thanksgiving.

The service usually begins with a procession to the altar or the holy table which has been prepared in advance by the Altar Guild. Like our dining table at our own home when we are having a special dinner, there is a cloth spread over the table, and there are candles. Here the candles remind us that Christ is the Light of the World coming into our lives. If there are two candlesticks on the altar, we are also reminded that our Lord is both Human and Divine, both perfect Man and perfect God.

The procession also reminds us that the People of God, through time and history are moving toward God's Kingdom - - following the Cross of Christ, and bringing the Light of the Gospel into all the world. Lets try to think of these things during the procession, remembering that we are all part of God's family the Church.

The ministers - - that is the clergy, vergers, acolytes, and choir members, wear vestments. Vestments cover our ordinary clothing. This reminds us that the Church belongs to no particular time or place because it is both universal (in all places) and historic, (belonging to no specific time). It also keeps is from paying attention to what people are wearing, whether their clothing is new or old, the latest style or our of date. Other ministers may not wear vestments. At the Cathedral, Lay Eucharistic Ministers who bear the chalice or those who take Holy Communion to the sick and shut-in members of the parish,... as well as the lectors and intercessors, those who read the lessons and prayers,... all wear ordinary clothes. This is to remind us that we are all called to minister and all share in "the priesthood of all believers." Not all Episcopal Churches do things in exactly in the same way.

As the procession enters, the congregation stands. This helps all of us to remember that we are all participants in the Eucharist, offering God our prayers and praise together as one family.

[All stand and sing the opening hymn]

The first part of the Eucharist, the SERVICE of the WORD OF GOD is very ancient. It comes to us from a time before the birth of Jesus. The Jewish people came together to hear God's word, to sing songs, and the pray together. Remember, it was Jesus who gave is the Holy Eucharist at the Last Supper.

When all in the procession have taken their places, we begin our service by praising God, and by asking him to make our thoughts pure, and to fill us with his love.

This first part of our service is very ancient. It comes to us from the Jewish synagogue and consists of prayers and readings from the Bible. There describe our lives together with God, inspiring us in our Christian lives.

[PRIEST: BLESSED BE GOD . . . COLLECT FOR PURITY]

[7:30: This is followed by the reading of Christ's summary of the Law, stating simply our obligation of love for God and for each other.

[7:30 - SUMMARY OF THE LAW]

Next we ask God's mercy on us all by saying together the KYRIE, a very ancient prayer "Lord, have mercy", or else we say or sing together a song of praise such as the Gloria which is printed in our Prayer Book or other appropriate songs.

[KYRIE OR GLORIA IN EXCELSIS]

The celebrant now leads us in a special prayer. This short prayer is called a COLLECT because it collects our thoughts for a particular time or season of the Church's year.

[THE COLLECT FOR THE DAY]

Now we are seated to hear down to hear one or two readings from the Holy Bible. There may be a reading from the Old Testament. One of the readings may be part of an EPISTLE. An epistle is a letter. Saint Paul wrote many "epistles" or letters to his fellow Christians.

It is generally our custom to stand for praise, sit for instruction, and kneel for prayer. Not every church follows the exact same pattern of standing, sitting or kneeling, so if you are visiting another parish, try to do what the others are doing and you will feel more at home.

The Verger escorts the readers to the lectern. This emphasizes the importance of hearing God's Word.

A lay minister called a Lector usually reads the lesson or lessons from the Holy Bible. Lay ministers remind us that we all take part in the worship of the Church. At the end of each lesson the reader says :The Word of the Lord."

[To which we reply: "Thanks be to God."]

Remember that "liturgy" means worshipping together. It is important that we make our responses in a good, strong voice.

[The Old Testament and the Epistle]

Between the lessons and the reading from the Holy Gospel there is usually a hymn or a psalm or a special setting for the choir. The Gospel is always read by a member of the clergy, and if possible, it is read by a Deacon. On special occasions, the Gospel may be sung or chanted.

On most occasions, there is a "Gospel Procession". The Gospel Book is carried into the nave or center part of the Church. The Gospel Procession may be led by a verger and candles; in some parishes incense is used to symbolize the prayers of the people ascending to God. Wherever we are in the church, we turn to face the Gospel book and reader.

The Gospel Procession teaches us that it is our responsibility to carry the Good News of Jesus Christ into all the world.

Making the Sign of the Cross at this time asks God's blessing on our minds our words, and our hearts.

[THE GOSPEL]

A sermon or a shorter teaching called a homily follows the Gospel. It usually explains some of the teachings in the Gospel and other lessons.

Today this instruction will take the place of the sermon, so let us now stand and say together the words of our faith as we affirm the power and love of God as he has been revealed to us in his mighty acts. The Nicene Creed most clearly states the Church's teaching of God, Father, Son, and Holy Spirit. The Creed expresses the faith of the whole Church.

The word CREED means belief; the CREEDS of the Church teach us God the Father, God the Son, and God the Holy Spirit. They also remind us of how much God loves us as his children.

Many people bow their heads when the name JESUS is said in the creed. In this way they show their reverence for the Lord and for his holy Name. Bowing at the words which tell of Jesus birth (. . . came down from heaven . . . and was made man . . ." is another way we can show respect and honor to God. Making the sign of the cross at the end of the creed reminds us that at our baptism we were signed with the sign of the cross and made Christ's own forever. Such acts of reverence are ways in which we show outwardly what we believe inwardly.

[THE NICENE CREED]

We now turn our attention to Christ's Church and the world. Together, we pray for the Church, for world leaders, for ourselves, and for the departed. The whole church, past and present, is united together in prayer. The names of persons who are in need of our prayers and often added at this point, and there is usually an opportunity for us to speak out loud the names of people we especially want to pray for.

[THE INTERCESSION]

Now we ask God's forgiveness for those things we have done and left undone. Confession is a very important part of prayer whether we do it privately or in church with others. We all need God's forgiveness, and we know that he will forgive us when we come to him in faith and love and true repentance. After all have made their confession, the Priest says the words of ABSOLUTION, or forgiveness, assuring us that God has forgiven all those who have made a sincere confession of their sins.

[CONFESSION AND ABSOLUTION]

The first part of the service is now completed. We greet one another joyfully in the spirit of friendship and reconciliation and in the love of God, exchanging the PEACE with one another.

THE PASSING THE PEACE is a very ancient way for people to greet one another. Jesus taught us that we should love one another as sisters and brothers, and that we should forgive one another as God forgives us. When the celebrant says: "The Peace of the Lord be always with you," everyone responds: "And also with you. "Then we share God's peace with one another.

[THE PEACE]

II. THE HOLY COMMUNION

[THE OFFERTORY SENTENCE]

The Eucharist or the Great Thanksgiving begins with the offertory sentence which reminds us that all we have is God's gift and that we are offering his gifts back to him.

We now begin the second part of the Eucharist. There are four parts to this service. The First is our offering of bread and the wine. The second is the prayer of thanksgiving and the consecration of the bread and the wine. The third is the breaking of the bread. The fourth is the receiving of communion.

In the early days of the Church, worshippers brought their own bread and wine to the service. The deacons chose what was needed for the consecration, and the rest was set aside for the poor. Today we usually have lay persons who bring the bread and the wine to the altar. These may be either people from the congregation or acolytes in the sanctuary. The bread and the wine along with money collected at some services are the offerings that will be presented to God.

The bread and wine are called OBLATIONS. Bread, wine and money offered at the Altar represent our lives, our work, our recreation, our families and our community. In other words, we offer to God all that we have and all that we do. This is called STEWARDSHIP.

[THE OFFERTORY]

The minister of the altar, a priest or a deacon, "sets the table" by laying first a corporal, a white linen cloth, on which are placed a chalice (a cup for the wine) and a paten (a plate for the bread). The purpose of the corporal is to hold any crumbs which may come from the bread. Next, wine is poured into the chalice and a little water is added. This reminds us of the blood and the water that appeared when Jesus' side was pierced by a spear at the crucifixion. Tradition says that the wine and water together represent both the humanity and the divinity of Jesus, that he is both Man and God, and that we are called to share with him in his risen life.

Before the Eucharist begins, an acolyte pours a little water over the priest's fingers. This reminds us that we should all come to God's altar with clean hands and pure hearts. It has long been the custom for the head of the Jewish household to wash his hands in a similar way before the prayers at the Passover meal. Jesus probably did this at the Last Supper.

The Holy Table or Altar having been prepared, the Eucharist continues with "Lift up your heart" - - the "Sursum Corda". This is followed by the "Sanctus", the ancient hymn: "Holy, Holy, Holy," followed by the "Benedictus": "Blessed is he who comes in the Name of the Lord..." reminding us that our Lord does come to us in the Holy Communion, and that he is made known to us in "the breaking of the bread.".

[SURSUM CORDA, SANCTUS AND BENEDICTUS]

The Priest now says the GREAT THANKSGIVING or the PRAYER OF CONSECRATION.

This prayer reminds us of God's love for us, that we turned away from him, and that he sent his Son Jesus Christ to share our human nature and to live and die as one of us, so that we might be brought back to God. We are also told of Christ's death on the cross, a perfect sacrifice for the whole world, and we are reminded of the Last Supper and the words Jesus spoke over the bread and the wine. Finally, we ask for the gift of God's holy Spirit and that we might faithfully receive the precious gift of Christ's Body and Blood in the form of Bread and Wine.

In a very real way, the Holy Eucharist is a drama. It reenacts the offering of Christ and makes it real in our lives. Whether we "feel" Christ's presence or not. He is with us, according to his promise.

[THE PRAYER OF CONSECRATION]
[THE LORD'S PRAYER]

At the first Eucharist and in those of the early Church, it was necessary to break the loaves or cakes of bread so that they could be distributed for Communion. For many this breaking of bread has a special meaning: it has become a reminder of the breaking of our Lord's Body on the Cross. To symbolize this the celebrants breaks the bread saying "Allelulia, Christ our Passover is sacrificed for us." ... to which the people respond: "Therefore, let us keep the feast, Allelulia."

[THE FRACTION]

[THE INVITATION]

The gifts we presented to God in the offertory are now returned to us. Because God has accepted them, they are changed. They have become the spiritual Body and Blood of Christ. Through them we receive God's Power, Love, and Strength . . . his very life.

[THE COMMUNION OF THE PEOPLE]

The gifts we gave at the offertory, the bread and the wine, are now returned to us. But because God has accepted them and used them for his purpose, they are changed. They are not for us the Body and Blood of Christ ... his Power, Love and his strength.

Instructions for receiving communion are printed in the program, but let me remind you again how to receive the Bread and the Wine. For the bread, place your right hand over your left and hold them up chest high so that the priest can easily place the bread on the palm of your hand. You may then consume it or leave it for the minister to dip or intinct it in the wine and then place it in your mouth. If you wish to receive the chalice, please guide it to your lips. If you do not wish to receive the wine, cross your arms over your chest and the chalice bearer will pass by. After you have received the Bread and the Wine, it is appropriate to say "AMEN."

As soon as everyone has received Communion, the Bread and Wine are reverently removed to the sacristy where the chalice and paten cleaned and put away according to the custom of the parish. Some of the consecrated Bread and Wine may be reserved for the sick and those who are unable to come to church. It is kept in the Aumbry - - the beautifully adorned cabinet over which the sanctuary light burns - - symbolic of the Presence of the Risen Lord.

At the principal services on Sunday morning, Lay Eucharistic Visitors come forward to take the Consecrated Bread to the sick and shut-in members of our Cathedral congregation so that they might share with us in Holy Communion. In other words, since they cannot come to Church, we take Church to them.

It is almost time for us to go, but we should not leave before we say together the prayer of thanksgiving. After this, the priest will give us God's blessing.

[THE PRAYER OF THANKSGIVING]

We now prepare leave the Cathedral. The procession leads us out into the world around us so that we may do the work that God has called us to do . . . wherever we may be: in our homes, in our schools, in our work and in our play. We have been fed with spiritual Food. God has given us the strength to live our lives as faithful followers of Christ our Lord.

Finally, the Deacon will send us forth to do the work that God has called us to do, and we all respond by saying: "Thanks be to God."

*****

We have concluded the Eucharist where we began, in the midst of life, in a world where there is suffering and need. But we are centered, as Christ was, in a life to be lived and shared. The Eucharist is the work of the people of God together. It is not a service confined to Sunday morning. Rather, it is a way of life. It is the essence of life itself.

[THE RECESSIONAL]

[THE DISMISSAL]

 

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