Saint Mark’s Episcopal Church

18313 Lappans Road, Boonsboro, MD. 21750

301-582-0417                                                                                       stmarks@myactv.net

 An Instructed Eucharist

Held most recently on Sundays, September 10th and 17th, 2006

BEFORE WORSHIP BEGINS:

Part I:  The Setting, Vestments, Vessels and Holy Actions

A:        Each Sunday we gather in this place as God’s people to worship Him.  Today we are going to learn more about our worship in the Episcopal Church by participating in the first half of an instructed Eucharist.  Today we will learn about our Church—its setting and furnishings, the vestments and holy actions of worship, and the first portion of the Holy Eucharist, called the service of the Word.

B:        Next week we will continue with our instructed Eucharist and learn about the service of Holy Communion and the special vessels used in that portion of our worship.  It will help if you follow the service in the Book of Common Prayer.  This is our book of common—that is “community” —prayer, full of worship services and other resources for personal spiritual growth.  In the Episcopal Church, the congregation is expected to take an active role in worship.

B:        The word “liturgy” means “the work of the people,” so before we begin our worship we want to be clear about what “church” really means.  “Church” is not just a building or a worship service on Sunday.  To be the “church” means we are the Ekklesia, the People of God.  If we simply come to this place and then leave without putting the words we hear and speak into practice, we are not doing liturgy.  “Worship” means we are doing something “worthy” or worthwhile, something that makes a difference in our lives. 

A:        The primary worship service in the Episcopal Church is the Holy Eucharist.  “Eucharist” means “thanksgiving.”  We thank God for giving us his Son, Jesus, to show us the way of love.  During the Eucharist, Jesus is present in a special way here in Church, in the bread and wine and among his people, baptized into his name, seeking to do his will.  Yet we are also joining with all those who are Christians in every place and every time, even those who now share eternal life in the “communion of saints.”

B:        Before we begin our liturgy, take a look around you.  You, the people, are sitting in a pew in the portion of the church building called the “nave.”  Yes, this word IS related to the word “naval,” meaning “pertaining to a ship.”  If you look up into the ceiling, you might imagine that it is the hull of a ship turned upside down.  This is a typical feature of the type of architecture of this building, which is called “Gothic.”  Being in the nave reminds us that, like Noah, we are one family saved and sailing together in one ship built through the direction of God. 

A:        The portion of our building up front is called the chancel, an old word for “lattice” or “cross bars” reminding us that in Gothic architecture the chancel is often marked by the presence of a gate, such as the rood screen we have here.  “Rood,” spelled r-o-o-d, is an ancient word for the cross, mounted high and under which we all pass to enter the holy area called the “sanctuary.”   In the chancel are found the lectern, from which the lessons are read, and the pulpit, a Latin word meaning stage, from which sermons are delivered.  

B:        The sanctuary in our church is marked by the altar rail where we kneel to receive Holy Communion.  Inside the rail are the bishop’s chair, the altar, the credence table and the ambry.  Each parish church has a chair set aside for the bishop, the chief priest of our Diocese.  Our bishop’s chair has a carved miter, the special hat worn by a bishop to symbolize the flame of the Holy Spirit.  The altar has the central location and is the focus of the entire interior of the church.  It is the place where the bread and wine are transformed by the Holy Spirit and the prayers of the church into the body and blood of Jesus Christ.  Candles, which remind us that Christ is the light of the world, and flowers, which remind us of the joy of the resurrection, often decorate the altar.  The Cross, however, attracts our attention the most.  To the right of the altar is the credence table, a place to put extra dishes and unblessed wine, bread and water.  The ambry is a box where blessed wine and bread are stored for use during the week for those who are shut-in or sick.  The candle on the wall signals that the blessed wine and bread—the body and blood of Christ—are present.      

A:        Now that we are comfortable in our setting, let us turn to the vestments that our liturgical participants wear.  Let’s get dressed!  Will our models please come forward?  Our vestments are all based on the actual clothing of the times of Jesus and the early apostles.  There are two main garments worn by both clergy and laypersons, which are based on the main garment worn by both men and women of Jesus’ day. 

B:        The cassock is like a long dress and often buttons or snaps up the front.  Over the cassock is worn a long white “surplice” or a short “cotta.”  “Surplice” means over-garment, and cotta is a “cut-off” surplice.  The alb is a white wrap-around garment either with or without a hood.  It is reminiscent of the habits worn by monks or nuns.  “Alb” means “white,” the color of purity, of baptism and celebration.  A rope-like cincture secures albs.  The knots on the ends may symbolize the cords with which Jesus was whipped on Good Friday. 

A:        Bishops, priests and deacons wear a stole around their necks, a long piece of cloth, which is the color of the liturgical season.  Deacons wear their stoles over one shoulder like a servant wearing a towel, showing their special ministry to those in need.  Priests and bishops wear their stoles over both shoulders, sometimes crossed, to show that they have taken the “yoke” of Christ’s ministry.       

B:        The priest or bishop, when celebrating the Eucharist, often wears one additional garment.  The chasuble is patterned on the outer garment worn in ancient times—almost like a cape or poncho.  It is also in the color of the liturgical season, matching the hangings on the lectern, pulpit and altar. 

A:        A word now about holy actions such as bowing and crossing.  None of these are required in the Episcopal Church, but many are practiced as aids to devotion.  You may do the following:  bow or kneel before you enter and as you exit your pew; bow when the cross is carried past you by the crucifer, bow at the mention of Jesus’ name; make the sign of the cross, touching your forehead, heart and both shoulders, left and right--as you kneel, before and after prayer, at the time of the absolution, at the blessing, before and/or after you take communion, at the mention of eternal life or the Holy Spirit.  Most people have learned and adopted these actions over a period of time, taking on those that assist them in becoming close to Jesus. 

B:        The church is now ready for our liturgy.  The altar is set with the necessary vessels, and all the participants are wearing their vestments and are in their places.  You may also prepare yourself for worship by saying a prayer after you enter the Church. 

 [Let us begin our worship with our processional hymn.]

OPENING SENTENCES, COLLECT, GLORIA, COLLECT OF THE DAY

A:        Now we begin the liturgy.  There are two main sections in our Eucharist service:  The Word of God, sometimes called the service of the “Word,” and The Holy Communion.  Our Book of Common Prayer is designed so that the service of the “Word,” that is prayers and scripture readings, may take different forms, such as the marriage ceremony or the burial service, while the Holy Communion has as its purpose the celebration of Christ’s presence.  Our liturgy depends heavily on phrases and words taken directly from the Bible.  Many parts of it have been used since the time of the Apostles. 

B:        We begin with a greeting and response between the celebrant and the people.  Next we can use a prayer sometimes called “The Collect for Purity” in which we pray for the ability to participate with the right spirit.  Following this prayer, we say or sing “The Gloria,” which begins with the words the angels said to the shepherds announcing the birth of Jesus Christ.  [At other times, like today, we sing a song of praise, a hymn or one of the canticles from our hymnal.]  During the penitential seasons of Advent and Lent, we use other ancient hymns of the Church which are sometimes called by the original Greek words of the opening phrase:  the Kyrie which means Lord have mercy, or the Trisagion (Tri-SA-jee-on) which means Holy God.   

A:        The Collect of the Day is a prayer written specifically for each Sunday of the Christian year as well as each holy day.  The Collects have their own section in our Book of Common Prayer.  Let us now begin our liturgy. 

LESSONS, PSALM, GOSPEL

A:        The next portion of our liturgy contains the lessons, or readings, assigned for each Sunday in a three-year cycle.  A complete list of these readings is found in the back of the prayer book.  Over a three-year period, we use readings taken from the entire scope of the Bible, representing a comprehensive plan of Bible study.  In this way, we are exposed to God’s plan of salvation beginning with Genesis, developed by the prophets, fulfilled in Jesus Christ, spread through the world by the Apostles and coming to its end in the Book of Revelation. 

B:        The first reading is followed by a Psalm, often read responsively to remind us of its origin as a hymn in ancient Jewish worship.  All 150 Psalms are printed in a special section of our prayer book.  The second lesson is sometimes called the “Epistle” a word that means “letter,” as many come from the letters written to the early Christians. 

A.        The reading of the Holy Gospel is a highlight in the service of the “Word.”  Gospel means “Good News.”  We stand to honor the Good News of Jesus Christ and our willingness to follow his example and teachings.  We hear a sermon, directly after the Gospel, which helps us to enlarge our understanding of the lessons and how to apply God’s word to our daily lives.  Today this commentary takes the place of the sermon.  We will now continue with the lessons. 

CREED, PRAYERS, CONFESSION, PEACE, ANNOUNCEMENTS

A:        After the sermon, we stand to affirm our faith using the Nicene Creed.  The word “creed” means “belief.”  Together we recite what we believe about the Father, the Son and the Holy Spirit.  If anyone asks you what you believe, tell him or her about the Creed.

B:        After stating what we believe, we begin to put Word into ACTION—and the first thing we do is PRAY.  This is our chance to ask God to help the Church, the world and the people around us.  Several forms are provided as an outline for us to use. 

A:        The Bible says “we have all sinned and fallen short of the glory of God.”  By ourselves we cannot accomplish anything worthy of God.  We hurt ourselves, each other, God and God’s world by what “we have done and left undone.”  The Confession is a prayer that helps us admit that we are wrong and hurtful and in need of God’s help to forgive others and ourselves.

B:        As we remember our sins and admit our need for God, the priest stands and reminds us that God has forgiven us.  What a relief to know that God loves us in spite of our failures and is always there to strengthen us to try again! 

A:        Now that we have made peace with God, we can make Peace with others and demonstrate the unity of the Holy Spirit given by God.  The priest invites us to share the sign and action of peacemaking with those nearby.  We also use this time to express our unity and Christian fellowship by highlighting community concerns and news in our announcements.   Part 1 of our Instructed Eucharist is now over.  Next week, we will continue with the second portion of our worship and commentary about the vessels we use for Holy Communion.  Let us now continue with the Nicene Creed.

Part 2, Instructed Eucharist:

The Holy Communion, Vessels and Liturgy

A:        Last week we learned about the vestments and actions of our worship as well as the first part of our liturgy.  Today we are continuing with the second portion of our worship as well as commentary on the vessels we use for Holy Communion. 

B:        With the sharing of the Lord’s peace, we have finished the Service of the Word and move toward the second portion of our liturgy, The Holy Eucharist.  There are four actions contained in this portion of our liturgy, actions that exactly follow those of Jesus at the Last Supper:  We Take bread and wine, Bless them, Break the Bread and Share them together—Take, bless, break, share.  We receive the bread and wine, not just to remember Jesus, but as holy food for holy people in this day and time. 

A:        In the offertory, we TAKE the gifts from God’s creation that he shares so generously with us and we offer them—gifts of bread, wine, money and, often, music.  They represent our lives and livelihood, everything that has happened to us:  the bitter and the sweet, the bad and the good.  Each one of us presents something every time we come to worship.  Think carefully about what you are presenting! 

B:        There are special vessels and cloths used in our celebration of the Holy Eucharist.  Let’s begin by noticing that the altar is set a bit like a formal dining table.  There is a long white cloth like a table cloth that is called the “fair linen,” as it was once directed that it be made of linen and still is today.  Next, we have a small square cloth something like a placemat, called the “corporal.”  “Corporal” refers to “corpus” or “body” of Christ, reminding us of the white cloth that covered the face of Jesus and was found in the empty tomb by the disciples.  On the corporal is placed the chalice, or cup; next comes the purificator, like a napkin; and then the paten, or plate for the bread.  On the paten rests a large piece of bread that the priest uses in the celebration.  Next comes a stiff piece of white cloth called a “pall,” the same word used for the large brocade cloth that covers a coffin at a funeral.   Finally, a brocade cloth called a “veil” is added and finally one more piece called a “burse,” a flapped container for extra purificators.   

A:  Two small pitchers called “cruets” are used to hold wine and water used in Holy Communion.  The water is added to the wine to remind us of baptism and the presence of the Holy Spirit.  At some services we use a small silver bowl and towel for the priest or bishop to wash his or her fingers, not because they are dirty but to remind us that we are getting ready for a holy moment.  If all this seems complicated, remember it only takes bread, wine, a priest and another person (or people) for a celebration of the Holy Eucharist.  All of these symbols, vessels and vestments are only useful in that they stimulate our imaginations, our eyes, our ears and our senses, engaging our whole person in the act of worship.  They remind us of the history of our church, the past from which we have come, the generations of Christians long gone, who have worshipped in a similar fashion for thousands of years and, in our case, using these same silver chalices for over 150 years.                          

B:        The offerings are received, and the table is set.  We are ready to begin the second action of the Holy Eucharist, in which the bread and wine are blessed using a prayer called The Great Thanksgiving.  It begins with a set of responses that come to us from ancient Jewish sources.  We are invited to “lift up our hearts,” and we respond with our willingness to receive God’s invitation of new life in Christ. 

A:        The Eucharistic Prayer that follows tells the history of God’s love for us from the beginning until now.  We are reminded that God’s creation has been ruined by sin.  We are reminded of our need for God’s gift of salvation in Jesus Christ.  This prayer reminds us of the actions of Jesus at the Last Supper.  Christians have repeated these words and shared in the Holy Eucharist daily and continually since the time of the resurrection. 

B:        Listen carefully to the words of your priest, and follow her actions as she touches the vessels that hold the bread and wine.  Realize that Jesus himself is present!  It is his life we share, his body and blood that are our spiritual food.  We pray for the presence of the Holy Spirit to bind us together as one people of God. 

A:        At the end of the Great Thanksgiving, we respond “Amen!”   The word “amen” means we agree with and are willing to act on what has been said.  We then pray together the prayer Jesus gave to his disciples as a model of perfect prayer:  the Lord’s Prayer.  After that, there is a moment of silence as the bread is broken, the third action of the Holy Eucharist.  Jesus had to die so that we might be saved.  The bread must be broken in order to be shared. 

B:        We now come to the fourth action of the Holy Eucharist, the sharing of the bread and wine.  Communion may be received by any person who has been initiated, that is baptized, as a Christian, no matter what congregation, no matter what age.  Communion may be received either kneeling, as is customary at St. Mark’s, or standing, which was the custom of the early Church before the time of pews and kneeling rails.  Kneeling is often a sign of devotion; standing is also a sign of the resurrection.  We will now continue with our service. 

CONSECRATION, LORD’S PRAYER, FRACTION, COMMUNION OF THE PEOPLE.

A:        The liturgy is almost over, but our service has just begun.  The prayer following communion, the blessing and the dismissal prepare us to go forth to do God’s work, strengthened by the Holy Spirit. 

B:        We respond, “Thanks be to God!” in joyful response to God’s gift to us in the Holy Eucharist.  We depart having been renewed in God’s word, fed by God’s food, and strengthened by God’s Spirit, ready to be disciples of Jesus Christ in all that we say or do.