Liturgical Corner

Week 20

September 7, 2021

Liturgical Note: remember, the entire Eucharist service is a single unified whole, with each part of the service contributing some necessary aspect to the whole. As we come to the last major section of the service (known as Post-Communion), notice the general overall flow of the liturgy: In the Ministry of the Word you are instructed and prepared In the Ministry of the Sacrament you are nourished and equipped In the Post-Communion Ministry you are reassured and sent out into the world.   Liturgical Location: the meal is over. However, before we depart our Lord’s Table and

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Week 21

September 7, 2021

Liturgical Note: remember that the movements and actions within the service serve three fundamental functions. First, they serve to clearly underscore and communicate the theology (or the aspect of the Gospel) central to that portion of the service. Second, they prompt and guide your individual response to that portion of the service.  Third, they join your devotion to the devotion of the entire congregation, thereby giving a unified and corporate expression to worship. Liturgical Location: the meal is over. We have thanked our host and are preparing to depart His house. As we do so it is vital to remember

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What is the Priest Doing

On and Around the Table

The Sign of the Cross

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What is the priest doing?

Liturgical Note# 16- There are two fundamental principles that define Reformed worship. The first is the Regulative Principal. Simply put, the Regulative Principle states that God determines how God is to be worshiped. As such, worship is always to be based on the clear teachings of Scripture. The second principle of reformed worship guides the manner in which we employ the aspects of worship taught to us by Scripture. It is the principle of Apostolic Simplicity. Apostolic simplicity involves three points vital to right worship:

  1. First the worship service is to be conducted with the dignity and reverence required by coming into the very presence of God. As such, we bring the best that we have (of both our individual participation in worship as well as our corporate presentation of worship).
  2. Second, worship is incarnational. God created, addresses, redeemed, and claims the whole of man. Therefore, our response to God (i.e. worship) is not limited to only one part of man. Rather, worship is to address and involve every aspect of man’s being [his heart, mind, soul, and strength (senses)].
  3. Third, every ceremony, motion, and article incorporated into the worship service is to clearly underscore and communicate the theology (or aspect of the Gospel) central to that portion of the service. Otherwise, it is to serve some necessary utilitarian purpose. Any motion, ceremony, or vessel incorporated for its own sake, for a merely aesthetic value, or on the basis of a tradition whose meaning has long since been forgotten is to be purged from the service. Likewise, the service is to be kept free from ceremonial clutter. That is, the aspects incorporated into worship are to be limited to those that clearly reflect and proclaim the central biblical focus of a given portion of the service.

In the end, the principle of Apostolic Simplicity insures that worship is reverent and simple; holistic and self-consciously Scripture based.


A. Setting the Table-even though most of the activities involved in preparing the Table are simply utilitarian actions, nonetheless they are meant to be visible. That is, the preparation of the meal is intended to guide and to prompt the preparation of the individual’s heart Furthermore, there are three prayers that I say during the setting of the table that cast light on the basic theology of the meal.


–Eucharist for Bread: Lord I praise and thank thee for thy spiritual presence with thy people at thy Table today, as it is written, “Let us come before His presence with thanksgiving; Let us shout joyfully to Him with psalms”.


–Eucharist for Wine: Lord I praise and thank thee for the grace procured by your blood; grace that not

only forgives our sins but also cleanses us from all unrighteousness. Work efficaciously in the specific areas of need of each person here today.


Hand Washing– Lord, I am unworthy to minister either your Word or Sacrament, except by your grace and your command.


B. Consecration

Institution: Remember the institution directs our faith to Christ’s onetime Sacrifice and directly identifies the bread and wine with the Sacrament Christ instituted for His people. As such every action incorporated in this portion of the service is to underscore the primary function and meaning of the Institution.


(1) ALL glory be to thee, Almighty God, our heavenly Father, for that thou, of thy tender mercy, didst give thine only Son (2) 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: (3) For in the night in which he was betrayed, (4) he took Bread; and when he had given thanks, he brake it, and (5) gave it to his disciples, saying, Take, eat, this is my Body, which is given for you; Do this in remembrance of me (6). Likewise, after supper, (7) 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 (8).


  1. The prayer begins with arms extended thus continuing the praise and worship begun by the Preface and the Sanctus (as such we are reminded that the entire Sacrament is a service of praise and thanksgiving for the salvation Christ accomplished for us on the cross). At the same time, the priest’s outstretched arms indicate that the congregation is fully participating in this act of worship (i.e. the priest is leading them in prayer/worship. He is not doing the praying/worshiping for them).
  2. At the name of Christ we bow in worship thus acknowledging His Lordship as well as His spiritual presence

Philippians 2:10 that at the name of Jesus EVERY KNEE SHOULD BOW, of those who are in heaven, and on earth, and under the earth,11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Matthew 18:20 “For where two or three have gathered together in My name, I am there in their midst.”

  1. Three times during the consecration we ring the Sanctus Bells (once as the consecration begins and then as each element is set apart). Originally the bells were to alert those who did not speak Latin that the consecration of the elements had occurred (thus the name Sanctus Bells). Today we continue their use to remind the congregation that the bread and wine are being set apart. Therefore, from this point on in the service we are no longer to respond to the elements as mere bread and wine. Rather, we are to receive them as signs and seals of Christ’s onetime sacrifice.
  2. During the consecration we intentionally imitate Christ’s actions at the Last Supper thereby identifying what we are doing with the meal Christ instituted and commanded. Thus, we give thanks, we take, and we break the bread. [Note: it is at this point that we break the bread (i.e. that the fracture occurs). The reason is that it is at this point that the bread is identified with the meal Christ instituted and set apart as a sacramental element. The later fracture (at the Peace) is not sacramental (the elements are already consecrated). Rather, it is distributive and reflective].
  3. The rehearsal of Christ’s actions at the Last Supper continues as the priest holds the broken bread outward in his hands thus recalling Christ’s giving of the bread to the disciples. Later, at the Peace, the priest will repeat this action. However, this time he turns, faces the congregation, and in the name of Christ offers the same sacrament to God’s people.
  4. At the words, “Do this in remembrance of Me”, the bread (and later the cup) are elevated. In both cases, the elevation shows the congregation the “this” that we are commanded to do. In other words, the elevation serves to visually connect the elements with the words of Christ’s institution. This bread is now set apart as a sign and seal of Christ’s body. This wine is now set apart as a sign and seal of Christ’s blood. As such, the congregation’s faith is directed to receive the elements according to spiritual reality they represent. Notice: our faith is directed by word (the Institution), sound (bells), and sight (elevation)
  5. The Priest takes, thanks, and gives the cup – see #4 above
  6. See #6 above
  7. Note from this point onward the priest will hold his thumb and forefinger together as he prays. The reason is so that no crumbs of the consecrated bread will fall on the floor and be walked upon. As such, this posture serves as an important visual reminder of the respect which we are to show for what has been set apart for the worship of God. It is not to be treated lightly but handled with dignity and care.


Oblation–Remember the Oblation and Invocation serve as prayers of summary and intent. That is, they state what we are doing and why we are doing it. As such, every action incorporated in this portion of the service is to underscore the primary function and meaning of the Oblation and Invocation.


(1) WHEREFORE O Lord and heavenly Father, according to the institution of thy dearly beloved Son our Savior (2) Jesus Christ, we, thy humble servants, do celebrate and make here before thy Divine Majesty, with these thy (3) 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.

  1. As the Oblation begins, the priest will narrow the extension of his arms as a sign of focus. It is the bread and wine that are set apart as sacramental elements (not candle sticks or prayer books). As such, this action serves to direct the focus of the entire congregation to the meal before them (our minds are not to wander).
  2. At the name of Christ we bow in worship thus acknowledging His Lordship as well as His spiritual presence at the Table.
  3. We make the sign of the cross over the bread and wine thus identifying them as that which is set apart for the worship of God. Furthermore, the sign of the cross both reminds us and gives us the assurance that what is offered in God’s name is accepted by God on the basis of Christ’s all sufficient offering.


Invocation– The Oblation and Invocation serve as prayers of summary and intent. That is, they state what we are doing and why we are doing it. As such, every action incorporated in this portion of the service is to underscore the primary function and meaning of the Oblation and Invocation.


AND we most humbly beseech thee, O merciful Father, to hear us; and, of thy almighty goodness, vouchsafe to (1) bless and sanctify, with thy (2) Word and Holy Spirit, these thy gifts and creatures of bread and wine; that we, receiving them according to thy Son our Savior (3) Jesus Christ’s holy institution, in remembrance of his death and passion, may be partakers of his most blessed (1) Body and Blood.

  1. We make the sign of the cross over the bread and wine thus identifying them as that which we ask God to bless and set apart for His worship and renewing our focus on them. Furthermore, the sign itself reminds us that we offer these elements to God in Christ’s name. That is, we offer them according to Christ’s will (or command) and on the basis of the merits of Christ’s all sufficient Sacrifice (vs. our own merits or the merits of things we offer)
  2. As mentioned above, the Invocation makes the theology of the Institution explicit. By stating what we are doing and how it is being done, the Invocation allows the congregation to participate in the consecration with prayers that are fully informed and rightly directed. Here the priest holds his hands over the bread and wine thus once again identifying them as that which the prayer asks God to set apart. Simultaneously, the prayer reminds us that it is the Holy Spirit (not the priest) who sets apart the elements as sacramental. Furthermore, we are reminded that the Spirit always consecrates according to God’s Word. That is, He only sets apart what Scripture commands for the reasons that Scripture commands it.
  3. At the name of Christ we bow in worship thus acknowledging His Lordship as well as His spiritual presence


Communion Prayer– the Communion Prayer underscores the active nature of the Eucharist. That is, it reminds us that each party brings to the table what is his to offer. Christ brings the grace of His one time Sacrifice and we bring our need and thanksgiving. As such, every action incorporated in this portion of the service is to underscore the primary function and meaning of the Communion Prayer.


AND we earnestly desire thy fatherly goodness, mercifully to accept this our (1) sacrifice of praise and thanksgiving; most humbly beseeching thee to grant that, by the merits and death of thy Son (2) 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. And here we (3) offer and present unto thee, O Lord, our selves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee; (4) humbly beseeching thee, that we, and all others who shall be partakers of this Holy Communion, may worthily receive the most precious (5) Body and Blood of thy Son (2) Jesus Christ, (6) be filled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him. And although we are (7) unworthy, through our manifold sins, to offer unto thee any sacrifice; yet we (4) beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offences, through (2) Jesus Christ our Lord; (8) by whom, and with whom, in the unity of the Holy Ghost, all honor and glory be unto thee, (9) O Father Almighty, world without end. Amen.

  1. At this point in the prayer, the priest extends his arms outward visually underscoring that the offering we bring is one of praise and thanksgiving and that it is offered in response to Christ’s one time, all sufficient, Sacrifice.
  2. At the name of Christ we bow in worship thus acknowledging His Lordship as well as His spiritual presence
  3. Next the priest cups his hands together and presents them to the Lord as a visual reminder that just as Christ redeemed the whole of life so too we are to respond by offering all that we are, do, and have to God’s service.
  4. Throughout the service, the liturgy reminds us that approaching God’s throne is a privilege of His grace. Therefore, we do not come presumptively or casually. Rather, we come humbly asking God to mercifully receive our prayers. Thus, as the liturgy reminds us of the proper disposition of prayer, we respond by bowing our head as a visual expression of our humble reverence.
  5. Again, we make the sign of the cross over the bread and wine thus identifying them as that which is set apart for the worship of God and renewing our focus on them.
  6. Here the celebrant crosses himself (and thus invites the congregation to do the same) as a prayer asking God to fill us (mark us) with His grace and favor. At the same time the sign of the cross assures us that God has provided every blessing and grace for His people through the Cross.
  7. The priest underscores our unworthiness and the woe it brings by symbolically beating his breast. As such, we have a stark visual reminder that our offerings to God are not made on the basis of original merit but rather on the basis Christ’s onetime Sacrifice.
  8. As the prayer underscores the unity of the Trinity, the priest takes the bread in hand and makes the sign of the cross three times over the chalice. This action then visually underscores the unity of the Trinity as well as the fact that our salvation is the work of the whole Godhead. At the same time, this action also underscores the unity of the Sacrament. That is, the two elements are each part of one and the same sacrament. They both point to the same Savior and to the same onetime sacrifice. Likewise, both are to be received by God’s people as often as the meal is celebrated.
  9. Finally, the prayer concludes with the elevation of the bread and wine. That is, we conclude the entirety of the consecration by offering our celebration of the Supper as well as our faith in what it represents to God in worship and thanksgiving.

on and around the table

Liturgical Note- remember, every ceremony, motion, and article incorporated into the worship service is to clearly underscore and communicate the aspect of the Gospel central to that portion of the service. As such, the actions and motions around the Credence Table are meant to be visible. That is, the preparation of the meal is intended to guide and to prompt the preparation of the individual’s heart

 

  1. Vestments

 The Alb- The alb is the long, white, robe warn by the ordained clergy during the Eucharist service (as well as various other services). It is the oldest vestment of Christian worship, tracing its origins back to the ancient Church.  The word alb is taken from the Latin “alba” and means “white”. The alb represents the white robes warn by the saints in Revelation. It also resembles the white robes warn during Baptism. As such, the alb reminds the congregation that they are the people of God and are priests that have come to serve before their Father’s throne (the priesthood of all believers).


Revelation 7:9 After these things I looked, and behold, a great multitude, which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, and palm branches were in their hands; 14 “These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb.15 “For this reason, they are before the throne of God; and they serve Him day and night in His temple; and He who sits on the throne shall spread His tabernacle over them.


Likewise, the alb (together with the rope cincture used to tie the alb) resembles the clothing worn by shepherds and thus reflects the priest’s role as the spiritual shepherd of the local congregation (I Peter 5:2). As such, the alb serves as a visual reminder to the congregation of who we are and what we have come to do as the priest shepherds us through the corporate work of worship.


The Stole and Chasuble- The Stole is a garment that indicates ordination and office within the Church. The word stole derives from the Latin stola, which means “garment”. The most likely origin for the stole is the scarf of office used durning the Roman Empire. The scarf of office served to identify a person as an official and to denote their rank. In the same way, the primary function of the stole is to identify the minister as one who has been called, trained, examined, ordained, and officially installed to minister God’s Word and Sacraments in a local congregation on behalf of the Bishop and the Church. Listen to the words of the Ordination service

TAKE thou Authority to execute the Office of a Priest in the Church of God, now committed to thee by the Imposition of our hands. And be thou a faithful Dispenser of the Word of God, and of his holy Sacraments; In the Name of the Father, and of the Son, and of the Holy Ghost. Amen.


The chasuble is the outermost liturgical vestment worn by the priest who officiates at the celebration of the Eucharist. The Chasuble (as with the stole) normally follows the liturgical color of the season. The word chasuble is taken from the Latin “casula” and means “little house,”. Originally, it was simply the outer traveling garment (resembling a  poncho) common in the late Roman Empire. From early times the Chasuble has served as an important visual reminder that the service has moved from the Ministry of the Word to the Ministry of the Sacrament. As such, it further sets apart the Eucharist service, which is exclusive to God’s people, from the general service of the Word, which is open to all.


At the same time, the chasuble serves another important purpose. It is worn only by the priest who is celebrating (setting apart) the sacrament for that particular service. As such, it indicates who is responsible for the propriety of the service, the purity of its administration, and the proper provision for any remaining elements left over after the service. It is thus that the remaining wine in the chalice is always offered first to the celebrant (the one wearing the chasuble), whose responsibility it is to insure its proper and reverent disposal. Bottom line: the chasuble is not a fancy dress addition to the service. Rather, it serves as a very important visual reminder of the season, the sacrament, and the one responsible for the propriety of the service.


 

  1. Articles on the Credence Table

The Credence Table- the credence table is a small side table usually placed near the wall on the Epistle side of the sanctuary. It contains the various items that are used in the Eucharistic celebration, (e.g. the bread and wine prior to their consecration, a Lavabo bowl, and a purificator towel for the lavabo).


Question: Why is it called the Credence Table? Credence means creed (from the Latin credens, that which is believed, also credo, I believe). Thus it is the Creed Table. Why? It holds the bread and wine, the visible creed we profess (or better the creed we profess made visible). Likewise, it is by that profession (by faith) that we receive these signs (this visible creed) as the sacrament of the New Covenant itself.


The Cruet and Flagon – A cruet is the vessel that contains either the wine or water to be consecrated for the Eucharist celebration. If more than one chalice is used during the administration of Communion, a flagon (a larger vessel filled with wine and sometimes mixed with water) is placed on the altar during the preparation of the Table. However, please note: any additional chalices being used are brought to the altar after the consecration. Why? There should only be one chalice on the altar during the consecration since there is only one Savior and only one sacrifice by which men are saved.


The Host Box- the Host box is a covered vessel used for holding and transporting the Eucharist bread prior to consecration.


The Lavabo bowl- the lavabo is a bowl which the priest uses for the ceremonial washing of his hands prior to the consecration and serving of the Sacrament. The primary purpose of the washing is not hygiene but rather the spiritual purity necessary to minister before the Lord. As such, the washing serves as both a prayer asking God for the grace by which alone we are made pure as well as an outward reminder to the congregation of their need to turn to the Lord for cleansing in preparation of their coming to the Table. The name Lavabo means, “I shall wash”, and is derived from the words of Psalm 26.

Psalm 26:6 I shall wash my hands in innocence, And I will go about Thine altar, O LORD, 7 so that I may proclaim with the voice of thanksgiving, and declare all Thy wonders.

 

 

III. On the Altar

The cloths on the altar are linen because Jesus’ burial cloths were linen.

Mark 15:46 And Joseph bought a linen cloth, took Jesus down, wrapped Him in the linen cloth, and laid Him in a tomb.

Furthermore, most articles on the Table bare the name of some funarary item (e.g. pall, fair linen, and etc…) thus pointing to Christ’s one time death and sacrifice.


The fair linen is the long, white linen cloth. It is the same depth as the the altar, but is longer, so it hangs over the edges to within a few inches of the floor. It symbolizes the shroud in which Jesus was wrapped for burial. Five small crosses are embroidered on the fair linen – one at each corner of the altar, and one in the middle of the front edge. These symbolize the five wounds of Jesus. The fair linen should be left on the altar at all times even as it was left in the tomb (thus this practice together with the unbloodied wound marks proclaim the Resurrection). When the fair linen is removed for replacement or cleaning, it should be rolled and not folded. This practices probably reflects John’s account:

John 20:7 and the face-cloth, which had been on His head, not lying with the linen wrappings, but rolled up in a place by itself.

 

The burse is ordinarily made of two square pieces of stiff material. These two pieces are bound together at three edges, leaving the fourth open to receive the bread. The burse is placed on top of the chalice veil and is used to hold the Eucharistic bread prior to consecration. The burse may find its origin in the linen bags or large plates (patens) used to collect the bread offered by the people. It may also hearken back to the linen napkin (Afikomen) hidden during the Passover meal to represent the Messiah’s death and burial as well as His Resurrection.  As such, the burse would then symbolize the grave in which Christ’s body was laid (which by the time of the meal, once the bread is prepared, is empty). The term burse is taken from the Latin, bursa, meaning “hide” and thus later “purse” or “pouch”.

 

The chalice veil serves much the same function as the veil in the Old Testament Temple. However, to understand that function, we must first remember that the Eucharist service is divided into two parts: the Ministry of the Word and the Ministry of the Sacrament. While all are invited to partake of the Ministry of the Word only believers are allowed to share in the Ministry of the Table. Thus the veil serves as a stark reminder that the table is exclusive to the people of God. At the same time, it keeps that which is sacred and intimate from being gazed upon by unbelieving eyes. In Second Corinthians Paul give a beautiful explanation of the very principle behind the Chalice Veil:

2 Corinthians 3:14 But their minds were hardened; for until this very day at the reading of the old covenant the same veil remains unlifted, because it is removed in Christ. 15 But to this day whenever Moses is read, a veil lies over their heart; 16 but whenever a man turns to the Lord, the veil is taken away.


The pall– in a burial service, the funeral pall is a linen covering that is laid over the casket. It is most often white representing the Resurrection and it symbolizes God’s covering and protecting the person even in death (they are in Christ). In the same way, the Eucharist Pall covers the chalice. It underscores that God did not abandon Christ to the Grave but raised Him up on the third day. Its purpose is to cover and protect the chalice from any impurities that may fall into the wine during the service.


The paten is the plate on which the bread is placed for consecration. The word paten comes from the Latin, patina, which is taken from the Greek patane meaning platter. In the first centuries, such vessels were used to collect the offerings of bread made by the congregation and also to distribute the consecrated fragments to the communicants. Later, when the offering of bread by the people became less common, the paten became smaller and was no longer used to collect the bread.

 

The purificator is a linen napkin used to “purify” (i.e. clean) the chalice during and after communion. Its name is taken from the Latin purus (pure) and facare (to make).


The ciborium is the covered cup or dish used to hold the consecrated bread during its distribution. The name ciborium means cover, thus indicating a covered container. (The term may also be used to refer to the cover or canopy over an altar in many large cathedrals.)


The mixing of wine and water- The mixing of wine and water in the Chalice during the preparation of the Table is not necessary for the Sacrament. However, it is done to symbolize the water and blood which flowed from the Savior’s side.  

John 19:34 but one of the soldiers pierced His side with a spear, and immediately there came out blood and water.


It also serves as a reminder that Baptism, no less than the Lord’s Table, has its basis in Christ’s redeeming work on the Cross.


Making the sign of the Cross

First, making the sign of the Cross is not necessary or required by the Anglican tradition. However, many of our members gladly use it in their worship and devotion.

 

The sign of the cross is a very ancient practice. It is mentioned as early as the third century by Tertullian as the standard practice of believers. The sign of the cross probably arose as the early Church sought to distinguish itself from the Old Testament system still practiced by the Jews. Thus, the sign of the cross replaced and represented a fulfillment of the Aaronic blessing of Old Testament (hands raised).

 

At its heart the sign of the cross is always an act of identification and assurance.

 

First, the sign of the cross identifies something as being placed before God (that something may be a prayer, an amen to a prayer or blessing, an act of  worship, a deed of service, someone seeking a blessing, something to be set apart for use in God’s house, or etc….). Regardless, the sign of the cross reminds us that what we bring is to be offered to God in God’s name (i.e. according to His will and on the basis of Christ’s all sufficient sacrifice).

 

Second, the sign of the cross provides assurance, reminding us that when we turn to God in His name (i.e. according to His will), He hears us and grants us His blessings and favor on the basis of Christ’s all sufficient sacrifice. Notice then:

 

The sign of the cross serves as book ends to a particular act of devotion: it reminds us of our focus (God’s will) as well as gives us the assurance that God accepts our devotion and grants His promises in light of Christ’s sacrifice.

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