Instructed Eucharist June 30, 2019, 3 Pentecost PDF
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An <strong>Instructed</strong> <strong>Eucharist</strong><br />
Sunday, <strong>June</strong> <strong>30</strong>, <strong>2019</strong><br />
<br />
Eight-thirty and Ten o’clock in the morning<br />
The Third Sunday after <strong>Pentecost</strong>, Holy <strong>Eucharist</strong>: Rite II<br />
The Reverend De Freeman, Rector<br />
The Reverend Dr. Mary Jayne Ledgerwood, Associate Priest<br />
860 North Section Street ✜ Fairhope, AL 36532 ✜ phone | 251-928-2912 ✜ website | www.stjamesfairhope.org<br />
We are a community anchored in Christ, seeking God, sharing His love and serving others.
What is <strong>Eucharist</strong>?<br />
It is the celebration of Christ’s Body & Blood, and the principal act of Christian worship. The <strong>Eucharist</strong><br />
is also called the Lord's Supper, Holy Communion, the Divine Liturgy, the Mass, and the Great<br />
Offertory (BCP, p. 859)<br />
The term <strong>Eucharist</strong> comes from Greek and it literally means “thanksgiving.” Jesus instituted the<br />
<strong>Eucharist</strong> on the night he was betrayed, taking the bread and wine at the table and sharing it with his<br />
friends. This simple meal we refer to as the last supper. He identified the bread with his body and the<br />
wine with his blood of the new covenant. Jesus commanded his disciples to "do this" in remembrance<br />
of him (see 1 Cor 11:23-26; Mk 14:22-25; Mt 26:26-29; Lk 22:14-20).<br />
The Last Supper provides the basis for the fourfold <strong>Eucharist</strong>ic action of taking, blessing, breaking, and<br />
sharing. Christ's body and blood are really present in the sacrament of the <strong>Eucharist</strong> and received by<br />
faith. Christ's presence is also known in the gathered <strong>Eucharist</strong>ic community.<br />
In the BCP, the whole service is entitled the Holy <strong>Eucharist</strong>. The first part of the service is designated<br />
the Word of God (Liturgy of the Word). This is based on the liturgies (services) of the synagogues<br />
during first century Judaism. This usually includes the entrance rite, the lessons and gradual psalm, the<br />
gospel, the sermon, the Nicene Creed, the prayers of the people, the confession of sin and absolution,<br />
and the peace.<br />
The second portion of the service is designated the Holy Communion (Liturgy of the Table). This<br />
follows the prayer pattern for Passover meals. This portion of the service typically includes the<br />
offertory, the consecration of the bread and wine in the Great Thanksgiving, the communion of the<br />
people, and the concluding prayers of thanksgiving, the dismissal, and either a blessing prior to the<br />
dismissal or a solemn prayer.<br />
An <strong>Instructed</strong> <strong>Eucharist</strong><br />
Introduction<br />
Our Rite originates from the Sarum (L. for Salisbury) Rite which was established by St. Osmund,<br />
Bishop of Salisbury in the 11 th century, as a variant to the Roman Rite. The Roman Rite did not invoke<br />
the Holy Spirit, and it was felt that Transubstantiation began with the Institution Narrative. The primary<br />
difference in these Rites and the Church of England Rite is found in the Epiclesis.<br />
The Sarum Rite was established for local use and and is essentially identical, with the exception of an<br />
Epiclesis and a Trisagion Hymn.<br />
Thomas Cranmer used the Sarum Rite in 1549 and included the Epiclesis before the institution<br />
narrative in our first Anglican BCP. It was later removed from the 1662 BCP in the Church of England<br />
and not added back until much later as permissible, in an attempt to unite the Protestants and<br />
Catholics into one church.<br />
However, the 1637 Scottish BCP (on which our Rite descends) includes the Epiclesis, in the same form<br />
as found on pg. 335 BCP, “vouchsafe to bless and sanctify with thy word and Holy Spirit ….” As part<br />
of Samuel Seabury’s agreement in being consecrated bishop by the Scottish Church, our BCP follows<br />
the Scottish Rite, as can be found in the 1789 BCP, which is substantially the same as our Rite I, Prayer<br />
I <strong>Eucharist</strong>ic Prayer.<br />
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Holy <strong>Eucharist</strong>: Rite II<br />
The Word of God<br />
Prelude<br />
A hymn, song, or anthem may be sung<br />
Hymn in Procession When morning guilds the skies Hymn 427<br />
Opening Acclamation BCP 355<br />
The people standing, the Celebrant says<br />
People<br />
Blessed be God: Father, Son, and Holy Spirit.<br />
And blessed be his kingdom, now and for ever. Amen.<br />
In place of the above, from Easter Day through the Day of <strong>Pentecost</strong><br />
Celebrant Alleluia. Christ is risen.<br />
People The Lord is risen indeed. Alleluia.<br />
In Lent and on other penitential occasions<br />
Celebrant Bless the Lord who forgives all our sins.<br />
People His mercy endures for ever.<br />
The Celebrant may say<br />
The Collect for Purity BCP 355<br />
Almighty God, to you all hearts are open, all desires known, and from you no secrets are hid: Cleanse the<br />
thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love you, and worthily<br />
magnify your holy Name; through Christ our Lord. Amen.<br />
Hymn of Praise The Gloria in Excelsis Hymn *S-280<br />
*Hymn numbers preceded by an “S” are from the service music section at the front of the Hymnal.<br />
Glory to God in the highest, and peace to his people on earth.<br />
Lord God, heavenly King, almighty God and Father, we worship you,<br />
we give you thanks, we praise you for your glory.<br />
Lord Jesus Christ, only Son of the Father, Lord God, Lamb of God,<br />
you take away the sin of the world: have mercy on us;<br />
you are seated at the right hand of the Father: receive our prayer.<br />
For you alone are the Holy One, you alone are the Lord,<br />
you alone are the Most High, Jesus Christ, with the Holy Spirit,<br />
in the glory of God the Father, Amen.
The Procession<br />
Processions mark the beginning and end of ceremonies. They are found in almost every form of<br />
religious worship. Some biblical examples are the processions with the Ark of Covenant and the<br />
procession of Jesus on a donkey into Jerusalem. We use our procession to remind us of the entry of the<br />
Gospel/Christ into the liturgy, and at the end returning into the world with us to do the work we have<br />
been given to do.<br />
The Salutation or Opening Acclamation<br />
Every act of worship involves a conversation among those taking part as well as a conversation with<br />
God. The Salutation begins the service by drawing the celebrant and people into a dialogue and<br />
establishing our reason for being here. Always we are here to praise God, but in Easter Season we<br />
praise God for raising Christ from the dead and in Lent and other penitential times we praise God who<br />
forgives our sins. The first salutation, “Blessed be God …” is based on a Jewish custom called the<br />
Berakhah, “Blessed are You, Lord our God ….”<br />
Collect for Purity<br />
An ancient prayer that was part of the priest's preparation in the Latin mass was used in England<br />
before the Reformation. Archbishop Thomas Cranmer made it the first public prayer of the service, and<br />
it has remained a distinctive part of Anglican worship ever since. It serves here, too, as an act of<br />
preparation, reminding us that all our thoughts and desires are known to God before we begin to pray<br />
and that it is only by the cleansing power of the Spirit that our prayers and praises can be perfected<br />
and made worthy.<br />
Acts of Praise<br />
The opening movement of the service ends with one of three ancient Canticles or an alternative song<br />
of praise. Each of the choices provided can be traced nearly to the beginnings of the church's life and<br />
has been used from very early times at this point in the <strong>Eucharist</strong>. Christians seem to have felt<br />
instinctively that worship should begin with praise. These hymns enable us to join in praise with<br />
Christians from every time and place. There are three choices:<br />
The Gloria in Excelsis (which we are using today or other suitable hymn of praise)<br />
or<br />
The Kyrie (typically used in the season of Lent)<br />
Lord, have mercy.<br />
Kyrie eleison<br />
Christ, have mercy. or Christe eleison<br />
Lord, have mercy.<br />
Kyrie eleison<br />
or<br />
The Trisagion (earliest usage, typically used in Advent)<br />
Holy God,<br />
Holy and Mighty,<br />
Holy Immortal One,<br />
Have mercy upon us.<br />
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The Collect of the Day<br />
Celebrant:<br />
People:<br />
Celebrant:<br />
The Lord be with you.<br />
And also with you.<br />
Let us pray.<br />
Almighty God, you have built your Church upon the foundation of the apostles and prophets, Jesus Christ<br />
himself being the chief cornerstone: Grant us so to be joined together in unity of spirit by their teaching,<br />
that we may be made a holy temple acceptable to you; through Jesus Christ our Lord, who lives and reigns<br />
with you and the Holy Spirit, one God, for ever and ever. Amen.<br />
First Reading: 2 Kings 2:1-2, 6-14<br />
Now when the Lord was about to take Elijah up to heaven by a whirlwind, Elijah and Elisha were on their<br />
way from Gilgal. Elijah said to Elisha, "Stay here; for the Lord has sent me as far as Bethel." But Elisha said,<br />
"As the Lord lives, and as you yourself live, I will not leave you." So they went down to Bethel. Then Elijah<br />
said to him, "Stay here; for the Lord has sent me to the Jordan." But he said, "As the Lord lives, and as you<br />
yourself live, I will not leave you." So the two of them went on. Fifty men of the company of prophets also<br />
went, and stood at some distance from them, as they both were standing by the Jordan. Then Elijah took his<br />
mantle and rolled it up, and struck the water; the water was parted to the one side and to the other, until the<br />
two of them crossed on dry ground. When they had crossed, Elijah said to Elisha, "Tell me what I may do<br />
for you, before I am taken from you." Elisha said, "Please let me inherit a double share of your spirit." He<br />
responded, "You have asked a hard thing; yet, if you see me as I am being taken from you, it will be granted<br />
you; if not, it will not." As they continued walking and talking, a chariot of fire and horses of fire separated<br />
the two of them, and Elijah ascended in a whirlwind into heaven. Elisha kept watching and crying out,<br />
"Father, father! The chariots of Israel and its horsemen!" But when he could no longer see him, he grasped<br />
his own clothes and tore them in two pieces. He picked up the mantle of Elijah that had fallen from him,<br />
and went back and stood on the bank of the Jordan. He took the mantle of Elijah that had fallen from him,<br />
and struck the water, saying, "Where is the Lord, the God of Elijah?" When he had struck the water, the<br />
water was parted to the one side and to the other, and Elisha went over.<br />
The Word of the Lord.<br />
People: Thanks be to God.<br />
Psalm 77:1-2, 11-20 (Read responsively by whole verse at 8:<strong>30</strong> am, chanted by all at 10 am.)<br />
1 I will cry aloud to God; *<br />
I will cry aloud, and he will hear me.<br />
2 In the day of my trouble I sought the Lord; *<br />
my hands were stretched out by night and did not tire;<br />
I refused to be comforted.<br />
11 I will remember the works of the Lord, *<br />
and call to mind your wonders of old time.<br />
12 I will meditate on all your acts *<br />
and ponder your mighty deeds.<br />
13 Your way, O God, is holy; *<br />
who is so great a god as our God?<br />
14 You are the God who works wonders *<br />
and have declared your power among the peoples.<br />
15 By your strength you have redeemed your<br />
people, * the children of Jacob and Joseph.<br />
16 The waters saw you, O God; the waters saw you and<br />
trembled; * the very depths were shaken.<br />
17 The clouds poured out water; the skies<br />
thundered; * your arrows flashed to and fro;<br />
18 The sound of your thunder was in the whirlwind; your<br />
lightnings lit up the world; * the earth trembled and<br />
shook.<br />
19 Your way was in the sea, and your paths in the<br />
great waters, * yet your footsteps were not<br />
seen.<br />
20 You led your people like a flock *<br />
by the hand of Moses and Aaron.
The Collect of the Day<br />
The Collect is the "theme prayer" of the day, different for every Sunday and holy day, and is intended to<br />
collect (hence the name) the prayers of the congregation around a single subject. It was a normal part<br />
of the <strong>Eucharist</strong> as early as the fifth or sixth century. Many of the collects are of medieval origin and<br />
were brilliantly recast in translation by Thomas Cranmer. Some, for example, the great collect for the<br />
first Sunday in Advent, were Cranmer's own composition. His gift for language is evident here as,<br />
perhaps, nowhere else. The Rite II Collects can be found between pages 211 and 261 in our Book of<br />
Common Prayer.<br />
The Lessons<br />
In the early days of the church, the Scriptures were read ''as long as time permits," but gradually a<br />
pattern was established so that certain lessons were always read on particular occasions. In recent<br />
years, Roman Catholics, Anglicans, and others have adopted a three-year cycle of readings (Revised<br />
Common Lectionary) that reflect the seasons and special days of the Church Year. Three lessons are<br />
normally read, one from the Old Testament, one from the Epistles, and one from the Gospels. The first<br />
two readings may be read by members of the congregation, but the Gospel must be read by someone<br />
who has been ordained, preferably a deacon, if one is present.<br />
In our previous lectionary from the 1979 Book of Common Prayer the Old Testament reading was<br />
often chosen for its relationship to the Gospel. This notion is carried forward to some extent with Track<br />
2 of the current Revised Common Lectionary. However, In Track 1, the Old Testament lessons are read<br />
in a semi-continuous fashion, but without any correspondence between the lessons and the Gospel.<br />
The purpose of this is not discontinuity, but rather an opportunity to allow a larger variety of Old<br />
Testament themes to be presented, while giving us texts that have not been heard on Sunday before. It<br />
also has the inclusion of women and their role in salvation history. (Genesis through Judges in year A;<br />
the Davidic Covenant and Wisdom literature in Year B; the prophets – Elijah, Elisha, Amos, Hosea,<br />
Isaiah, Jeremiah, Joel and Habbakuk – in Year C.)<br />
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Second Reading: Galatians 5:1,13-25<br />
For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery. For<br />
you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity for selfindulgence,<br />
but through love become slaves to one another. For the whole law is summed up in a single<br />
commandment, "You shall love your neighbor as yourself." If, however, you bite and devour one another,<br />
take care that you are not consumed by one another. Live by the Spirit, I say, and do not gratify the desires of<br />
the flesh. For what the flesh desires is opposed to the Spirit, and what the Spirit desires is opposed to the<br />
flesh; for these are opposed to each other, to prevent you from doing what you want. But if you are led by<br />
the Spirit, you are not subject to the law. Now the works of the flesh are obvious: fornication, impurity,<br />
licentiousness, idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, envy,<br />
drunkenness, carousing, and things like these. I am warning you, as I warned you before: those who do such<br />
things will not inherit the kingdom of God. By contrast, the fruit of the Spirit is love, joy, peace, patience,<br />
kindness, generosity, faithfulness, gentleness, and self-control. There is no law against such things. And those<br />
who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let<br />
us also be guided by the Spirit.<br />
The Word of the Lord.<br />
People: Thanks be to God.<br />
Sequence Hymn Jesus calls us Hymn 550<br />
The Holy Gospel of Our Lord Jesus Christ according to Luke<br />
People: Glory to you Lord Christ.<br />
Luke 9:51-62<br />
When the days drew near for Jesus to be taken up, he set his face to go to Jerusalem. And he sent<br />
messengers ahead of him. On their way they entered a village of the Samaritans to make ready for him;<br />
but they did not receive him, because his face was set toward Jerusalem. When his disciples James and<br />
John saw it, they said, "Lord, do you want us to command fire to come down from heaven and<br />
consume them?" But he turned and rebuked them. Then they went on to another village. As they were<br />
going along the road, someone said to him, "I will follow you wherever you go." And Jesus said to him,<br />
"Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head." To<br />
another he said, "Follow me." But he said, "Lord, first let me go and bury my father." But Jesus said to<br />
him, "Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God."<br />
Another said, "I will follow you, Lord; but let me first say farewell to those at my home." Jesus said to<br />
him, "No one who puts a hand to the plow and looks back is fit for the kingdom of God.”<br />
Celebrant: The Gospel of the Lord.<br />
People: Praise to you Lord Christ.<br />
The Sermon<br />
Due to the <strong>Instructed</strong> <strong>Eucharist</strong>, there will be no sermon today.
The Lessons (continued)<br />
The Epistles and Gospels are usually read in a continuous sequence from week to week. Because the<br />
Gospel gives us either the words or actions of Christ, it is given special honor. All stand and turn<br />
toward the Gospel book, which is often carried into the middle of the congregation and sometimes<br />
accompanied by acolytes carrying torches and a cross. Psalms, hymns, other music, and periods of<br />
silence may separate the readings to allow the readers to move to the place from which they will read<br />
and to allow the congregation opportunity to meditate on the words they have heard. Responses are<br />
also provided after the lessons and before and after the Gospel.<br />
The Sermon<br />
The readings from the Bible are followed by a sermon based on the readings, which proclaims the<br />
Word, points out its relationship to our lives, and urges us to live by its light.<br />
9
Nicene Creed BCP 358<br />
We believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is, seen and<br />
unseen.<br />
We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from<br />
God, Light from Light, true God from true God, begotten, not made, of one Being with the Father.<br />
Through him all things were made.<br />
For us and for our salvation he came down from heaven: by the power of the Holy Spirit he became<br />
incarnate from the Virgin Mary, and was made man. For our sake he was crucified under Pontius Pilate; he<br />
suffered death and was buried. On the third day he rose again in accordance with the Scriptures; he ascended<br />
into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and<br />
the dead, and his kingdom will have no end.<br />
We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son. With<br />
the Father and the Son he is worshiped and glorified. He has spoken through the Prophets. We believe in one<br />
holy catholic and apostolic Church. We acknowledge one baptism for the forgiveness of sins. We look for<br />
the resurrection of the dead, and the life of the world to come. Amen.<br />
Prayers of the People Form III BCP 387<br />
Prayer is offered with intercession for<br />
The Universal Church, its members, and its mission<br />
The Nation and all in authority<br />
The welfare of the world<br />
The concerns of the local community<br />
Those who suffer and those in any trouble<br />
The departed (with commemoration of a saint where appropriate)<br />
The Leader and People pray responsively<br />
Father, we pray for your holy Catholic Church;<br />
That we all may be one.<br />
Grant that every member of the Church may truly and humbly serve you;<br />
That your Name may be glorified by all people.<br />
We pray for all bishops, priests, and deacons;<br />
That they may be faithful ministers of your Word and Sacraments.<br />
We pray for all who govern and hold authority in the nations of the world;<br />
That there may be justice and peace on the earth.<br />
Give us grace to do your will in all that we undertake;<br />
That our works may find favor in your sight.<br />
Have compassion on those who suffer from any grief or trouble;<br />
That they may be delivered from their distress.<br />
Give to the departed eternal rest;<br />
Let light perpetual shine upon them.<br />
We praise you for your saints who have entered into joy;<br />
May we also come to share in your heavenly kingdom.<br />
Let us pray for our own needs and those of others.<br />
Silence (The People may add their own petitions)<br />
The Celebrant adds a concluding Collect.
The Nicene Creed<br />
The Nicene Creed is recited as our response to the Word that we have read and proclaimed. This<br />
Creed is the fullest statement of faith agreed to by all Christians from the earliest times. It was adopted<br />
by the Council of Nicaea in 325 AD and given its present form at the Council of Constantinople in<br />
381 AD. In earlier Prayer Books, the Creed was presented as an individual statement of faith beginning<br />
with the words "I believe ….” However, the intent of both Councils with the Creed was that it should<br />
be a corporate statement of faith for all believers, at all times and in every church, and thus began<br />
using the plural form, “We believe,” as if every Christian, in every time is speaking together.<br />
The reaffirmation of baptismal vows may take the place of the Creed on All Saints' Day or the Sunday<br />
following, on the Feast of the Baptism of our Lord in January, and on the Day of <strong>Pentecost</strong>.<br />
The Prayers of the People<br />
To pray for ourselves and others is one of the fundamental reasons we come to God. A deacon or lay<br />
person usually leads this corporate prayer. Often there will be a method of collecting intercessions<br />
from individuals before the service begins. Usually there will be pauses during the prayer when we<br />
can speak our particular intercessions, aloud or inwardly, so that in one way or another the<br />
intercession becomes a gathering and presenting of the concerns of the whole congregation.<br />
The concluding Collects are in the Book of Common Prayer, beginning on page 394.<br />
11
The Confession of Sin BCP 360<br />
The Deacon or Celebrant says<br />
Let us confess our sins against God and our neighbor.<br />
Silence may be kept.<br />
Minister and People<br />
Most merciful God, we confess that we have sinned against you in thought, word, and deed, by what we<br />
have done, and by what we have left undone. We have not loved you with our whole heart; we have not<br />
loved our neighbors as ourselves. We are truly sorry and we humbly repent. For the sake of your Son<br />
Jesus Christ, have mercy on us and forgive us; that we may delight in your will, and walk in your ways,<br />
to the glory of your Name. Amen.<br />
The Absolution BCP 360<br />
The Bishop, when present, or the Priest, stands and says<br />
Almighty God have mercy on you, forgive you all your sins through our Lord Jesus Christ, strengthen<br />
you in all goodness, and by the power of the Holy Spirit keep you in eternal life. Amen.<br />
The Peace<br />
All stand. The Celebrant says to the people<br />
The peace of the Lord be always with you.<br />
People: And also with you.<br />
The Welcome & Announcements<br />
The Holy Communion<br />
The Offertory Anthem Sicut cervus desiderat Palestrina<br />
As a hart longs for the flowing streams, so longs my soul for thee, O God. (Psalm 42)<br />
The Doxology<br />
Congregation and Choir<br />
Praise God, from whom all blessings flow; Praise Him, all creatures here below;<br />
Praise Him, above ye heavenly host; Praise Father, Son, and Holy Ghost.<br />
The Great Thanksgiving <strong>Eucharist</strong>ic Prayer A BCP 361<br />
Celebrant: The Lord be with you.<br />
People: And also with you.<br />
Celebrant: Lift up your hearts.<br />
People: We lift them to the Lord.<br />
Celebrant: Let us give thanks to the Lord our God.<br />
People: It is right to give him thanks and praise.<br />
Then, facing the Holy Table, the Celebrant proceeds<br />
It is right, and a good and joyful thing, always and everywhere to give thanks to you, Father Almighty,<br />
Creator of heaven and earth.<br />
Here a Proper Preface is sung or said on all Sundays, and on other occasions as appointed.<br />
The Prefaces are in the Book of Common Prayer, beginning on page 377.<br />
Therefore we praise you, joining our voices with Angels and Archangels and with all the company of<br />
heaven, who for ever sing this hymn to proclaim the glory of your Name:
The Confession of Sin<br />
As universal and instinctive as our need to pray, so is our need for forgiveness. To know God at all, is<br />
to know our failure to serve God perfectly. The bidding of the Confession reminds us that our sins<br />
separate us both from God and from our neighbor.<br />
The Confession first notes that God is known to us from the beginning as a merciful God (Exodus<br />
34:6). We can confidently confess our sins knowing that God's very nature is forgiveness. We confess<br />
that by thought, word, and deed, by action and inaction, by failing to love God "with our whole heart"<br />
and "our neighbors as ourselves" we have fallen short of God's purpose for us.<br />
Having examined the extent of our failure, we express our sorrow and repentance. We have no claim<br />
on God's forgiveness in ourselves, but in Christ we may dare to ask it so that we may be set free to<br />
delight in God's will and so that our lives may bring glory to God's Name.<br />
The risen Christ gave his disciples authority to forgive sins in his Name. The importance of that act is<br />
underlined by the fact that the bishop, the successor of the apostles, will pronounce the Absolution, if<br />
present. The words of the Absolution can be traced to the Sarum liturgy of medieval England. The<br />
Absolution reminds us that we have been given the gift of eternal life in baptism and need the help of<br />
the Holy Spirit to "keep" us in that life.<br />
The Peace<br />
Freed from sin, we are brought together in unity. The joy of that freedom and unity has been expressed<br />
from the earliest time in a ritual exchange. St. Paul exhorts those to whom he writes to “greet one<br />
another with a holy kiss.” We are one body in Christ, knowing a unity deeper than words and needing<br />
some way to express that outwardly. This form of expression may vary from one congregation to<br />
another, but it is God's peace, human unity restored, that we celebrate here.<br />
The Offertory<br />
Early Christians brought their own bread and wine to be used at the <strong>Eucharist</strong>. After it was brought<br />
forward to the deacons in an Offertory Procession, what was needed for the service was placed on the<br />
altar while the remainder was set aside for the needs of the poor. Since few of us make our own bread<br />
and wine anymore, these materials are provided from our monetary offerings. The offerings, bread,<br />
wine and money, are brought to the altar by representatives of the congregation.<br />
Then the clergy receive the offerings and prepares the altar. From the bread brought forward, the<br />
appropriate amount will be placed on the altar, and wine will be poured into the chalice. Acolytes<br />
assist in this preparation.<br />
The words read to begin the Offertory are found on page 376. During the Offertory, a hymn or psalm<br />
may be sung, or our choir may sing an anthem.<br />
The Great Thanksgiving<br />
The word <strong>Eucharist</strong> means thanksgiving and reminds us that the central act of the service is the<br />
giving of thanks to God for all God's gifts to us. This focal prayer of the service begins with a<br />
dialogue between priest and congregation that comes from Jewish tradition. "Lift up your hearts" was<br />
a simple invitation to stand, but the words take us beyond the physical to the emotional and<br />
spiritual. "Let us give thanks" asks the congregation to join in prayer. This dialogue is called the<br />
Sursum corda ("Let us lift hearts") and is often spoken, but can be sung. The invitation to pray is<br />
followed by a Preface, which expresses that it is always right to give God thanks.<br />
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Sanctus<br />
Hymn *S-129<br />
Holy, Holy, Holy Lord, God of power and might, heaven and earth are full of your glory.<br />
Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest.<br />
The people stand or kneel.<br />
Then the Celebrant continues<br />
Holy and gracious Father: In your infinite love you made us for yourself, and, when we had fallen into<br />
sin and become subject to evil and death, you, in your mercy, sent Jesus Christ, your only and eternal<br />
Son, to share our human nature, to live and die as one of us, to reconcile us to you, the God and Father<br />
of all.<br />
He stretched out his arms upon the cross, and offered himself, in obedience to your will, a perfect<br />
sacrifice for the whole world.<br />
At the following words concerning the bread, the Celebrant is to hold it,<br />
or lay a hand upon it; and at the words concerning the cup, to hold or<br />
place a hand upon the cup and any other vessel containing wine to be consecrated.<br />
On the night he was handed over to suffering and death, our Lord Jesus Christ took bread; and when<br />
he had given thanks to you, he broke it, and gave it to his disciples, and said, “Take, eat: This is my<br />
Body, which is given for you. Do this for the remembrance of me.”<br />
After supper he took the cup of wine; and when he had given thanks, he gave it to them, and said,<br />
“Drink this, all of you: This is my Blood of the new Covenant, which is shed for you and for many for<br />
the forgiveness of sins. Whenever you drink it, do this for the remembrance of me.”<br />
Therefore we proclaim the mystery of faith:<br />
Celebrant and People<br />
Christ has died.<br />
Christ is risen.<br />
Christ will come again.<br />
The Celebrant continues<br />
We celebrate the memorial of our redemption, O Father, in this sacrifice of praise and thanksgiving.<br />
Recalling his death, resurrection, and ascension, we offer you these gifts. Sanctify them by your Holy<br />
Spirit to be for your people the Body and Blood of your Son, the holy food and drink of new and<br />
unending life in him. Sanctify us also that we may faithfully receive this holy Sacrament, and serve you<br />
in unity, constancy, and peace; and at the last day bring us with all your saints into the joy of your<br />
eternal kingdom. All this we ask through your Son Jesus Christ: By him, and with him, and in him, in<br />
the unity of the Holy Spirit all honor and glory is yours, Almighty Father, now and for ever. AMEN.<br />
The Lord’s Prayer BCP 364<br />
And now, as our Savior Christ has taught us, we are bold to say,<br />
Our Father, who art in heaven, hallowed be thy Name, thy kingdom come, thy will be done, on earth as<br />
it is in heaven.<br />
Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against<br />
us.<br />
And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and<br />
the glory, for ever and ever. Amen.
The Great Thanksgiving (continued)<br />
The Preface ends with an invitation to join in the Sanctus (“Holy”), a great hymn of praise that can<br />
be traced back to the Book of Isaiah (6:3) and Revelation (4:8), where it is sung by angels before<br />
God's throne. The last part of this hymn, the Benedictus qui venit ("Blessed is he who comes"),<br />
recalls the words shouted by the people of Jerusalem as Jesus entered the city on Palm Sunday. In<br />
this hymn, we join with “angels, and archangels, and all the company of heaven” in singing praise<br />
before God's throne and, at the same time, praise the Lord who comes to us in this act of worship.<br />
At the heart of the Great Thanksgiving are the Words of Institution, or the “institution narrative.” The<br />
narrative of the Last Supper is drawn almost word for word from the Biblical accounts in the Gospel of<br />
Luke (22:19-20) and Paul's first letter to the Corinthians (11:23-25). It is sufficient to know that in the<br />
offering of our prayer, Christ becomes present in the elements and the action of the liturgy.<br />
In the middle of this prayer the congregation responds with the “Acclamation.” The Acclamation in this<br />
prayer ties our praise of God to past, present, and future. It also illustrates the way in which Christians<br />
are being brought together across time and space.<br />
After the Acclamation and the institution narrative comes a paragraph that speaks of "this sacrifice of<br />
praise and thanksgiving." which begins the Epiclesis (to invoke or call upon). This is the point in the<br />
liturgy where we believe in the active presence of the Holy Spirit, allowing the holy mystery of the<br />
bread and wine transforming into the real presence of, and the body and blood of Christ.<br />
Transubstantiation is the change whereby, according to the teaching of the Roman Catholic Church,<br />
the bread and the wine used in the sacrament of the <strong>Eucharist</strong> become the actual body and blood of<br />
Christ. The dogma states that the substance or reality of the bread is changed into that of the body of<br />
Christ and the substance of the wine into that of his blood, while all that is accessible to the senses<br />
(the outward appearance) remains unchanged. What remains unaltered is also referred to as the<br />
“accidents” of the bread and wine.<br />
Consubstantiation is a theological doctrine that (like Transubstantiation) attempts to describe the<br />
nature of the Christian <strong>Eucharist</strong> in concrete metaphysical terms. It holds that during the sacrament,<br />
the fundamental "substance" of the body and blood of Christ are present alongside the substance of<br />
the bread and wine, which remain present. (primarily Lutheran)<br />
The Great Amen (AMEN)<br />
The eucharistic prayer ends with a Trinitarian formula: our prayer is offered to God the Father through<br />
Jesus Christ in unity with the Holy Spirit. Notice that the AMEN is printed in capital letters. The<br />
people's response at this point is critical because the priest has been speaking for all. From the earliest<br />
times this AMEN has been stressed. It should be a strong, loud, and clear assent.<br />
The Lord’s Prayer<br />
As the <strong>Eucharist</strong>ic prayer began with the involvement of the whole congregation, the closing of the<br />
prayer returns to the congregation as a corporate body, with all joining in the Lord’s Prayer. This prayer<br />
has been included in the <strong>Eucharist</strong> since the earliest days of the life of the church, and was placed<br />
here, at the end of the prayer of consecration by Pope Gregory the Great, at the end of the sixth<br />
century.<br />
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The Breaking of the Bread BCP 364<br />
The Celebrant breaks the consecrated Bread.<br />
A period of silence is kept.<br />
Alleluia, Christ our Passover is sacrificed for us. Therefore let us keep the feast. Alleluia.<br />
The Invitation All are invited to the Lord’s table. BCP 364<br />
The Ministration of Communion<br />
The Communion Hymns<br />
Heal me, hands of Jesus<br />
Heal me, hands of Jesus, and search out all my pain;<br />
restore my hope, remove my fear, and bring me peace again.<br />
Cleanse me, blood of Jesus, take bitterness away;<br />
let me forgive as one forgiven and bring me peace today.<br />
Know me, mind of Jesus, and show me all my sin;<br />
dispel the memories of guilt and bring me peace within.<br />
Fill me, joy of Jesus; anxiety shall cease,<br />
and heaven's serenity be mine, for Jesus brings me peace!<br />
Words: Michael Perry; Copyright 1982, 1989 Hope Publishing Co. All rights reserved. Used by permission CCLI# 693997<br />
I have decided to follow Jesus<br />
I have decided to follow Jesus…no turning back, no turning back.<br />
The world behind me, the cross before me…no turning back, no turning back.<br />
Though none go with me, still I will follow…no turning back, no turning back.<br />
My Holy Shepherd—George<br />
My Holy Shepherd, watches over me, He watches over me every day.<br />
…holds me in His arms, He holds me in His arms,<br />
…meets my every need, He meets my every need,<br />
…is worthy to be praised, is worthy to be praised,<br />
1991 Relentless & Tender, Inc. CCLI#693997<br />
Postcommunion Prayer BCP 366<br />
After Communion, the Celebrant says Let us pray.<br />
Celebrant and People<br />
Almighty and everliving God, we thank you for feeding us with the spiritual food of the most precious<br />
Body and Blood of your Son our Savior Jesus Christ; and for assuring us in these holy mysteries that we<br />
are living members of the Body of your Son, and heirs of your eternal kingdom. And now, Father, send<br />
us out to do the work you have given us to do, to love and serve you as faithful witnesses of Christ our<br />
Lord. To him, to you, and to the Holy Spirit, be honor and glory, now and for ever. Amen.
The Breaking of the Bread (Fraction)<br />
This dramatic moment in the liturgy is marked primarily by silence. In silence, the bread, the Body of<br />
Christ, is broken, and it is broken both symbolically and literally for us. Bread must be broken to be<br />
shared and Christ's body was broken on the cross so that all might be redeemed. After a period of<br />
silence, a "Fraction Anthem" is usually said or sung. The Prayer Book provides a verse and response<br />
drawn from 1 Corinthians 5:7, (Christ our Passover …).<br />
The Invitation to Communion ("The Gifts of God for the People of God") comes from the liturgies of<br />
the Eastern church where the usual form is "Holy things for Holy people." The optional addition of the<br />
Anamnesis (“in remembrance of me”) has been part of Anglican Prayer Books since 1552 when it was<br />
a sentence used in administering communion.<br />
Communion<br />
To receive communion, come forward to the chancel rail and kneel unless you are physically unable.<br />
Extend your hands in a flat and cruciform shape, palms up. The minister will say the words of<br />
administration, “The Body of Christ, the Bread of Heaven.” Your response is “Amen.” Lift your hands to<br />
your mouth (not using your fingers to hold the bread), and eat the bread. Next, a chalice bearer will<br />
approach. As they approach put out your hands to guide the chalice to your lips, and drink. The<br />
chalice bearer will also say the words of administration, “The Blood of Christ, the Cup of Salvation.”<br />
Your response, either before or after is simply “Amen.” Intinction (dipping) is done by simply receiving<br />
the host (bread), as stated above, then, place the host between your fingers, and dip it slightly into the<br />
chalice before placing it in your mouth.<br />
Make the sign of the cross after receiving both elements (optional, this is a custom and not a rule).<br />
In the Anglican Communion, all Christians are welcome to receive the sacrament of Holy<br />
Communion, regardless of denominational affiliation or age. We offer welcome to everyone at God's<br />
table. Those who do not wish to receive communion may come forward to receive a blessing by<br />
kneeling at the rail and simply crossing their arms across their chest.<br />
Psalms, hymns, and choir anthems are often sung during the time of communion.<br />
After Communion<br />
In the early days of the church, it seems likely that people simply left after receiving communion, and<br />
certainly that action would emphasize the need to go out into the world with Christ to serve him, and<br />
make him known. By the end of the period of persecution, formal postcommunion prayers and a<br />
dismissal became standard.<br />
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The Blessing<br />
The Bishop when present, or the Priest, may bless the people.<br />
Hymn in Procession Christ is made the sure foundation Hymn 518<br />
The Deacon, or the Celebrant, dismisses them with these words<br />
The Dismissal BCP 366<br />
Deacon<br />
People<br />
or this<br />
Deacon<br />
People<br />
or this<br />
Deacon<br />
People<br />
or this<br />
Deacon<br />
People<br />
Let us go forth in the name of Christ.<br />
Thanks be to God.<br />
Go in peace to love and serve the Lord.<br />
Thanks be to God.<br />
Let us go forth into the world, rejoicing in the power of the Spirit.<br />
Thanks be to God.<br />
Let us bless the Lord.<br />
Thanks be to God.<br />
From the Easter Vigil through the Day of <strong>Pentecost</strong> “Alleluia, alleluia”<br />
may be added to any of the dismissals.<br />
The people respond Thanks be to God. Alleluia, alleluia.<br />
Voluntary<br />
The flowers on the Altar are given to the glory of God<br />
and in thanksgiving for her son who is celebrating one year of sobriety. Jonathan, you have<br />
given yourself and your family a wonderful gift.<br />
by Andy Burton<br />
WELCOME<br />
We wish a warm welcome to everyone worshiping with us this morning. If you are visiting, please take a moment to fill out the<br />
visitor’s card located on the end of each pew. Place the card in the offering plate or give it to one of the ushers.<br />
EVERY SUNDAY<br />
♱ Holy <strong>Eucharist</strong>: All are welcome and encouraged to receive the sacrament of Holy <strong>Eucharist</strong>. Please come forward and an usher<br />
will guide you to the altar rail. Those unable to kneel may stand. To receive the bread, place your hands together; help the chalice<br />
minister guide the wine chalice to your lips. If you do not wish to receive the wine, please cross your arms over your chest, after you<br />
receive the bread. It is appropriate to remain at the rail until the next person has received and then return to your seat by way of the<br />
side aisles.<br />
♱ Hearing Amplifiers, Prayer Request Cards and Holy <strong>Eucharist</strong> Large Print Prayer Books are available in the narthex.<br />
♱ Nursery is available in the Christian Education building during the 10 am service for children four and younger.
The Blessing<br />
No blessing is needed, since the gift of communion is the greatest blessing we can receive. The<br />
Blessing seems to have been added first by bishops when they were present and then imitated by<br />
parish priests.<br />
Theologically speaking, the closing hymn was not part of the original service since it delays our being<br />
sent back out into the world. However, it remains a vital custom in most parishes, creating a further<br />
sense of joy and praise in the congregation and allowing the choir and clergy to exit as we began,<br />
with a hymn of praise, in a formal manner.<br />
The Dismissal<br />
A formal Dismissal corresponds to the formal salutation with which the service began. The brief,<br />
abrupt character of the Dismissal again stresses the urgency of being about God's work in the world.<br />
We are given communion not simply for our own sake, but for the sake of all God's people and God's<br />
world. The Roman Catholic notion of “Mass” stems from the original Latin, “Ite, missa est;” it (the<br />
congregation) is being sent out. And thus, you are sent back out into the world to proclaim the Gospel<br />
and to do Christ’s work as you have been given to do. We respond with a resounding, “Thanks be to<br />
God.”<br />
St. JAMES’ PRAYER LIST<br />
Please keep these parishioners in your prayers:<br />
Hanan Akel, Terry Bassett, Arthur Bayer, Patty Brady, Bobby Brown, Arnold Bush, Rhonda Case, Jeanelle Clark, Chuck Codding, Alainna<br />
Elliott, Brooks Elliott, The Estefan Family, John Falck, De Freeman, Brandy Haas, Shirley Haley, Patty Havard, Ronald and Rose Mary<br />
Heveran, Verna Johnson, Tod Jonson, Alana LaFoe, Woody Lowell, Tod Lussen, Patrick Mead, Pam Miller, Hilde Neasbe, Brenda<br />
Pisarkiewiez, Joe Rodgers, and those who care for them.<br />
Let us also pray for the needs of others:<br />
Matthew Bailey, Norman Barbour, Tim Carey, Connie Cook, Johnny Crowley, Tom Elliott, Kristen Freeman, Whitney Goetter, Ann Green,<br />
Verna Gullette, John Halifax, Mimi Henderson, Dale and Ray Hill, Wylie Kincaid, Brett Laine, Earl Lambert, Jackie Lanier, Akharia Lewis,<br />
Faye Lott, Mack McLaren, Zephaniah Mobley, Maggie Mostellar, Jenny Hill Musgrove, Priscilla and Pat Patrick, Mary Ellen Pearson, Joshua<br />
Phillippi, Deborah Shook, Orville Shook,Bill Sims, Tommy Smith, Phyllis Springen, Tan, Tom Townsend, Felecia Wilford, Jo Williams,<br />
Carolyn Zeanah, and those who care for them.<br />
Military Prayer Requests:<br />
Lee Brennan, Chase Carlton, William Clarke, Matthew Curry, Edward Doyle, Billy Geiger, Bobby Glover, John Granlund, John Michael<br />
Gresla, John Heerin, Mallory Henderson, Matthew Kangsumrith, Daniel Keyser, Frances Kinsey, Will McDuff, Walter Miller, Robert<br />
Pinkard, Parker Ponder, Colton Pratt, Stephen Prough, Bryan Quinn, Neil Quinn, Adam Simpson, Gary Spencer.<br />
Diocesan Cycle of Prayer: St. Peter’s, Jackson<br />
To place a name on the prayer list, please complete one of the prayer cards found in the narthex of the church/chapel, or in the<br />
Parish office. Names are listed for 2 months.<br />
ANNOUNCEMENTS<br />
CHRISTIAN FORMATION<br />
✤ Just Mercy—Together as a parish this summer we are reading, studying, and discussing Bryan Stevenson’s Just Mercy: A Story of<br />
Justice and Redemption AND the youth are reading Just Mercy Adapted for Young Adults: A True Story of the Fight for Justice.<br />
Immediately following the 10 am service, we are exploring the various themes of the book. We hope you join in the conversation. It is<br />
not necessary to have read the book to join the conversation. All are welcome. The schedule is as follows:<br />
๏ <strong>June</strong> <strong>30</strong>: TODAY, Facilitator-led small groups will discuss the incarceration of children. Adult only group meets in the<br />
classroom above Green Hall. Parent/youth group and adults (16 years and older) meet in the Library.<br />
๏ July 7: Panelists from Diocesan Commissions will lead a parish-wide forum on the prison ministry and the death penalty.<br />
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๏ July 14: Facilitator-led small groups will discuss restorative justice.<br />
๏ July 21: Representatives from EJI (Equal Justice Initiative) will lead us in a parish-wide forum.<br />
After last Sunday’s theme on proximity, parishioners expressed interest in touring our local police department. Community liaison Sheri<br />
Swartz with the Fairhope Police Department has arranged two tours for us. In addition to touring the facility, we will meet correctional<br />
officers, learn about the jail with over 60 cells, and hear about the daily life of an inmate. Sign-up for one of these 1 hour tours: Monday,<br />
July 8 at 4 pm or Tuesday, July 9 at 8 am. Sign-up in class, email Elizabeth at info@stjamesfairhope.org, or call the office at 928-2912.<br />
NEWS & EVENTS<br />
✤ Summer Wednesday Evening Programs, Fun for the Whole Family—Sign-up for our Summer Wednesday Evening Programs in Green<br />
Hall, call the Parish office at 928-2912 or email Elizabeth at info@stjamesfairhope.org. Each evening begins at 5:<strong>30</strong> pm and includes<br />
dinner. Cost is $3 per child, $5 per adult or $15 max per family. Remaining events are:<br />
๏ July 10—Sandwiches, Sundaes and The Lego II Movie in Green Hall.<br />
๏ July 24—BINGO in Green Hall. Dinner menu yet to be determined.<br />
✤ Celebration on July 28—On Sunday, July 28, we will say “farewell” to Kenneth White-Spunner who will be attending the Seminary of<br />
the Southwest in Austin, Texas this fall. All are invited to Green Hall immediately following the 10 am service for a reception in<br />
Kenneth’s honor. Please join us!<br />
✤ School News—Week long camp sessions are running until August 2. Enrollment for the <strong>2019</strong>-20 school year is open. NEW THIS YEAR<br />
—the school has added a 3-day, Monday/Wednesday/Friday class for 2½ year olds as well as a kindergarten class. Please help us spread<br />
the word. Contact Shelley Miller in the school office at 928-2912 if you would like more information.<br />
✤ T-shirt Design Competition—We have extended the deadline for design submissions to July 7. Voting will begin<br />
July 14. The winner will be announced in early August. Shirts should be ready for purchase by Rally Day.<br />
✤ Where in the World is St. James? We want to see photos of you and your family this summer with your St.<br />
James decal on vacation, at the beach, at the pool, or just hanging around the house. Please post your pictures<br />
to social media. Use hashtag #stjsummer. Need another decal? Pick one up in the church office, Green Hall, or<br />
the Narthex.<br />
✤ Independence Day Holiday—The Parish office will be closed on Thursday, July 4 in observance of the<br />
Independence Day holiday. We will re-open on Monday, July 8. If you have a pastoral emergency, please call the<br />
office at 928-2912 and listen to the prompts.<br />
✤ Help us Update our Church Database—This summer we are updating our records. Please help us by going to our website at<br />
stjamesfairhope.org and filling out the member information form. You will find it under the “Communications” tab, under “Forms.” Even<br />
if you believe we already have all of your information, please do this for us so we can check our records. Thank you in advance for your<br />
participation.<br />
SERVANTS<br />
8:<strong>30</strong> AM SERVANTS<br />
Clergy: The Reverend De Freeman, The Reverend Dr. Mary<br />
Jayne Ledgerwood<br />
Guest Organist: Paul Miller<br />
Ushers: Gary Garner, Andy Smith, Bernie Dorrough, Jim<br />
Kellen<br />
Chalice Bearers: Gina Walcott, Frances Patton<br />
First Reading/Psalm: Mac Walcott<br />
Second Reading/Prayers of the People: Frances Patton<br />
Welcome Ministry: Barbara Arnold<br />
Coffee Hour: Scott Gonzalez, Travis Youngblood<br />
10:00 AM SERVANTS<br />
Clergy: The Reverend De Freeman, The Reverend Dr. Mary<br />
Jayne Ledgerwood<br />
Guest Organist: Paul Miller<br />
Ushers: Brian Smith, John Glover, Dave Barnette<br />
Chalice Bearers: Fonda Wilson, Margaret Seifert, Stacy<br />
Reckeweg, Tut Wynne<br />
First Reading: Cappi Sully<br />
Second Reading: Bill Seifert<br />
Prayers of the People: Holly McKinney<br />
Acolytes: Caroline Martin, Gus Mills, Sam Sully, Isabel<br />
Martin, Davis Martin<br />
Children’s Chapel: Selah Dryer<br />
DOK Flower Delivery: Holly Parks<br />
Welcome Ministry: Barbara Bayer<br />
Coffee Hour: Dana & Steve Butler, Sandy Stepan<br />
JUNE/JULY SERVANTS<br />
Altar Guild:<br />
6/<strong>30</strong>: E. Redditt / B. Bentley Team<br />
7/1-7/7: A. Webb / S.Stabler Team<br />
7/8-7/14: B. Goetter Team<br />
Pastoral Care/<strong>June</strong>: Kim Ryland, Martha Simmons,<br />
Cindy Tyra<br />
Pastoral Care/July: Lyn Fogarty, Barbara Bayer, Travis<br />
Youngblood<br />
Prayer Chain: Days: Michele Doyle 990.9877 Nights/<br />
Weekends: Sue Ladd 928.6203