Instructed Eucharist June 30, 2019, 3 Pentecost PDF


An Instructed Eucharist

Sunday, June 30, 2019

Eight-thirty and Ten o’clock in the morning

The Third Sunday after Pentecost, Holy Eucharist: Rite II

The Reverend De Freeman, Rector

The Reverend Dr. Mary Jayne Ledgerwood, Associate Priest

860 North Section Street ✜ Fairhope, AL 36532 ✜ phone | 251-928-2912 ✜ website |

We are a community anchored in Christ, seeking God, sharing His love and serving others.

What is Eucharist?

It is the celebration of Christ’s Body & Blood, and the principal act of Christian worship. The Eucharist

is also called the Lord's Supper, Holy Communion, the Divine Liturgy, the Mass, and the Great

Offertory (BCP, p. 859)

The term Eucharist comes from Greek and it literally means “thanksgiving.” Jesus instituted the

Eucharist on the night he was betrayed, taking the bread and wine at the table and sharing it with his

friends. This simple meal we refer to as the last supper. He identified the bread with his body and the

wine with his blood of the new covenant. Jesus commanded his disciples to "do this" in remembrance

of him (see 1 Cor 11:23-26; Mk 14:22-25; Mt 26:26-29; Lk 22:14-20).

The Last Supper provides the basis for the fourfold Eucharistic action of taking, blessing, breaking, and

sharing. Christ's body and blood are really present in the sacrament of the Eucharist and received by

faith. Christ's presence is also known in the gathered Eucharistic community.

In the BCP, the whole service is entitled the Holy Eucharist. The first part of the service is designated

the Word of God (Liturgy of the Word). This is based on the liturgies (services) of the synagogues

during first century Judaism. This usually includes the entrance rite, the lessons and gradual psalm, the

gospel, the sermon, the Nicene Creed, the prayers of the people, the confession of sin and absolution,

and the peace.

The second portion of the service is designated the Holy Communion (Liturgy of the Table). This

follows the prayer pattern for Passover meals. This portion of the service typically includes the

offertory, the consecration of the bread and wine in the Great Thanksgiving, the communion of the

people, and the concluding prayers of thanksgiving, the dismissal, and either a blessing prior to the

dismissal or a solemn prayer.

An Instructed Eucharist


Our Rite originates from the Sarum (L. for Salisbury) Rite which was established by St. Osmund,

Bishop of Salisbury in the 11 th century, as a variant to the Roman Rite. The Roman Rite did not invoke

the Holy Spirit, and it was felt that Transubstantiation began with the Institution Narrative. The primary

difference in these Rites and the Church of England Rite is found in the Epiclesis.

The Sarum Rite was established for local use and and is essentially identical, with the exception of an

Epiclesis and a Trisagion Hymn.

Thomas Cranmer used the Sarum Rite in 1549 and included the Epiclesis before the institution

narrative in our first Anglican BCP. It was later removed from the 1662 BCP in the Church of England

and not added back until much later as permissible, in an attempt to unite the Protestants and

Catholics into one church.

However, the 1637 Scottish BCP (on which our Rite descends) includes the Epiclesis, in the same form

as found on pg. 335 BCP, “vouchsafe to bless and sanctify with thy word and Holy Spirit ….” As part

of Samuel Seabury’s agreement in being consecrated bishop by the Scottish Church, our BCP follows

the Scottish Rite, as can be found in the 1789 BCP, which is substantially the same as our Rite I, Prayer

I Eucharistic Prayer.


Holy Eucharist: Rite II

The Word of God


A hymn, song, or anthem may be sung

Hymn in Procession When morning guilds the skies Hymn 427

Opening Acclamation BCP 355

The people standing, the Celebrant says


Blessed be God: Father, Son, and Holy Spirit.

And blessed be his kingdom, now and for ever. Amen.

In place of the above, from Easter Day through the Day of Pentecost

Celebrant Alleluia. Christ is risen.

People The Lord is risen indeed. Alleluia.

In Lent and on other penitential occasions

Celebrant Bless the Lord who forgives all our sins.

People His mercy endures for ever.

The Celebrant may say

The Collect for Purity BCP 355

Almighty God, to you all hearts are open, all desires known, and from you no secrets are hid: Cleanse the

thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love you, and worthily

magnify your holy Name; through Christ our Lord. Amen.

Hymn of Praise The Gloria in Excelsis Hymn *S-280

*Hymn numbers preceded by an “S” are from the service music section at the front of the Hymnal.

Glory to God in the highest, and peace to his people on earth.

Lord God, heavenly King, almighty God and Father, we worship you,

we give you thanks, we praise you for your glory.

Lord Jesus Christ, only Son of the Father, Lord God, Lamb of God,

you take away the sin of the world: have mercy on us;

you are seated at the right hand of the Father: receive our prayer.

For you alone are the Holy One, you alone are the Lord,

you alone are the Most High, Jesus Christ, with the Holy Spirit,

in the glory of God the Father, Amen.

The Procession

Processions mark the beginning and end of ceremonies. They are found in almost every form of

religious worship. Some biblical examples are the processions with the Ark of Covenant and the

procession of Jesus on a donkey into Jerusalem. We use our procession to remind us of the entry of the

Gospel/Christ into the liturgy, and at the end returning into the world with us to do the work we have

been given to do.

The Salutation or Opening Acclamation

Every act of worship involves a conversation among those taking part as well as a conversation with

God. The Salutation begins the service by drawing the celebrant and people into a dialogue and

establishing our reason for being here. Always we are here to praise God, but in Easter Season we

praise God for raising Christ from the dead and in Lent and other penitential times we praise God who

forgives our sins. The first salutation, “Blessed be God …” is based on a Jewish custom called the

Berakhah, “Blessed are You, Lord our God ….”

Collect for Purity

An ancient prayer that was part of the priest's preparation in the Latin mass was used in England

before the Reformation. Archbishop Thomas Cranmer made it the first public prayer of the service, and

it has remained a distinctive part of Anglican worship ever since. It serves here, too, as an act of

preparation, reminding us that all our thoughts and desires are known to God before we begin to pray

and that it is only by the cleansing power of the Spirit that our prayers and praises can be perfected

and made worthy.

Acts of Praise

The opening movement of the service ends with one of three ancient Canticles or an alternative song

of praise. Each of the choices provided can be traced nearly to the beginnings of the church's life and

has been used from very early times at this point in the Eucharist. Christians seem to have felt

instinctively that worship should begin with praise. These hymns enable us to join in praise with

Christians from every time and place. There are three choices:

The Gloria in Excelsis (which we are using today or other suitable hymn of praise)


The Kyrie (typically used in the season of Lent)

Lord, have mercy.

Kyrie eleison

Christ, have mercy. or Christe eleison

Lord, have mercy.

Kyrie eleison


The Trisagion (earliest usage, typically used in Advent)

Holy God,

Holy and Mighty,

Holy Immortal One,

Have mercy upon us.


The Collect of the Day




The Lord be with you.

And also with you.

Let us pray.

Almighty God, you have built your Church upon the foundation of the apostles and prophets, Jesus Christ

himself being the chief cornerstone: Grant us so to be joined together in unity of spirit by their teaching,

that we may be made a holy temple acceptable to you; through Jesus Christ our Lord, who lives and reigns

with you and the Holy Spirit, one God, for ever and ever. Amen.

First Reading: 2 Kings 2:1-2, 6-14

Now when the Lord was about to take Elijah up to heaven by a whirlwind, Elijah and Elisha were on their

way from Gilgal. Elijah said to Elisha, "Stay here; for the Lord has sent me as far as Bethel." But Elisha said,

"As the Lord lives, and as you yourself live, I will not leave you." So they went down to Bethel. Then Elijah

said to him, "Stay here; for the Lord has sent me to the Jordan." But he said, "As the Lord lives, and as you

yourself live, I will not leave you." So the two of them went on. Fifty men of the company of prophets also

went, and stood at some distance from them, as they both were standing by the Jordan. Then Elijah took his

mantle and rolled it up, and struck the water; the water was parted to the one side and to the other, until the

two of them crossed on dry ground. When they had crossed, Elijah said to Elisha, "Tell me what I may do

for you, before I am taken from you." Elisha said, "Please let me inherit a double share of your spirit." He

responded, "You have asked a hard thing; yet, if you see me as I am being taken from you, it will be granted

you; if not, it will not." As they continued walking and talking, a chariot of fire and horses of fire separated

the two of them, and Elijah ascended in a whirlwind into heaven. Elisha kept watching and crying out,

"Father, father! The chariots of Israel and its horsemen!" But when he could no longer see him, he grasped

his own clothes and tore them in two pieces. He picked up the mantle of Elijah that had fallen from him,

and went back and stood on the bank of the Jordan. He took the mantle of Elijah that had fallen from him,

and struck the water, saying, "Where is the Lord, the God of Elijah?" When he had struck the water, the

water was parted to the one side and to the other, and Elisha went over.

The Word of the Lord.

People: Thanks be to God.

Psalm 77:1-2, 11-20 (Read responsively by whole verse at 8:30 am, chanted by all at 10 am.)

1 I will cry aloud to God; *

I will cry aloud, and he will hear me.

2 In the day of my trouble I sought the Lord; *

my hands were stretched out by night and did not tire;

I refused to be comforted.

11 I will remember the works of the Lord, *

and call to mind your wonders of old time.

12 I will meditate on all your acts *

and ponder your mighty deeds.

13 Your way, O God, is holy; *

who is so great a god as our God?

14 You are the God who works wonders *

and have declared your power among the peoples.

15 By your strength you have redeemed your

people, * the children of Jacob and Joseph.

16 The waters saw you, O God; the waters saw you and

trembled; * the very depths were shaken.

17 The clouds poured out water; the skies

thundered; * your arrows flashed to and fro;

18 The sound of your thunder was in the whirlwind; your

lightnings lit up the world; * the earth trembled and


19 Your way was in the sea, and your paths in the

great waters, * yet your footsteps were not


20 You led your people like a flock *

by the hand of Moses and Aaron.

The Collect of the Day

The Collect is the "theme prayer" of the day, different for every Sunday and holy day, and is intended to

collect (hence the name) the prayers of the congregation around a single subject. It was a normal part

of the Eucharist as early as the fifth or sixth century. Many of the collects are of medieval origin and

were brilliantly recast in translation by Thomas Cranmer. Some, for example, the great collect for the

first Sunday in Advent, were Cranmer's own composition. His gift for language is evident here as,

perhaps, nowhere else. The Rite II Collects can be found between pages 211 and 261 in our Book of

Common Prayer.

The Lessons

In the early days of the church, the Scriptures were read ''as long as time permits," but gradually a

pattern was established so that certain lessons were always read on particular occasions. In recent

years, Roman Catholics, Anglicans, and others have adopted a three-year cycle of readings (Revised

Common Lectionary) that reflect the seasons and special days of the Church Year. Three lessons are

normally read, one from the Old Testament, one from the Epistles, and one from the Gospels. The first

two readings may be read by members of the congregation, but the Gospel must be read by someone

who has been ordained, preferably a deacon, if one is present.

In our previous lectionary from the 1979 Book of Common Prayer the Old Testament reading was

often chosen for its relationship to the Gospel. This notion is carried forward to some extent with Track

2 of the current Revised Common Lectionary. However, In Track 1, the Old Testament lessons are read

in a semi-continuous fashion, but without any correspondence between the lessons and the Gospel.

The purpose of this is not discontinuity, but rather an opportunity to allow a larger variety of Old

Testament themes to be presented, while giving us texts that have not been heard on Sunday before. It

also has the inclusion of women and their role in salvation history. (Genesis through Judges in year A;

the Davidic Covenant and Wisdom literature in Year B; the prophets – Elijah, Elisha, Amos, Hosea,

Isaiah, Jeremiah, Joel and Habbakuk – in Year C.)


Second Reading: Galatians 5:1,13-25

For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery. For

you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity for selfindulgence,

but through love become slaves to one another. For the whole law is summed up in a single

commandment, "You shall love your neighbor as yourself." If, however, you bite and devour one another,

take care that you are not consumed by one another. Live by the Spirit, I say, and do not gratify the desires of

the flesh. For what the flesh desires is opposed to the Spirit, and what the Spirit desires is opposed to the

flesh; for these are opposed to each other, to prevent you from doing what you want. But if you are led by

the Spirit, you are not subject to the law. Now the works of the flesh are obvious: fornication, impurity,

licentiousness, idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, envy,

drunkenness, carousing, and things like these. I am warning you, as I warned you before: those who do such

things will not inherit the kingdom of God. By contrast, the fruit of the Spirit is love, joy, peace, patience,

kindness, generosity, faithfulness, gentleness, and self-control. There is no law against such things. And those

who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let

us also be guided by the Spirit.

The Word of the Lord.

People: Thanks be to God.

Sequence Hymn Jesus calls us Hymn 550

The Holy Gospel of Our Lord Jesus Christ according to Luke

People: Glory to you Lord Christ.

Luke 9:51-62

When the days drew near for Jesus to be taken up, he set his face to go to Jerusalem. And he sent

messengers ahead of him. On their way they entered a village of the Samaritans to make ready for him;

but they did not receive him, because his face was set toward Jerusalem. When his disciples James and

John saw it, they said, "Lord, do you want us to command fire to come down from heaven and

consume them?" But he turned and rebuked them. Then they went on to another village. As they were

going along the road, someone said to him, "I will follow you wherever you go." And Jesus said to him,

"Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head." To

another he said, "Follow me." But he said, "Lord, first let me go and bury my father." But Jesus said to

him, "Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God."

Another said, "I will follow you, Lord; but let me first say farewell to those at my home." Jesus said to

him, "No one who puts a hand to the plow and looks back is fit for the kingdom of God.”

Celebrant: The Gospel of the Lord.

People: Praise to you Lord Christ.

The Sermon

Due to the Instructed Eucharist, there will be no sermon today.

The Lessons (continued)

The Epistles and Gospels are usually read in a continuous sequence from week to week. Because the

Gospel gives us either the words or actions of Christ, it is given special honor. All stand and turn

toward the Gospel book, which is often carried into the middle of the congregation and sometimes

accompanied by acolytes carrying torches and a cross. Psalms, hymns, other music, and periods of

silence may separate the readings to allow the readers to move to the place from which they will read

and to allow the congregation opportunity to meditate on the words they have heard. Responses are

also provided after the lessons and before and after the Gospel.

The Sermon

The readings from the Bible are followed by a sermon based on the readings, which proclaims the

Word, points out its relationship to our lives, and urges us to live by its light.


Nicene Creed BCP 358

We believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is, seen and


We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from

God, Light from Light, true God from true God, begotten, not made, of one Being with the Father.

Through him all things were made.

For us and for our salvation he came down from heaven: by the power of the Holy Spirit he became

incarnate from the Virgin Mary, and was made man. For our sake he was crucified under Pontius Pilate; he

suffered death and was buried. On the third day he rose again in accordance with the Scriptures; he ascended

into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and

the dead, and his kingdom will have no end.

We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son. With

the Father and the Son he is worshiped and glorified. He has spoken through the Prophets. We believe in one

holy catholic and apostolic Church. We acknowledge one baptism for the forgiveness of sins. We look for

the resurrection of the dead, and the life of the world to come. Amen.

Prayers of the People Form III BCP 387

Prayer is offered with intercession for

The Universal Church, its members, and its mission

The Nation and all in authority

The welfare of the world

The concerns of the local community

Those who suffer and those in any trouble

The departed (with commemoration of a saint where appropriate)

The Leader and People pray responsively

Father, we pray for your holy Catholic Church;

That we all may be one.

Grant that every member of the Church may truly and humbly serve you;

That your Name may be glorified by all people.

We pray for all bishops, priests, and deacons;

That they may be faithful ministers of your Word and Sacraments.

We pray for all who govern and hold authority in the nations of the world;

That there may be justice and peace on the earth.

Give us grace to do your will in all that we undertake;

That our works may find favor in your sight.

Have compassion on those who suffer from any grief or trouble;

That they may be delivered from their distress.

Give to the departed eternal rest;

Let light perpetual shine upon them.

We praise you for your saints who have entered into joy;

May we also come to share in your heavenly kingdom.

Let us pray for our own needs and those of others.

Silence (The People may add their own petitions)

The Celebrant adds a concluding Collect.

The Nicene Creed

The Nicene Creed is recited as our response to the Word that we have read and proclaimed. This

Creed is the fullest statement of faith agreed to by all Christians from the earliest times. It was adopted

by the Council of Nicaea in 325 AD and given its present form at the Council of Constantinople in

381 AD. In earlier Prayer Books, the Creed was presented as an individual statement of faith beginning

with the words "I believe ….” However, the intent of both Councils with the Creed was that it should

be a corporate statement of faith for all believers, at all times and in every church, and thus began

using the plural form, “We believe,” as if every Christian, in every time is speaking together.

The reaffirmation of baptismal vows may take the place of the Creed on All Saints' Day or the Sunday

following, on the Feast of the Baptism of our Lord in January, and on the Day of Pentecost.

The Prayers of the People

To pray for ourselves and others is one of the fundamental reasons we come to God. A deacon or lay

person usually leads this corporate prayer. Often there will be a method of collecting intercessions

from individuals before the service begins. Usually there will be pauses during the prayer when we

can speak our particular intercessions, aloud or inwardly, so that in one way or another the

intercession becomes a gathering and presenting of the concerns of the whole congregation.

The concluding Collects are in the Book of Common Prayer, beginning on page 394.


The Confession of Sin BCP 360

The Deacon or Celebrant says

Let us confess our sins against God and our neighbor.

Silence may be kept.

Minister and People

Most merciful God, we confess that we have sinned against you in thought, word, and deed, by what we

have done, and by what we have left undone. We have not loved you with our whole heart; we have not

loved our neighbors as ourselves. We are truly sorry and we humbly repent. For the sake of your Son

Jesus Christ, have mercy on us and forgive us; that we may delight in your will, and walk in your ways,

to the glory of your Name. Amen.

The Absolution BCP 360

The Bishop, when present, or the Priest, stands and says

Almighty God have mercy on you, forgive you all your sins through our Lord Jesus Christ, strengthen

you in all goodness, and by the power of the Holy Spirit keep you in eternal life. Amen.

The Peace

All stand. The Celebrant says to the people

The peace of the Lord be always with you.

People: And also with you.

The Welcome & Announcements

The Holy Communion

The Offertory Anthem Sicut cervus desiderat Palestrina

As a hart longs for the flowing streams, so longs my soul for thee, O God. (Psalm 42)

The Doxology

Congregation and Choir

Praise God, from whom all blessings flow; Praise Him, all creatures here below;

Praise Him, above ye heavenly host; Praise Father, Son, and Holy Ghost.

The Great Thanksgiving Eucharistic Prayer A BCP 361

Celebrant: The Lord be with you.

People: And also with you.

Celebrant: Lift up your hearts.

People: We lift them to the Lord.

Celebrant: Let us give thanks to the Lord our God.

People: It is right to give him thanks and praise.

Then, facing the Holy Table, the Celebrant proceeds

It is right, and a good and joyful thing, always and everywhere to give thanks to you, Father Almighty,

Creator of heaven and earth.

Here a Proper Preface is sung or said on all Sundays, and on other occasions as appointed.

The Prefaces are in the Book of Common Prayer, beginning on page 377.

Therefore we praise you, joining our voices with Angels and Archangels and with all the company of

heaven, who for ever sing this hymn to proclaim the glory of your Name:

The Confession of Sin

As universal and instinctive as our need to pray, so is our need for forgiveness. To know God at all, is

to know our failure to serve God perfectly. The bidding of the Confession reminds us that our sins

separate us both from God and from our neighbor.

The Confession first notes that God is known to us from the beginning as a merciful God (Exodus

34:6). We can confidently confess our sins knowing that God's very nature is forgiveness. We confess

that by thought, word, and deed, by action and inaction, by failing to love God "with our whole heart"

and "our neighbors as ourselves" we have fallen short of God's purpose for us.

Having examined the extent of our failure, we express our sorrow and repentance. We have no claim

on God's forgiveness in ourselves, but in Christ we may dare to ask it so that we may be set free to

delight in God's will and so that our lives may bring glory to God's Name.

The risen Christ gave his disciples authority to forgive sins in his Name. The importance of that act is

underlined by the fact that the bishop, the successor of the apostles, will pronounce the Absolution, if

present. The words of the Absolution can be traced to the Sarum liturgy of medieval England. The

Absolution reminds us that we have been given the gift of eternal life in baptism and need the help of

the Holy Spirit to "keep" us in that life.

The Peace

Freed from sin, we are brought together in unity. The joy of that freedom and unity has been expressed

from the earliest time in a ritual exchange. St. Paul exhorts those to whom he writes to “greet one

another with a holy kiss.” We are one body in Christ, knowing a unity deeper than words and needing

some way to express that outwardly. This form of expression may vary from one congregation to

another, but it is God's peace, human unity restored, that we celebrate here.

The Offertory

Early Christians brought their own bread and wine to be used at the Eucharist. After it was brought

forward to the deacons in an Offertory Procession, what was needed for the service was placed on the

altar while the remainder was set aside for the needs of the poor. Since few of us make our own bread

and wine anymore, these materials are provided from our monetary offerings. The offerings, bread,

wine and money, are brought to the altar by representatives of the congregation.

Then the clergy receive the offerings and prepares the altar. From the bread brought forward, the

appropriate amount will be placed on the altar, and wine will be poured into the chalice. Acolytes

assist in this preparation.

The words read to begin the Offertory are found on page 376. During the Offertory, a hymn or psalm

may be sung, or our choir may sing an anthem.

The Great Thanksgiving

The word Eucharist means thanksgiving and reminds us that the central act of the service is the

giving of thanks to God for all God's gifts to us. This focal prayer of the service begins with a

dialogue between priest and congregation that comes from Jewish tradition. "Lift up your hearts" was

a simple invitation to stand, but the words take us beyond the physical to the emotional and

spiritual. "Let us give thanks" asks the congregation to join in prayer. This dialogue is called the

Sursum corda ("Let us lift hearts") and is often spoken, but can be sung. The invitation to pray is

followed by a Preface, which expresses that it is always right to give God thanks.



Hymn *S-129

Holy, Holy, Holy Lord, God of power and might, heaven and earth are full of your glory.

Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest.

The people stand or kneel.

Then the Celebrant continues

Holy and gracious Father: In your infinite love you made us for yourself, and, when we had fallen into

sin and become subject to evil and death, you, in your mercy, sent Jesus Christ, your only and eternal

Son, to share our human nature, to live and die as one of us, to reconcile us to you, the God and Father

of all.

He stretched out his arms upon the cross, and offered himself, in obedience to your will, a perfect

sacrifice for the whole world.

At the following words concerning the bread, the Celebrant is to hold it,

or lay a hand upon it; and at the words concerning the cup, to hold or

place a hand upon the cup and any other vessel containing wine to be consecrated.

On the night he was handed over to suffering and death, our Lord Jesus Christ took bread; and when

he had given thanks to you, he broke it, and gave it to his disciples, and said, “Take, eat: This is my

Body, which is given for you. Do this for the remembrance of me.”

After supper he took the cup of wine; and when he had given thanks, he gave it to them, and said,

“Drink this, all of you: This is my Blood of the new Covenant, which is shed for you and for many for

the forgiveness of sins. Whenever you drink it, do this for the remembrance of me.”

Therefore we proclaim the mystery of faith:

Celebrant and People

Christ has died.

Christ is risen.

Christ will come again.

The Celebrant continues

We celebrate the memorial of our redemption, O Father, in this sacrifice of praise and thanksgiving.

Recalling his death, resurrection, and ascension, we offer you these gifts. Sanctify them by your Holy

Spirit to be for your people the Body and Blood of your Son, the holy food and drink of new and

unending life in him. Sanctify us also that we may faithfully receive this holy Sacrament, and serve you

in unity, constancy, and peace; and at the last day bring us with all your saints into the joy of your

eternal kingdom. All this we ask through your Son Jesus Christ: By him, and with him, and in him, in

the unity of the Holy Spirit all honor and glory is yours, Almighty Father, now and for ever. AMEN.

The Lord’s Prayer BCP 364

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

Our Father, who art in heaven, hallowed be thy Name, thy kingdom come, thy will be done, on earth as

it is in heaven.

Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against


And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and

the glory, for ever and ever. Amen.

The Great Thanksgiving (continued)

The Preface ends with an invitation to join in the Sanctus (“Holy”), a great hymn of praise that can

be traced back to the Book of Isaiah (6:3) and Revelation (4:8), where it is sung by angels before

God's throne. The last part of this hymn, the Benedictus qui venit ("Blessed is he who comes"),

recalls the words shouted by the people of Jerusalem as Jesus entered the city on Palm Sunday. In

this hymn, we join with “angels, and archangels, and all the company of heaven” in singing praise

before God's throne and, at the same time, praise the Lord who comes to us in this act of worship.

At the heart of the Great Thanksgiving are the Words of Institution, or the “institution narrative.” The

narrative of the Last Supper is drawn almost word for word from the Biblical accounts in the Gospel of

Luke (22:19-20) and Paul's first letter to the Corinthians (11:23-25). It is sufficient to know that in the

offering of our prayer, Christ becomes present in the elements and the action of the liturgy.

In the middle of this prayer the congregation responds with the “Acclamation.” The Acclamation in this

prayer ties our praise of God to past, present, and future. It also illustrates the way in which Christians

are being brought together across time and space.

After the Acclamation and the institution narrative comes a paragraph that speaks of "this sacrifice of

praise and thanksgiving." which begins the Epiclesis (to invoke or call upon). This is the point in the

liturgy where we believe in the active presence of the Holy Spirit, allowing the holy mystery of the

bread and wine transforming into the real presence of, and the body and blood of Christ.

Transubstantiation is the change whereby, according to the teaching of the Roman Catholic Church,

the bread and the wine used in the sacrament of the Eucharist become the actual body and blood of

Christ. The dogma states that the substance or reality of the bread is changed into that of the body of

Christ and the substance of the wine into that of his blood, while all that is accessible to the senses

(the outward appearance) remains unchanged. What remains unaltered is also referred to as the

“accidents” of the bread and wine.

Consubstantiation is a theological doctrine that (like Transubstantiation) attempts to describe the

nature of the Christian Eucharist in concrete metaphysical terms. It holds that during the sacrament,

the fundamental "substance" of the body and blood of Christ are present alongside the substance of

the bread and wine, which remain present. (primarily Lutheran)

The Great Amen (AMEN)

The eucharistic prayer ends with a Trinitarian formula: our prayer is offered to God the Father through

Jesus Christ in unity with the Holy Spirit. Notice that the AMEN is printed in capital letters. The

people's response at this point is critical because the priest has been speaking for all. From the earliest

times this AMEN has been stressed. It should be a strong, loud, and clear assent.

The Lord’s Prayer

As the Eucharistic prayer began with the involvement of the whole congregation, the closing of the

prayer returns to the congregation as a corporate body, with all joining in the Lord’s Prayer. This prayer

has been included in the Eucharist since the earliest days of the life of the church, and was placed

here, at the end of the prayer of consecration by Pope Gregory the Great, at the end of the sixth



The Breaking of the Bread BCP 364

The Celebrant breaks the consecrated Bread.

A period of silence is kept.

Alleluia, Christ our Passover is sacrificed for us. Therefore let us keep the feast. Alleluia.

The Invitation All are invited to the Lord’s table. BCP 364

The Ministration of Communion

The Communion Hymns

Heal me, hands of Jesus

Heal me, hands of Jesus, and search out all my pain;

restore my hope, remove my fear, and bring me peace again.

Cleanse me, blood of Jesus, take bitterness away;

let me forgive as one forgiven and bring me peace today.

Know me, mind of Jesus, and show me all my sin;

dispel the memories of guilt and bring me peace within.

Fill me, joy of Jesus; anxiety shall cease,

and heaven's serenity be mine, for Jesus brings me peace!

Words: Michael Perry; Copyright 1982, 1989 Hope Publishing Co. All rights reserved. Used by permission CCLI# 693997

I have decided to follow Jesus

I have decided to follow Jesus…no turning back, no turning back.

The world behind me, the cross before me…no turning back, no turning back.

Though none go with me, still I will follow…no turning back, no turning back.

My Holy Shepherd—George

My Holy Shepherd, watches over me, He watches over me every day.

…holds me in His arms, He holds me in His arms,

…meets my every need, He meets my every need,

…is worthy to be praised, is worthy to be praised,

1991 Relentless & Tender, Inc. CCLI#693997

Postcommunion Prayer BCP 366

After Communion, the Celebrant says Let us pray.

Celebrant and People

Almighty and everliving God, we thank you for feeding us with the spiritual food of the most precious

Body and Blood of your Son our Savior Jesus Christ; and for assuring us in these holy mysteries that we

are living members of the Body of your Son, and heirs of your eternal kingdom. And now, Father, send

us out to do the work you have given us to do, to love and serve you as faithful witnesses of Christ our

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)

This dramatic moment in the liturgy is marked primarily by silence. In silence, the bread, the Body of

Christ, is broken, and it is broken both symbolically and literally for us. Bread must be broken to be

shared and Christ's body was broken on the cross so that all might be redeemed. After a period of

silence, a "Fraction Anthem" is usually said or sung. The Prayer Book provides a verse and response

drawn from 1 Corinthians 5:7, (Christ our Passover …).

The Invitation to Communion ("The Gifts of God for the People of God") comes from the liturgies of

the Eastern church where the usual form is "Holy things for Holy people." The optional addition of the

Anamnesis (“in remembrance of me”) has been part of Anglican Prayer Books since 1552 when it was

a sentence used in administering communion.


To receive communion, come forward to the chancel rail and kneel unless you are physically unable.

Extend your hands in a flat and cruciform shape, palms up. The minister will say the words of

administration, “The Body of Christ, the Bread of Heaven.” Your response is “Amen.” Lift your hands to

your mouth (not using your fingers to hold the bread), and eat the bread. Next, a chalice bearer will

approach. As they approach put out your hands to guide the chalice to your lips, and drink. The

chalice bearer will also say the words of administration, “The Blood of Christ, the Cup of Salvation.”

Your response, either before or after is simply “Amen.” Intinction (dipping) is done by simply receiving

the host (bread), as stated above, then, place the host between your fingers, and dip it slightly into the

chalice before placing it in your mouth.

Make the sign of the cross after receiving both elements (optional, this is a custom and not a rule).

In the Anglican Communion, all Christians are welcome to receive the sacrament of Holy

Communion, regardless of denominational affiliation or age. We offer welcome to everyone at God's

table. Those who do not wish to receive communion may come forward to receive a blessing by

kneeling at the rail and simply crossing their arms across their chest.

Psalms, hymns, and choir anthems are often sung during the time of communion.

After Communion

In the early days of the church, it seems likely that people simply left after receiving communion, and

certainly that action would emphasize the need to go out into the world with Christ to serve him, and

make him known. By the end of the period of persecution, formal postcommunion prayers and a

dismissal became standard.


The Blessing

The Bishop when present, or the Priest, may bless the people.

Hymn in Procession Christ is made the sure foundation Hymn 518

The Deacon, or the Celebrant, dismisses them with these words

The Dismissal BCP 366



or this



or this



or this



Let us go forth in the name of Christ.

Thanks be to God.

Go in peace to love and serve the Lord.

Thanks be to God.

Let us go forth into the world, rejoicing in the power of the Spirit.

Thanks be to God.

Let us bless the Lord.

Thanks be to God.

From the Easter Vigil through the Day of Pentecost “Alleluia, alleluia”

may be added to any of the dismissals.

The people respond Thanks be to God. Alleluia, alleluia.


The flowers on the Altar are given to the glory of God

and in thanksgiving for her son who is celebrating one year of sobriety. Jonathan, you have

given yourself and your family a wonderful gift.

by Andy Burton


We wish a warm welcome to everyone worshiping with us this morning. If you are visiting, please take a moment to fill out the

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.


♱ Holy Eucharist: All are welcome and encouraged to receive the sacrament of Holy Eucharist. Please come forward and an usher

will guide you to the altar rail. Those unable to kneel may stand. To receive the bread, place your hands together; help the chalice

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

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

side aisles.

♱ Hearing Amplifiers, Prayer Request Cards and Holy Eucharist Large Print Prayer Books are available in the narthex.

♱ Nursery is available in the Christian Education building during the 10 am service for children four and younger.

The Blessing

No blessing is needed, since the gift of communion is the greatest blessing we can receive. The

Blessing seems to have been added first by bishops when they were present and then imitated by

parish priests.

Theologically speaking, the closing hymn was not part of the original service since it delays our being

sent back out into the world. However, it remains a vital custom in most parishes, creating a further

sense of joy and praise in the congregation and allowing the choir and clergy to exit as we began,

with a hymn of praise, in a formal manner.

The Dismissal

A formal Dismissal corresponds to the formal salutation with which the service began. The brief,

abrupt character of the Dismissal again stresses the urgency of being about God's work in the world.

We are given communion not simply for our own sake, but for the sake of all God's people and God's

world. The Roman Catholic notion of “Mass” stems from the original Latin, “Ite, missa est;” it (the

congregation) is being sent out. And thus, you are sent back out into the world to proclaim the Gospel

and to do Christ’s work as you have been given to do. We respond with a resounding, “Thanks be to



Please keep these parishioners in your prayers:

Hanan Akel, Terry Bassett, Arthur Bayer, Patty Brady, Bobby Brown, Arnold Bush, Rhonda Case, Jeanelle Clark, Chuck Codding, Alainna

Elliott, Brooks Elliott, The Estefan Family, John Falck, De Freeman, Brandy Haas, Shirley Haley, Patty Havard, Ronald and Rose Mary

Heveran, Verna Johnson, Tod Jonson, Alana LaFoe, Woody Lowell, Tod Lussen, Patrick Mead, Pam Miller, Hilde Neasbe, Brenda

Pisarkiewiez, Joe Rodgers, and those who care for them.

Let us also pray for the needs of others:

Matthew Bailey, Norman Barbour, Tim Carey, Connie Cook, Johnny Crowley, Tom Elliott, Kristen Freeman, Whitney Goetter, Ann Green,

Verna Gullette, John Halifax, Mimi Henderson, Dale and Ray Hill, Wylie Kincaid, Brett Laine, Earl Lambert, Jackie Lanier, Akharia Lewis,

Faye Lott, Mack McLaren, Zephaniah Mobley, Maggie Mostellar, Jenny Hill Musgrove, Priscilla and Pat Patrick, Mary Ellen Pearson, Joshua

Phillippi, Deborah Shook, Orville Shook,Bill Sims, Tommy Smith, Phyllis Springen, Tan, Tom Townsend, Felecia Wilford, Jo Williams,

Carolyn Zeanah, and those who care for them.

Military Prayer Requests:

Lee Brennan, Chase Carlton, William Clarke, Matthew Curry, Edward Doyle, Billy Geiger, Bobby Glover, John Granlund, John Michael

Gresla, John Heerin, Mallory Henderson, Matthew Kangsumrith, Daniel Keyser, Frances Kinsey, Will McDuff, Walter Miller, Robert

Pinkard, Parker Ponder, Colton Pratt, Stephen Prough, Bryan Quinn, Neil Quinn, Adam Simpson, Gary Spencer.

Diocesan Cycle of Prayer: St. Peter’s, Jackson

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

Parish office. Names are listed for 2 months.



✤ Just Mercy—Together as a parish this summer we are reading, studying, and discussing Bryan Stevenson’s Just Mercy: A Story of

Justice and Redemption AND the youth are reading Just Mercy Adapted for Young Adults: A True Story of the Fight for Justice.

Immediately following the 10 am service, we are exploring the various themes of the book. We hope you join in the conversation. It is

not necessary to have read the book to join the conversation. All are welcome. The schedule is as follows:

June 30: TODAY, Facilitator-led small groups will discuss the incarceration of children. Adult only group meets in the

classroom above Green Hall. Parent/youth group and adults (16 years and older) meet in the Library.

๏ July 7: Panelists from Diocesan Commissions will lead a parish-wide forum on the prison ministry and the death penalty.


๏ July 14: Facilitator-led small groups will discuss restorative justice.

๏ July 21: Representatives from EJI (Equal Justice Initiative) will lead us in a parish-wide forum.

After last Sunday’s theme on proximity, parishioners expressed interest in touring our local police department. Community liaison Sheri

Swartz with the Fairhope Police Department has arranged two tours for us. In addition to touring the facility, we will meet correctional

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,

July 8 at 4 pm or Tuesday, July 9 at 8 am. Sign-up in class, email Elizabeth at, or call the office at 928-2912.


✤ Summer Wednesday Evening Programs, Fun for the Whole Family—Sign-up for our Summer Wednesday Evening Programs in Green

Hall, call the Parish office at 928-2912 or email Elizabeth at Each evening begins at 5:30 pm and includes

dinner. Cost is $3 per child, $5 per adult or $15 max per family. Remaining events are:

๏ July 10—Sandwiches, Sundaes and The Lego II Movie in Green Hall.

๏ July 24—BINGO in Green Hall. Dinner menu yet to be determined.

✤ Celebration on July 28—On Sunday, July 28, we will say “farewell” to Kenneth White-Spunner who will be attending the Seminary of

the Southwest in Austin, Texas this fall. All are invited to Green Hall immediately following the 10 am service for a reception in

Kenneth’s honor. Please join us!

✤ School News—Week long camp sessions are running until August 2. Enrollment for the 2019-20 school year is open. NEW THIS YEAR

—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

the word. Contact Shelley Miller in the school office at 928-2912 if you would like more information.

✤ T-shirt Design Competition—We have extended the deadline for design submissions to July 7. Voting will begin

July 14. The winner will be announced in early August. Shirts should be ready for purchase by Rally Day.

✤ Where in the World is St. James? We want to see photos of you and your family this summer with your St.

James decal on vacation, at the beach, at the pool, or just hanging around the house. Please post your pictures

to social media. Use hashtag #stjsummer. Need another decal? Pick one up in the church office, Green Hall, or

the Narthex.

✤ Independence Day Holiday—The Parish office will be closed on Thursday, July 4 in observance of the

Independence Day holiday. We will re-open on Monday, July 8. If you have a pastoral emergency, please call the

office at 928-2912 and listen to the prompts.

✤ Help us Update our Church Database—This summer we are updating our records. Please help us by going to our website at and filling out the member information form. You will find it under the “Communications” tab, under “Forms.” Even

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




Clergy: The Reverend De Freeman, The Reverend Dr. Mary

Jayne Ledgerwood

Guest Organist: Paul Miller

Ushers: Gary Garner, Andy Smith, Bernie Dorrough, Jim


Chalice Bearers: Gina Walcott, Frances Patton

First Reading/Psalm: Mac Walcott

Second Reading/Prayers of the People: Frances Patton

Welcome Ministry: Barbara Arnold

Coffee Hour: Scott Gonzalez, Travis Youngblood


Clergy: The Reverend De Freeman, The Reverend Dr. Mary

Jayne Ledgerwood

Guest Organist: Paul Miller

Ushers: Brian Smith, John Glover, Dave Barnette

Chalice Bearers: Fonda Wilson, Margaret Seifert, Stacy

Reckeweg, Tut Wynne

First Reading: Cappi Sully

Second Reading: Bill Seifert

Prayers of the People: Holly McKinney

Acolytes: Caroline Martin, Gus Mills, Sam Sully, Isabel

Martin, Davis Martin

Children’s Chapel: Selah Dryer

DOK Flower Delivery: Holly Parks

Welcome Ministry: Barbara Bayer

Coffee Hour: Dana & Steve Butler, Sandy Stepan


Altar Guild:

6/30: E. Redditt / B. Bentley Team

7/1-7/7: A. Webb / S.Stabler Team

7/8-7/14: B. Goetter Team

Pastoral Care/June: Kim Ryland, Martha Simmons,

Cindy Tyra

Pastoral Care/July: Lyn Fogarty, Barbara Bayer, Travis


Prayer Chain: Days: Michele Doyle 990.9877 Nights/

Weekends: Sue Ladd 928.6203

More magazines by this user
Similar magazines