An Instructed Eucharist, Presented Instead
of a Sermon, on April 2, 2006,
by the Rev. Cork Tarplee
(After the Processional Hymn:)
LYNN : Instead of our regular sermon
this morning, we’re offering another of the “Instructed Eucharists”
that we do here from time to time to try to make our worship more meaningful.
CORK : The last time we did this, we
talked mostly about the things we say and sing during the service, but worship
in an Episcopal Church is also a visual experience. So today we want to explain some of the
things we see and do.
LYNN : For example, our service just
started with a procession. Everybody
likes a parade, and it is nice when there are costumes and fire involved, but
why do that in church? What’s that about?
CORK : The procession symbolizes our
movement out of the work-a-day world into a sacred space. The costumes, called
“vestments” in church, cover our street clothes and are another indication that
we’re doing something sacred here. The procession
follows the symbol of our faith, the cross, which is flanked by lighted candles
which symbolize our enlightenment by God. Now here’s a question for you: This
isn’t visual, but at this point in the service during Lent we’ve been doing
things a little different from the usual way. Why?
LYNN : We’re about to do that special
part which centers on confession. Called
“A Penitential Order,” this gives emphasis to the confession which usually
comes later in the service. We do it
during Lent, a season in which we are supposed to give special emphasis to
examining our conscience. Please turn to
page 351 in the Prayer Book.
(The service continues with the Penitential
Order, Trisagion, Collect of the Day, and the Readings . After Gospel Procession,
there is a pause before reading the Gospel for this explanation:)
CORK : We’ve just had another,
smaller procession. This “Gospel
Procession” gives emphasis to the Gospel, the reading that comes directly from
one of the four gospels-- books of the Bible that tell the story of Jesus’
life. We emphasize this reading because, as followers of Jesus, we consider it
especially important. Note that the
Deacon—who has a special responsibility for teaching—brings the book with the
Gospel in it down from the altar into the congregation. As in our opening procession, the symbol of
Christ leads the way, accompanied by the candles that symbolize enlightenment.
The congregation stands up to listen to this reading and faces the reader as a
mark of the honor given the Gospel.
(The service continues with the Gospel reading
and the Sermon Hymn.)
CORK : Ordinarily I would preach the
sermon now, but the running explanations
we’re giving today will take the place of the sermon. Right after the sermon,
we’ll say the Nicene Creed. When we do
that, we’ll all stand and those of us at the altar will join you in facing the
East as a mark of respect. The Creed, not the sermon, gets this special respect
because the Creed summarizes the beliefs of the whole church,
it’s the Bible in miniature.
LYNN : Immediately after the Creed,
we will respond to God’s word with the Prayers of the People. You’ll notice
that one of the lay persons leads the prayers and walks into the midst of the
pews to pray. That’s because these
prayers are particularly the petitions and thanksgivings of the whole
congregation. We encourage everyone
present to add petitions and thanksgivings of their own—even just the name of
someone you are concerned about, out loud so everyone can join you. Praying is too important to leave it to the
priest—all of us need to participate. Let us continue the service by standing
and saying the Nicene Creed on page 358 in the Prayer Book
(The service continues with the Nicene
Creed, the Prayers of the People, the Peace, the Announcements and the
Offertory. After the Doxology:)
LYNN : Please be seated for a moment.
While the alms were collected, I have been preparing the table for the
Eucharist. The deacon is the one who does this traditionally because it is a
reminder that the first deacons served at the table and doled out the food at
the Eucharist to be sure that the community fed the poor and
disadvantaged. But this is a good place
to stop and to comment on some of the other things you’ve seen and done. First,
who can forget the hubbub at the Peace? When this practice was first introduced
in the 1970’s, many Episcopalians actively disliked the hugging and kissing and
greeting one another that ensued.
CORK : I remember one man who had a
large button made for the occasion that read, “Don’t you dare hug me!”
LYNN : However you feel about it,
physically greeting each other is an important part of our worship. An exchange
of greeting between the Prayers and the Eucharist was the Church’s practice
before the Gospels were even written. It is a sign of the love and
reconciliation which is the mark of the Church: remember Jesus’ commandment
that we “love one another.” We don’t just feel it or say it,
we act it out physically by handshakes, hugs and kisses, because we pray with
our whole bodies, not just our minds or voices.
CORK:
Speaking of praying with our whole bodies, many have asked me why some people
stand and some kneel for the Prayers of the People and for the prayer over the
bread and wine. Priests stand to pray, not because they are priests, but
because doing so reflects the oldest practice. Right now, I’m wearing the
common street clothes of the Roman Empire in
the first century. In a similarly conservative way, I stand because it is the
ancient posture of prayer from our Jewish roots. Kneeling as a mark of submission entered our
worship in the Middle Ages. The instructions in the
Prayer Book give you the option to stand or kneel for these prayers, and our
practice at St. Stephen’s is to let your posture be your free choice. If I had
to express my own preference, I’d prefer the congregation to stand as a sign
that they share my priestly ministry and join me in saying the prayers…I need
all the help I can get. But I understand that kneeling feels respectful and
somehow “right” to many, so I really want your posture
to reflect what you yourself believe. Our service continues on page 367 in the
Prayer Book. Please stand as you are able.
(The service continues with Eucharistic
Prayer B, through the Administration.
Before the Postcommunion Prayer while the
deacon does ablutions, the instruction concludes:)
CORK : Our service has almost
ended. The deacon, once again serving as
our wait staff, respectfully washes the communion vessels. The cross and
candles will lead our procession back out of sacred space and back into the
world. In case we make the mistake of
thinking that the Church’s holy business is confined to this space, the deacon
will stand at the church door and at the very end of our service will send us
out into the world to act out the love we have spoken and sung about. The deacon’s dismissal reminds us, like the
barkeeps in Irish taverns at closing time, “You don’t have to go home, but you
can’t stay here.” Our real work is out there in the world. Please join me in
saying the Prayer after Communion on page 365 in the Prayer Book.