VERSION: 29 April 2002
MAUNDY THURSDAY, YEARS A, B, C
In 2002: 28 Mar
In 2003: 17 Apr
In 2004: 8 Apr
In 2005: 24 Mar
In 2006: 13 Apr
In 2007: 5 Apr
In 2008: 20 Mar
In 2009: 9 Apr
In 2010: 1 Apr
In 2011: 21 Apr
In 2012: 5 Apr
In 2013: 28 Mar
In 2014: 17 Apr
In 2015: 2 Apr
In 2016: 24 Mar
- - -
Note: For explanations and suggestions on the various resources provided, see the documents 'General notes and resources' and 'Holy Week' in the 'General and seasonal' folder.
INTRODUCTORY REMARKS
The service on Maundy Thursday is the first part of the Three Days to Easter (Triduum) celebration. The notes here relate to the service as given in Church Rites on page 270; the parts of the service are numbered accordingly. Further commentary and notes on this service are given in Church Rites on page 354. This material is supplementary to what is contained in Church Rites. Note that this order of service is also included on the disk and print-out of the Approved Worship Services.
Although communion services in the evening are now commonplace, for many hundreds of years this service was the only time in the church year when the eucharist was celebrated after noon. The timing in the early evening was intended to draw worshippers' attention to the fact that this night is 'the night on which he was betrayed'.
SETTING OF THE SERVICE
Note that the service as it is given in Church Rites is a modification of the Service with Communion on page 6 of the Supplement to the Lutheran Hymnal. The wording of the liturgy (eg the 'Glory to God in the highest' and the 'Holy, holy, holy') is therefore the traditional LCA wording which may be sung to the setting on page 6 of the Supplement. If another setting is used, for instance, the Service - Alternative Form or one from Sing the Feast, the wording (and in some cases, the structure) will need to be altered accordingly.
LITURGY
SENTENCE
See the document 'General notes and resources', under 'Sentence', in the 'General and seasonal' folder for suggestions on using a Sentence.
Jesus said: 'A new commandment I give to you:
Love one another, as I have loved you.' (John 13:34)
OR
Because there is one bread, we who are many are one body,
for we all partake of the one bread. (1 Cor 10:17 NRSV)
3 SERMON
The notes in Church Rites suggest that, instead of a sermon at its usual place, the service may begin with a brief sermon. If so, the sermon not only expounds the message of Maundy Thursday, but also takes the opportunity to explain to worshippers what will happen in this service and over the next three days.
Alternatively, the sermon may be given directly after the gospel or, as it is in Church Rites, after the creed.
4 CONFESSION OF SINS AND 5 (INDIVIDUAL) ABSOLUTION
In ancient times, penitents were absolved and received back into the church on Maundy Thursday, in order that they might receive communion on Easter Sunday. The emphasis on absolution following the penitential period of Lent is preserved in the rite for Maundy Thursday given in Church Rites.
Church Rites suggests that a responsive reading of some verses from Psalm 51 may begin the confession and absolution. This follows the pattern in the Order for Confession and Absolution on page 32 of the Lutheran Hymnal with Supplement.
Following the general absolution, the rite gives the option for an individual absolution. When worshippers are invited to come forward to the altar, most will find it less confusing if they are simply asked to come forward as if for holy communion. Whether the people kneel or not, the pastor places both hand on each person's head, saying to each person individually words along the lines of one of the following.
*
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(N,) I forgive you all your sins in the name of the Father and of the Son and of the Holy Spirit.
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*
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(N,) I forgive you all your sins in the name of Jesus.
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*
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(N,) in Jesus' name, your sins are forgiven.
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Whether the shorter or longer forms are used may depend on the size of the congregation and on time considerations. If there are other ordained ministers assisting in the service, they may assist with the individual absolution.
The tone of the note on page 355 in Church Rites suggests that people may be reluctant to come forward for an individual absolution. This is, in fact, the only reason why the rite directs a general absolution to be given before the worshippers are invited to come forward for the individual absolution. Once this practice has found acceptance in a congregation, however, it would be clearly redundant to give a general absolution if the whole congregation is once again going to come forward for the individual absolution. Pastoral discretion may therefore lead to the general absolution being omitted in favour of individual absolution for all worshippers.
6 PEACE
The 'Peace' at this point belongs to the end of the absolution formula, as in the usual absolution. It should therefore be used as a dismissal of those who have come forward for the individual absolution, rather than the beginning of an exchange of the peace between congregation members, which is probably more fitting after the 'Peace' at rubric (25), before communion. In any case, the observation of the exchange of the peace at this point might conflict a little if the following optional sections are omitted and the service continues immediately with the greeting at (10).
7 HYMN
Note the suggestion at this point that the communion vessels and elements be brought forward in procession during the singing of the hymn or the 'Glory to God in the highest'. Doing this at this point, rather than at the usual point during the offering or the hymn before the preface, would emphasise the nature of the entire service this night as a celebration of Christ's institution of the sacrament.
8 LORD, HAVE MERCY
The 'Lord, have mercy', as well as the hymn (7) before and 'Glory to God in the highest' (9) after, is optional. Note that this means that if all of these are omitted, the service could move directly from 'The peace of the Lord be with you. Amen.' to 'The Lord be with you' before the collect, which would sound strange. To avoid this, use at least one of the optional parts in between.
9 GLORY TO GOD IN THE HIGHEST
There is long tradition (mainly medieval) which says that this hymn of adoration should be used at the celebration of the Lord's supper on this day, although modern liturgical scholars do not agree. The service order in Church Rites leaves the decision up to you.
11 PRAYER OF THE DAY (COLLECT)
Traditional
O Lord Jesus Christ,
since you have left us a memorial
of your suffering and death
in the mystery of your holy sacrament:
Grant that we may so receive your body and blood
that the fruits of your redemption
may continually be revealed in us;
for you live and reign
with the Father and the Holy Spirit,
one God, now and forever.
Amen.
OR, modernised traditional
Lord Jesus Christ,
you have left us a memorial
of your suffering and death
in your holy sacrament.
Nourish us with your body and blood,
so that our lives may show the fruits
of your redemption.
For you live and reign
with the Father and the Holy Spirit,
one God, now and forever.
Amen.
OR, alternative
(Let us pray to receive life through the body and blood of Christ. [silence])
Heavenly Father,
your Son instituted his holy supper
as our passover feast,
and gave his life for us.
Unite us all by faith in him,
so that we who eat his body and drink his blood
may pass with him from death to life,
and serve one another.
We ask this through your Son,
Jesus Christ our Lord,
who lives and reigns
with you and the Holy Spirit,
one God, now and forever.
Amen.
OR, new
(Let us pray for strengthening through Christ's body and blood. [silence])
Jesus Christ our Saviour,
thank you for giving your followers your holy supper
to commemorate your suffering and death.
Through your body and blood,
revive our faith in you
and increase our love to others.
For you live and reign
with the Father and the Holy Spirit,
one God, now and forever.
Amen.
12 FIRST READING
Exodus 12:1-4(5-10)11-14 The institution of the Passover
PSALM
Unfortunately the service in Church Rites omits a psalm between the first and second readings - and indeed at any point in the 'Liturgy of the word'! The following psalm is the one given in the Revised Common Lectionary.
Psalm 116:1,2,12-19
Antiphon:
I will lift up the cup of salvation and call on the name of the Lord.
(Ps 116:13 NRSV)
OR
Our blessing cup is a communion in the blood of the Lord.
(based on 1 Cor 10:16)
13 SECOND READING
1 Corinthians 11:23-26 The institution of the Lord's supper
VERSE
A verse may be said or sung before the gospel.
As often as you eat this bread and drink the cup,
you proclaim the Lord's death until he comes. (1 Cor 11:26)
14 GOSPEL
John 13:1-17,31b-35 Jesus washes his disciples' feet
PRAYER AFTER THE GOSPEL
This is the gospel of the Lord.
Praise to you, O Christ (, Lamb of God).
Lord Jesus, thank you for loving us
and giving your life in service for us.
Help us to love and serve one another.
Amen.
16 SERMON
The sermon may, of course, be preached before the Nicene Creed (15), especially if the Service - Alternative Form or Sing the Feast settings are being used.
18 FOOT-WASHING
If the foot-washing ceremony is enacted, the way it is done will affect the message it conveys. There are two historical traditions to this ceremony. The first arose in the monasteries, where on Maundy Thursday the abbot would wash the feet of all the members of the community. The second comes from the cathedral worship, where the bishop would wash the feet of twelve beggars (representative of the disciples), and give them charitable donations.
It is important to consider therefore whether the feet of the whole congregation will be washed - which is the most inclusive way of conducting the ceremony, but may be impractical in a large congregation - or just twelve people (or a smaller representative group).
*
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If everyone is invited to have their feet washed, then they will need to have been warned beforehand that they will be invited to participate, so that they are able to wear shoes that are easily removed. Women in particular will find it hard to have their feet washed if they are wearing stockings. There must be no pressure on anyone to participate if they do not wish to do so. Seating will have to be specially arranged to enable the minister to come to everyone in their seats.
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*
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If only the feet of twelve persons are washed, consider well the choice of the group. The group may either be representative of the whole congregation, or perhaps the newest members of the congregation, but there should be a clear reason why the group has been selected, which does not cause jealousy or misunderstanding among the worshippers. Seats will need to be arranged near the front of the church.
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Before the service, prepare a bowl, a towel, and a jug of warm water. After the sermon or the creed (whichever comes last), the minister takes off his (chasuble and) stole, representing the way in which Jesus took off his outer garment, and washes and dries the feet of the people in turn. He may also put on an plain apron, but avoid using fancy or patterned aprons; a sturdy butcher's apron gives the right idea. Only the called pastor or pastors of the congregation should do the actual foot-washing, although assistants may help to carry the jug and bowl, as the action is supposed to convey the servant nature of the pastoral ministry.
It will be necessary for the pastor to wash his hands before handling the bread and wine of communion. This is best not done immediately after the footwashing itself (it gives the impression that the washing of the feet has been a distasteful job), but immediately before the preface at the time when the bread and wine for the sacrament are brought forward. This is, in fact, the traditional time for the presiding minister to wash his hands. It should be done publically so that all can see that the minister's hands are clean before handling the food for communion.
In America, there have been attempts to modify this rite and make it into a hand-washing, but this tends to convey unfortunate images of Pontius Pilate's abdication of responsibility.
During the foot-washing, it may be appropriate for the congregation to sing one or more of the following songs.
From the 'All Together' books
From 'Music from Taize', volume 1
Mandatum novum
Ubi caritas
19 PRAYER OF THE CHURCH
The prayer of the church is optional because the services of all Three Days are regarded as one service, and the Good Friday service has extensive intercessions in the bidding prayer. However, if a prayer of intercession is desired, the following may be used.
Call to prayer
Here at the table of the Lord, let us pray for all who hunger and thirst for righteousness, and for the body of Christ throughout the world.
The regular response, OR:
Lord, not our will,
but yours be done.
Suggested intercessions
*
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for all pastors of the LCA, and for the national and District presidents, that they may live and serve according to their ordination vows
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*
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for the whole body of Christ, the church, broken and divided, that the unity which God gives may become visible
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*
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for all Christians, that they may not betray Christ by word or deed
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*
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for those who do not join us at the Lord's table: those who have excluded themselves from our fellowship; those whose hearts are hardened and unrepentant; those who are separated from us by reason of doctrine or practice
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*
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for leaders of the church throughout the world
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*
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for leaders of this country, especially our prime minister and government
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*
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for the poor and those who cannot afford to buy enough food for themselves and their families
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*
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for refugees fleeing from their homeland
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*
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for those divided by feelings of hatred
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*
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for the housebound who cannot come to celebrations this week.
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Concluding prayer
Forgive the sins of all who call upon you, Lord. And as we gather to celebrate your supper, may the bread we break and the cup we drink free us to live lives of love and obedience to the gospel of your Son, Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.
Amen.
OFFERING AND OFFERTORY
Church Rites (page 355) notes that the normal offering for the congregation is not taken, but a special offering may, in keeping with ancient custom as indicated by the name of the day, be received for the poor. Perhaps this special offering may be for Lutheran World Service, Lutheran Community Care, or a final collection for the local Lenten appeal.
The offering may be collected during the hymn before the preface (20). Rather than having the communion elements on the altar table from the very beginning of the service, the bread and wine may be brought forward during the singing of an offertory, or during the offering hymn. Until this point, the elements (and vessels) for communion may be placed on a small credence table at the entrance of the church or sanctuary, covered, as usual, with a white cloth. Children from the congregation may be asked to bring these elements and vessels forward at the appointed time. They hand them to the presiding minister, who places them on the altar table, uncovered, ready for use.
The offertory 'What can I offer to the Lord' from Psalm 116 is most appropriate for this service, since it comes from the psalm for the day.
Note: If using the Worship Today setting for holy communion, the following verse (paraphrase by David Sch¸tz) may be sung to the tune given in the Worship Today order Modern Vespers for the Song of Mary (pages 36, 37).
What shall I offer to the Lord
for all his goodness shown to me?
I will lift up salvation's cup,
and call upon the name of the Lord.
I'll keep my promises to him
among his people gathered here.
See 'Offertory' below (under 'Hymns and songs') for other suggestions for the offertory.
OFFERING PRAYER
The following prayer may be used at the presentation of the offering.
Loving heavenly Father,
lead us to follow the example of humble service
given by your Son.
Strengthen us through his body and blood
to give ourselves to you
and to those in need.
Amen.
21 SEASONAL PREFACE
The preface given in the order of service is the preface for Lent as it appears in the Service with Communion in the Supplement to the Lutheran Hymnal. The seasonal preface below is a modernised text for Holy Week recommended for use by the Department of Liturgics with all forms of the liturgy.
It is indeed right and good,
Lord God, holy Father,
that we should at all times and in all places
give thanks to you,
through Jesus Christ our Lord.
On the tree of the cross he gave salvation to all,
so that, where death began,
there life might be restored,
and that the enemy,
who by a tree once overcame,
might by a tree be overcome.
And so, with angels and archangels,
and with all the company of heaven,
we adore and praise your glorious name:
EUCHARISTIC PRAYER
If using the Service - Alternative Form, Sing the Feast, or Worship Today settings, the eucharistic prayer may be modified as follows:
A. The Service—Alternative Form (also in the Sing the Feast settings).
All praise and thanks be to you, eternal God, holy Father,
together with your only Son, our Lord Jesus Christ,
and the Holy Spirit, who unites your people in love.
We thank you for creating all things.
We thank you for calling and rescuing your chosen people.
Above all we thank and praise you
for keeping your promise to the people of old
and sending your Son Jesus Christ.
He became obedient to the point of death,
even death on a cross.
He has given this holy supper
so that we may be assured of forgiveness of sins
won through the sacrifice of his life.
And so we remember
his life, death, and resurrection for our salvation
as he comes to us in this holy meal.
Amen. Come, Lord Jesus.
B. Modern Liturgy (adapted from Worship Today).
Gracious Father,
we therefore remember the sacrifice of our Lord in celebration,
as we receive his body and blood
with this bread and wine.
We rejoice to receive all that he has done for us
in his life and death,
his resurrection and ascension.
We thank you that he became obedient to the point of death,
even death on a cross,
and that he has given this holy supper
so that we may be assured of forgiveness of sins
won through the sacrifice of his life.
Fill us with your Holy Spirit,
so that we who receive the body and blood of Christ
may live as true members of the body of your Son.
Amen.
27 COMMUNION INVITATION
The following communion invitation may be used after the 'Lamb of God' and before the distribution.
Every time we eat this bread and drink from this cup
we proclaim the Lord's death until he comes.
(Thanks be to God.)
Come, everything is ready.
POST-COMMUNION CANTICLE
There is no post-communion canticle at this service. Once the communicants have been dismissed, the post-communion prayer is said and then the stripping of the altar begins.
29 PRAYER AFTER COMMUNION
We give you thanks, almighty God,
that you have refreshed us
through this healing gift;
and we pray that through it
you would graciously strengthen us
in faith toward you
and in love toward one another.
We ask this through your Son,
Jesus Christ our Lord,
who lives and reigns
with you and the Holy Spirit,
one God, now and forever.
Amen.
OR
Lord our God,
pour out your rich blessing on us
as we remember
the suffering and death of your Son.
Grant us pardon and comfort,
so that we may be assured
of our eternal salvation.
We ask this through your Son,
Jesus Christ our Lord,
who lives and reigns
with you and the Holy Spirit,
one God, now and for ever.
Amen.
30 BLESSING
This service is not concluded with a blessing, because strictly speaking the service does not end here. It continues with the celebration of the second day of the Three Days to Easter celebration tomorrow (Good Friday). Instead of the blessing, the service moves to the stripping of the altar immediately after the prayer after communion has been said. However, for circumstances that require it, a brief optional blessing is provided in the service.
31 STRIPPING OF THE ALTAR
As the notes to the rite suggest, the ceremony of stripping of the altar involves the progressive removal of the appointments and cloths covering the altar. This is done either during silence or during the reading of Psalm 88 or Psalm 22:1-11 or Psalm 22:1-21.
Originally the stripping was done on Maundy Thursday in order that the cloths and the altar might receive their once-a-year wash in preparation for Easter, but these days symbolism, rather than pragmatism, calls for the ceremony to be observed. The stripping of the altar table is seen as a symbol of the way in which Christ was stripped of his clothing and his dignity before his crucifixion. The rite points ahead to the second day of the Three Days to Easter celebration, Good Friday.
The sequence of removal of objects and cloths should be carefully planned beforehand. The assistants will need to be selected and trained, and, unless the cloths and objects are taken out of the church immediately, a small table must be prepared on which they may be placed once they have been removed. It perhaps works best if the pastor and one other assistant do the task of actually removing the cloths and other objects, and they then hand them to other assistants standing at the altar rail, who then put them away in the place prepared.
While the altar is stripped, the psalm may be sung or read. This is best done by a solo cantor or reader. An antiphon, Psalm 22:18, may be read at the beginning and the end of Psalm 88. The 'Glory to the Father . . .' is not used at the end of this psalm, nor with any psalms of the Three Days to Easter celebration.
If the lights are to be progressively dimmed, that should be well regulated, since a sudden darkness will take worshippers by surprise. A small light or candle needs to be provided for the person reading the psalm.
The rite suggests that the congregation may kneel and 'remain for a time of silent meditation'. In fact, worshippers are often reluctant to do so since they feel uncomfortable in this 'nothing'. One thing that may encourage worshippers to avail themselves of this opportunity for meditation is to use this time for a Taize-style meditation (see 'Taize songs suitable for Maundy Thursday' below, under 'Hymns and songs'), but the use of silence should still be encouraged.
The service ends with the celebrant(s) and congregation leaving in silence.
MAUNDY THURSDAY WITHOUT A PASTOR
If a pastor is not available to lead the Maundy Thursday service, the congregation may still gather to observe most of the ceremonies, even though the Lord's supper will not be celebrated.
Use the Service without Communion (Supplement, page 23) or another setting suitably modified.
The following structure may be used (based on the order in Church Rites).
2.
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Confession of sins (using the responsive reading of Psalm 51 in Church Rites)
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3.
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Declaration of grace (Supplement, page 23)
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5.
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[Glory to God in the highest]
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6.
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Prayer of the day (collect) (without the greeting before it)
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13.
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Sermon (prepared beforehand by the pastor, read by a layperson)
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14.
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[Foot-washing (see below for a suggestion)]
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17.
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Closing prayer (second post-communion prayer, Church Rites, page 281)
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18.
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Stripping of the altar
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The foot-washing, although usually reserved for the pastor when he is present, may, in his absence, take on a different meaning. Rather than have just one person doing the foot-washing, several congregation members may do this task for their fellow members. Perhaps congregational leaders (eg elders/church council members) may do this task. Alternatively, family members may wash the feet of others in their family. Use your imagination on this. What is suitable in one place may not be suitable in another.
Especially in this shortened service, it may be desirable to add something extra: perhaps an agape meal after the service, or a Taize meditation as part of the altar stripping.
HYMNS AND SONGS
FOR THE READINGS
Please note: * = Modernised version available
G3, G4 . . . = Guitar chords available in the Music Package 3, 4 . . .
GS = Guitar chords in the Supplement to LH
First reading: Exodus 12:1-4(5-10)11-14
LHS
48
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Lamb of God most holy * G5
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89
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Christ Jesus lay in death's strong bands (esp v 3) * G5
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112
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Hail Thou once despised Jesus (vv 1,2) G3
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847
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The Lamb's high banquet called to share (alt tune 227) G5
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AT
TIS
364
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Christ Jesus lay in death's strong bands (does not contain original v 3)
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373
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Hail, our once-despised Jesus
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Second reading: 1 Corinthians 11:23-36
LHS
85
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According to Thy gracious word G5
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282
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Draw nigh, and take the body of the Lord*
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285
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To Thy most holy supper, Lord* G5
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287
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Deck thyself, my soul, in gladness* G5
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291
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Thy table I approach* G5
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292
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The death of Christ, our blessed Lord G5
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320
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I come to Thee, O blessed Lord* G3
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837
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Feed us now, Bread of life GS
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839
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I come, invited by your Word G7
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846
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The candles are lit GS
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848
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With deep humility, O Lord G5
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AT
176
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Take, eat, this is My body
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393
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Real food, real drink
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397
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Before I take (These I lay down)
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479
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For living, for dying
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TIS
498
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Draw near and take the body of our Lord
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503
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Robe yourself, my soul, in gladness
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510
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My God, your table now is spread
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515
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According to thy gracious word
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540
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Christians, lift your hearts and voices
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707
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Bread is blessed and broken
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Gospel: John 13:1-17,31b -35
LHS
295
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O Lord, we praise Thee* G3
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356
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Lord of glory, who hast bought us* G3
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381
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O God our Father, throned on high G7
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855
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Brother, let me be your servant GS
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AT
191
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Brother, let me be your servant
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TIS
434
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Where there is charity and love
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534
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Love is his word (esp vv 1-4,6)
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536
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An upper room did our Lord prepare
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648
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Help us accept each other
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650
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Brother, sister, let me serve you
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OTHER HYMNS FROM LUTHERAN HYMNAL WITH SUPPLEMENT
Of course, just about any communion song is appropriate on this day. See the sections 'Holy Communion' in Lutheran Hymnal with Supplement, 281-295, 834-849. The only inappropriate hymn in these sections would be hymn 834 (an Easter hymn with alleluias). 844 and 845 are both closing hymns for after communion, and as such are of no use on this day, since no hymn is sung after communion has been received.
OTHER 'ALL TOGETHER' SONGS
The following songs in the 'All Together' books are suitable for this day:
Individual absolution
38
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One by one you call us home
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For the foot-washing
For the Lord's supper
77
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God and man at table are sat down
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167
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I am the Bread of life
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176
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Take, eat, this is my body
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183
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Look beyond the bread you eat
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393
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Real food, real drink
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472
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As we take this bread
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478
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This is the body of Christ
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479
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For living, for dying
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Stripping the altar
Other songs with a Maundy Thursday theme
139
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Christ humbled himself
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147
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When our life began again
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197
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When I needed a neighbour
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310
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Yesu, Yesu, fill us with your love
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344
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The New Road (esp v 6)
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OTHER HYMNS/SONGS FROM TOGETHER IN SONG
340
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Before the cock crew twice
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434
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Where there is charity and love
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501
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Sing, my tongue, the Saviour's glory
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524
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Come, risen Lord, and deign to be our guest
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528
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The Son of God proclaim
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536
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An upper room did our Lord prepare
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608
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Where cross the crowded ways of life
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640
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Kneels at the feet of his friends
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A selection can also be made from the Eucharist hymns listed in the Index of Subjects on page 1045 of the harmony edition.
TAIZE SONGS SUITABLE FOR MAUNDY THURSDAY
Taize songs are simple chants which are designed to be sung as aids to prayer and meditation. For this reason, they are short, but are designed to be sung continuously for reasonable periods of time (eg two to five minutes each), either with or without accompaniment by keyboard and other instruments. Between the chants, periods of silence are left for silent prayer (again, of reasonable length, eg five minutes).
Two or three chants, selected from the list below, may be very appropriate at the point of the stripping of the altar. Since it is dark, it will be necessary to have a cantor who can clearly sing the words if the congregation does not know them by heart. After the chant has been sung through completely once or twice, the congregation may join in.
Music from Taize, volume II
My heart is breaking with grief
My peace
Stay here
Stay with me
Stay with us
The Spirit is willing
Other appropriate songs from Taize for Maundy Thursday are:
For the footwashing (from 'Music from Taize', volume I)
Mandatum novum
Ubi caritas
For communion (from 'Music from Taize', volume II)
Eat this bread
IONA SONGS SUITABLE FOR MAUNDY THURSDAY
See the document 'Holy Week', under 'Iona songs suitable for Holy Week', in the 'General and seasonal' folder. The following songs are suitable for Maundy Thursday.
John L Bell & Graham Maule, Wild Goose Songs vol. 2 Enemy of Apathy
page 34
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The song of the supper
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John L Bell & Graham Maule, Wild Goose Songs vol. 3 Love from Below
page 102
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Come, Lord, be our guest
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page 104
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Among us and before us
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page 106
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These I lay down
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Bread is blessed and broken
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PSALM 116:1,2,12-19
For musical settings of Psalm 116:1,2,12-19, see Music Packages 2, 3, 5 and 8. TIS 71, I love the Lord who has heard my prayer, is a version of Psalm 116:1-5,12-20.
The following paraphrase of Psalm 116:1-4,12-19 by David Sch¸tz may be sung either to the tune Melita (LH 400, TIS 138) or to the tune of the Song of Mary in the Modern Vespers of Worship Today. If reproducing this version, please put 'Words (c) David Sch¸tz' at the beginning or the end of the psalm.
I love the Lord! He hears my prayers,
so all I my life I'll call on him.
When snares of death entangled me,
and pangs of hell laid hold of me,
I called upon God's holy name:
'I beg you, Lord, to save my life!'
What shall I offer to the Lord
for all his goodness shown to me?
I will lift up salvation's cup
and call upon God's holy name,
I'll keep my promises to him
among his people gathered here.
O Lord, how dearly you are pained
when one of your true people dies!
I am your slave, your slavegirl's child,
so, Lord, I'll serve you all my days.
For you have freed me from the chains
that made me captive to the grave.
I pay my sacrifice of thanks,
and call upon God's holy name.
I pay my vows unto the Lord
among his people gathered here,
here in the holy house of God,
here in your midst, Jerusalem.
OFFERTORY
The hymns 'What shall I give to God, my Saviour' (LH 362 - *modernised) or 'O fount of good, for all your love' (LHS 816) both reflect the verses from Psalm 116 for the day, and are very appropriate for offertory songs or for singing while the offering is collected..
NOTES ON THE READINGS
See the document 'General notes and resources', under 'Notes on the readings', in the 'General and seasonal' folder.
EXODUS 12:1-4(5-10)11-14: The Passover was an annual festival for family observance to remember the deliverance God brought about for his people enslaved in Egypt. The blood of the lamb sprinkled on door lintels saved the readied and believing people from death visited upon every Egyptian family. The angel of death 'passed over' these homes. The punishment of God upon the Egyptians enabled the Hebrews at last to leave. The strict observance of detail in preparation and partaking signified God's complete commitment and the people's reception of life and liberty solely from his hands in sincere repentance. The Passover continued annually to remind Jewish families of their need for deliverance from sin through the substitutionary blood of the lamb.
1 CORINTHIANS 11:23-26: Our Lord desired to partake of the Passover with his disciples on the night before he died. After they had completed the Passover celebration, he gave them the bread and wine saying that they should take, eat and drink, for this was HIS body and blood, given and shed for them for the forgiveness of sins. The body and blood of Jesus were given into death only the next day. Christians, like the disciples, have the same promise from the Lord as they eat the bread and drink the wine. They receive that same body and blood together with the blessings he won through the cross in a regular and continued sacramental remembrance attended by the Holy Spirit.
JOHN 13:1-17,31b-35: John does not deal with the Lord's supper in this gospel, concentrating rather on the farewell teaching of the Lord in the upper room. It could be said that the radical action of the Master doing menial service in washing his followers' feet expressed symbolically what was coming in his death the next day. He had taught that he came to serve and give his life as a ransom for many. The lesson, however, is pointed. They are to serve each other in like spirit. The love shown in his act and his death calls for the active love enjoined in 'the new commandment'.
VISUAL
COLOUR
The colour for the evening service is white. Until the evening service, however, the colour continues to be the Lenten violet.
Although this service has a slightly different character to the rest of Holy Week, it is important not to overdo the decoration. Maintain the subdued character so that the decorations on Easter Day may have more impact through contrast. Use flowers in small, simple arrangements.
FLOWERS
An arrangement of flowers could incorporate symbols of the Lord's supper, eg
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mainly white flowers, with some red, used with sprigs of wheat and bunches of grapes
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an arrangement in white, with blackened palm leaves and thorns together with wheat and grapes
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an arrangement with tall white flowers representing Jesus in European floral design and smaller flowers depicting disciples, with pita bread and grapes.
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VISUALS FOR THE READINGS
Pictures or symbols could be displayed on banners or the overhead screen during the readings. For instance, the second reading could be illustrated with a picture like the one in the TEV Bible for 1 Corinthians 10:17. A communion symbol (eg chalice and host, Lamb of God with blood pouring into the chalice, wheat and grapes) may be displayed during the service.
ARRANGEMENT OF THE FURNITURE
The Three Days to Easter celebrations may be an opportune time to experiment with the arrangement of the church furniture to fit the service. If the furniture of the church is entirely flexible, arrange the church so that the altar table is in the centre of the church, and the seats arranged in a circle around it. This will allow people to come forward easily for both individual absolution and communion. It will also allow the minister easy access to the people for the foot-washing. Furthermore, it suggests the setting of the Upper Room, when Christ and his disciples gathered around the table for the Last Supper. If the altar table cannot be moved, consider arranging the pews so that the people face one another across the aisle. If those who wish to have their feet washed sit in the pews closest to the aisle, the minister will have good access to them.
31 STRIPPING OF THE ALTAR
The dominant visual and dramatic aspect of the service is the stripping of the altar at the end of the service. Do not be concerned if the altar beneath its clothes does not look very pretty. This is the point. The stripping of the altar vividly recalls the stripping of Christ before his crucifixion.
DRAMA
'MEGA DRAMA'
See a drama for the day in Mega Drama resources (Openbook Publishers), originally included in these worship resources when they were released on disks.
DRAMATISING THE READINGS
The readings can be read by more than one person to make the dramatic meaning of the text clearer. For instance, the gospel could be read by three readers: narrator (the pastor), Simon Peter, Jesus.
CHILDREN
Children will get much out of this service if they are encouraged to participate, since there are some dramatic elements. Here are some suggestions.
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Children could bake the bread for the Lord's supper
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Be sure to include them in the individual absolution
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Include them among those who are to have their feet washed (if only 12 are selected) or encourage them to participate in the foot-washing (if the whole congregation is invited to participate)
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Employ the children as assistants in the foot-washing, eg to carry the bowl, towel or jug
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Ask the children to bring forward the communion elements and vessels during the offertory
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Invite children to come with their parents during the communion to receive a blessing
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Include children among those who will assist with the stripping of the altar. Ensure that the children can see what is happening.
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OTHER NOTES
BREAD FOR COMMUNION
Many congregations use individual wafer breads for communion. On this day, however, with such strong overtones of the Passover, it may be preferable to use one loaf of flat bread, which may be broken so that all eat of the one loaf. It is not necessary that the bread be unleavened, although this has been traditional in the Western church.
Note that the bread is not to be broken during the words of institution. This practice is based on the erroneous idea that the breaking is an essential part of the consecration. Lutherans, as opposed to the Reformed tradition, have always rejected this notion, holding that the breaking (or fraction as it is called) is a part of the distribution.
The bread may therefore be broken after the 'Peace of the Lord' before the distribution (or even during the singing of the 'Lamb of God'). Assistant ministers (either lay or ordained) may assist with the breaking of the bread, tearing the bread into enough small pieces for the whole congregation.
Members of the congregation may wish to make their own communion bread. Below are two recipes. The first was brought back from the United States and has been adapted to Australian conditions.
Communion Bread Recipe 1
(makes three cakes the size of a bread-and-butter plate)
3 and three-quarters cups mill-ground, whole wheat flour
1 and a quarter cups plain flour
2 tablespoons oil
2 teaspoons salt
2 teaspoons baking powder
1 and three-quarters cups water
half cup honey
Sift dry ingredients 3 times (discard the wheat husks collected). Cut in oil. Dissolve honey in water and add to flour mixture, stirring until dry ingredients are just moistened. (Dough should be a little sticky in texture.) Divide into 3 portions. Roll each to desired size (about the size of a large bread-and-butter plate), at least 5mm thick.
Place the plate over the rolled out piece; run knife around and place the cut round on a baking tray. (Usually 2 fit to each tray.)
Decorate each with a cross or other symbols. Brush lightly with oil and bake at 210 degrees C for 18-20 minutes. (The contributor wrote: When I take mine out of the oven I let it almost cool and cut off the hard edge (a few mm) with kitchen scissors.)
Dough should remain soft and flexible. It is difficult to maintain a soft dough when working in a large batch since you tend to overmix, so we suggest making up only one batch at a time. If dough hardens, add more water. Scraps can be used once if water is added to soften the dough and then a little flour to bring it back to the right consistency.
The bread may be frozen. Ordinarily it is removed the night before and thawed at room temperature, remaining in sealed plastic bag to retain moisture.
This second recipe has been successfully made by a pre-communion class of 10-year-olds.
Communion Bread Recipe 2
1 and a half cups white flour
half cup whole wheat flour
1 teaspoon salt
1 and a half teaspoons honey (sugar may be substituted)
three-quarters teaspoon baking soda
2 teaspoons shortening
half cup water
Mix dry ingredients, but do not sift. Cut shortening into mixture. Add water gradually until mixture forms into a ball. Divide the dough into quarters. Knead one quarter at a time, then roll it into a circle about 10 mm thick. Place the circles on a lightly greased baking tray. Score the surface of each into 45-50 pieces using a fork; don't cut through. Bake 10 minutes at about 180 degrees C. Watch carefully; prick with a fork if bubbly.
COMMUNION
Give some thought as to how communion is received in your congregation. Is it received kneeling or standing? In tables or continuously? Lined up at the altar rail, or in procession, or right around the altar? Consider what each of these ways of receiving the sacrament may be saying to the communicant. Some congregations have movable furniture. If so, it may be possible to receive communion in the round, all gathered around the altar table. In smaller congregations, it may be possible for the whole congregation to gather at one table in this way.
Note that while it is customary in many places for the presiding minister and assistants to commune during the Lamb of God, it is preferable that they wait until after the communion invitation to do this. This is because the ministers' communion is not a separate thing from the communion of the congregation.
AGAPE MEAL
Many churches have experimented with trying to re-enact the Passover meal on Maundy Thursday. In some cases, they have attempted to incorporate the Lord's supper into this meal. In fact this does not work very well. But apart from that there are reasons why it should not be attempted:
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Very early in the history of the early Christianity, the church separated the Lord's supper from the agape meal setting because of the danger of abusing the Lord's supper (see Paul's comments in 1 Corinthians).
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The Passover is a Jewish meal. It belongs to them, not to the Christian church. To attempt a Christian Passover may be offensive to Jewish people, who are celebrating their Passover at this time.
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The church celebrates Easter Sunday, and the triumph of the Lamb at Easter, as our true Passover.
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For further discussion, see Statement no. 7 from the Commission on Worship, 'Guidelines on the use of the Passover Haggadah'.
Nevertheless, as this service comes in the evening, the congregation may wish to hold an agape meal either before or after the service, with simple food befitting the occasion. This may be appropriate for both city and country congregations. City people often will have come straight from work, and in the country the people may have travelled a fair distance. In both cases a meal may be fitting.
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