11. Year C - Maundy Thursday

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11. Year C - Maundy Thursday

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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.

*

(N,) I forgive you all your sins in the name of the Father and of the Son and of the Holy Spirit.

*

(N,) I forgive you all your sins in the name of Jesus.

*

(N,) in Jesus' name, your sins are forgiven.

 

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).

 

*

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.

 

*

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.

 

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

65

A new commandment

177

Love one another

261

Servant King

 

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

*

for all pastors of the LCA, and for the national and District presidents, that they may live and serve according to their ordination vows

*

for the whole body of Christ, the church, broken and divided, that the unity which God gives may become visible

*

for all Christians, that they may not betray Christ by word or deed

*

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

*

for leaders of the church throughout the world

*

for leaders of this country, especially our prime minister and government

*

for the poor and those who cannot afford to buy enough food for themselves and their families

*

for refugees fleeing from their homeland

*

for those divided by feelings of hatred

*

for the housebound who cannot come to celebrations this week.

 

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).

 

1.

In the name

2.

Confession of sins (using the responsive reading of Psalm 51 in Church Rites)

3.

Declaration of grace (Supplement, page 23)

4.

[Lord, have mercy]

5.

[Glory to God in the highest]

6.

Prayer of the day (collect) (without the greeting before it)

7.

First reading

8.

Psalm

9.

Second reading

10.

Verse

11.

Gospel

12.

Nicene Creed

13.

Sermon (prepared beforehand by the pastor, read by a layperson)

14.

[Foot-washing (see below for a suggestion)]

15.

[Offering]

16.

Prayer of the church

17.

Closing prayer (second post-communion prayer, Church Rites, page 281)

18.

Stripping of the altar

 

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

Lamb of God most holy * G5

89

Christ Jesus lay in death's strong bands (esp v 3) * G5

112

Hail Thou once despised Jesus (vv 1,2) G3

847

The Lamb's high banquet called to share (alt tune 227) G5

AT

349

There is a Redeemer

TIS

364

Christ Jesus lay in death's strong bands (does not contain original v 3)

373

Hail, our once-despised Jesus

 

Second reading: 1 Corinthians 11:23-36

LHS

85

According to Thy gracious word G5

282

Draw nigh, and take the body of the Lord*

285

To Thy most holy supper, Lord* G5

287

Deck thyself, my soul, in gladness* G5

291

Thy table I approach* G5

292

The death of Christ, our blessed Lord G5

320

I come to Thee, O blessed Lord* G3

837

Feed us now, Bread of life GS

839

I come, invited by your Word G7

846

The candles are lit GS

848

With deep humility, O Lord G5

AT

69

Fill my house

71

The candles are lit

79

Feed us now

170

Take this bread

176

Take, eat, this is My body

279

And so we meet again

288

Take and eat

374

Always remember me

393

Real food, real drink

397

Before I take (These I lay down)

476

Here is bread

478

This is the body

479

For living, for dying

TIS

498

Draw near and take the body of our Lord

503

Robe yourself, my soul, in gladness

510

My God, your table now is spread

515

According to thy gracious word

538

Feed us now

540

Christians, lift your hearts and voices

707

Bread is blessed and broken

 

Gospel: John 13:1-17,31b -35

LHS

295

O Lord, we praise Thee* G3

344

Our God is love* G6

356

Lord of glory, who hast bought us* G3

381

O God our Father, throned on high G7

853

A new commandment GS

855

Brother, let me be your servant GS

AT

65

A new commandment

177

Love one  another

191

Brother, let me be your servant

261

The Servant King

310

Yesu, Yesu

340

Jesus was a servant

373

Bound by love

443

Like an angel

473

Bread for the world

TIS

256

From heaven you came

434

Where there is charity and love

534

Love is his word (esp vv 1-4,6)

536

An upper room did our Lord prepare

640

Yesu, Yesu

648

Help us accept each other

650

Brother, sister, let me serve you

699

A new commandment

 

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

One by one you call us home

225

Why do you love me?

 

For the foot-washing

65

A new commandment

177

Love one another

261

Servant King

340

Jesus was a servant

 

For the Lord's supper

71

Face to face

77

God and man at table are sat down

79

Feed us now

167

I am the Bread of life

170

Take this bread

176

Take, eat, this is my body

179

Come let us eat

183

Look beyond the bread you eat

279

The Lord's Supper

374

Always remember me

393

Real food, real drink

397

These I lay down

472

As we take this bread

473

Bread for the world

476

Here is bread

478

This is the body of Christ

479

For living, for dying

 

Stripping the altar

275

In our darkness

287

Stay here

395

Stay with me

 

Other songs with a Maundy Thursday theme

135

Bitter was the night

139

Christ humbled himself

147

When our life began again

184

Love is the law

197

When I needed a neighbour

310

Yesu, Yesu, fill us with your love

344

The New Road (esp v 6)

 

OTHER HYMNS/SONGS FROM TOGETHER IN SONG

340

Before the cock crew twice

434

Where there is charity and love

501

Sing, my tongue, the Saviour's glory

524

Come, risen Lord, and deign to be our guest

528

The Son of God proclaim

536

An upper room did our Lord prepare

608

Where cross the crowded ways of life

640

Kneels at the feet of his friends

 

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

The song of the supper

 

John L Bell & Graham Maule, Wild Goose Songs vol. 3 Love from Below

page 92

Jesus calls us

page 102

Come, Lord, be our guest

page 104

Among us and before us

page 106

These I lay down

page 110

Bread is blessed and broken

page 112

O taste and see

 

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

*

mainly white flowers, with some red, used with sprigs of wheat and bunches of grapes

*

an arrangement in white, with blackened palm leaves and thorns together with wheat and grapes

*

an arrangement with tall white flowers representing Jesus in European floral design and smaller flowers depicting disciples, with pita bread and grapes.

 

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.

*

Children could bake the bread for the Lord's supper

*

Be sure to include them in the individual absolution

*

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)

*

Employ the children as assistants in the foot-washing, eg to carry the bowl, towel or jug

*

Ask the children to bring forward the communion elements and vessels during the offertory

*

Invite children to come with their parents during the communion to receive a blessing

*

Include children among those who will assist with the stripping of the altar. Ensure that the children can see what is happening.

 

 

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:

*

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).

*

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.

*

The church celebrates Easter Sunday, and the triumph of the Lamb at Easter, as our true Passover.

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.