STATEMENT 30. GUIDELINES FOR PREPARING THE SERVICE WITH HOLY COMMUNION

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STATEMENT 30. GUIDELINES FOR PREPARING THE SERVICE WITH HOLY COMMUNION

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Lutheran Church of Australia: Commission on Worship

 

STATEMENT  30

 

GUIDELINES FOR PREPARING THE SERVICE WITH HOLY COMMUNION

 

Adopted by the Commission on Worship, October 1992. The Department of Liturgics prepared the statement to help answer questions about what changes and variations to the liturgy are acceptable, especially for purposes of evangelism.

 

Reformatted and revised: 8 May 1998

 

 

These notes are suggestions meant to be read in conjunction with the Board for Congregational Life – Commission on Worship report ‘Public Worship’.

 

A.        General guidelines

 

1

Aim for excellence in ‘performance’, wording, music, arts; use variations and ornamentation for enrichment, not ‘watering down’.

 

2

Prepare thoroughly. Carefully script everything. Use suitable language — not archaic or over formal or remote, but not casual and sloppy either.

 

3

Educate members in the basic purpose and shape of the liturgy, and prepare them for changes and variations.

 

4

Ensure that the structure and wording reflect that worship is not primarily talking about God, but rather meeting with God — it is not first of all our speech and actions, but God’s talking and acting to us first, and our responding and reacting.

 

5

Aim for variety within a recognisable stability. Ensure that variations do not obscure the basic familiar ritual, and that alternatives perform the same functions as what they replace.

 

6

Pace is important — the movement through the liturgy needs to be neither hurried nor dragging. Silence at significant places can be effective.

 

7

The manner of conducting the service is important — make it warm and relaxed, but not casual or irreverent.

 

8

Try to include all people as far as possible — women, the elderly, children, those who don’t know the jargon. Avoid sexist language or exclusive terminology and examples.

 

 

 

9

Use seasonal variations and emphases to the full. Use and adapt available resources such as antiphons and seasonal responses, canticles, litanies. Such resources give variety and unity to the service, while keeping it Christ-centred and catholic. (But avoid obscure language and be alert for scriptural references which may be unknown to many.) Minor festivals can also be remembered on the nearest Sunday.

 

10

Make the most of symbolic actions and art, eg music, banners, special rites such as ashes, palms, stripping the altar, candles, processions. These can speak deeply to people regardless of age or education. Don’t over explain. The Sunday bulletin can announce and outline the action or object; brief introductions can be made before the service; comments can be made in the sermon.

 

11

Establish and stick to a consistent pattern for standing and sitting, as well as for orientation.

 

12

Use given fixed modern wordings for parts of the service where possible, eg the ecumenical texts of the English Language Liturgical Consultation (ELLC) — available in the booklet Praying Together.

 

13

Wherever possible, use the words of Scripture rather than merely human words — these can be from different versions, a patchwork, or even paraphrased.

 

14

It is usually preferable if variations are to the pastor’s parts, rather than the congregation’s. Then the variations do not need to be printed out, and people are familiar with what they say/sing.

 

15

Keep parts to be spoken in unison by the congregation short, and break longer parts up into short phrases for ease of speaking. A good speaking rhythm is important for congregational parts.

 

16

Use different canticles or different musical settings for different seasons, eg Service with Communion during Lent, then Alternative Form during Easter. When introducing alternatives for the first time, give prior notice and provide for rehearsal.

 

17

‘Decorate’ the church appropriately for occasions and seasons — candles, flowers, greenery, banners, streamers, coloured cloths, lighting etc.

 

18

Strictly speaking, it is not the task of individuals to write or make up a liturgy as such — they prepare, select, adapt, elaborate, ‘perform’ the liturgy.

 

19

Not all parts of the liturgy are of equal importance. The kernel is the word and the sacrament. The most important parts are where God speaks to us and acts on us. The following diagram gives a general guide.

 

 

 

 

 

 

 

 

 

 

 

 

 

In the name

Confession and absolution

Collect

Readings

      Introit/psalmody

Sermon

              Lord have mercy

Creed

              Glory to God in highest              Hymns

Prayer of church

              Greeting (salutation)              Responsive verses

Preface

                              Offertory                      Gradual

Holy holy holy

              Proper prefaces (seasonal)              Extended eucharistic prayers

Lord’s Prayer

              Peace of the Lord                      Musical settings

(as eucharistic prayer)

      Lamb of God

Words of institution

      Song of Simeon

Distribution

Post-communion prayer

Blessing

 

 

      ‘If any form of worship may lay claim to ecumenical character, it is the one in which the following basic order is observed: After an introductory invocation, God’s Word is presented to the congregation by the reading of Scripture and by the sermon; the congregation submits its petitions to God; it collects the thank offerings; and amid thanksgiving it celebrates the Lord’s Supper’ (Peter Brunner, Worship in the Name of Jesus).

 

20

Even the most important parts can vary in wording, although parts like the creed, Lord’s Prayer, and words of institution should have constancy. Familiarity also helps with the absolution and the blessing, and also with parts to be spoken by the congregation.

 

21

The greeting, absolution, and blessing should be retained as performative declarations, as active word from God, rather than made into our prayers or wishes.

 

22

Parts which are our responses can (and should) have considerable variety, eg prayer, offertories and dedications, hymns/songs, music.

 

23

Parts can be spoken instead of sung. Music is most appropriate for the Glory to God in the highest (or an alternative), the offertory song, Holy holy holy, Lamb of God, and the Song of Simeon (or alternative).

 

24

Hymn paraphrases can occasionally be substituted for parts of the service, eg

      Lord have mercy: LHS 150, 427, 448, 897; ATN 11; ATE 238; ATO 379; 392

      Glory to God in the highest: LHS 33, 136, 457, 783, 895; ATO 317, 318

      Creed: LHS 139, 142, 905; ATA 155, ATO 362.

      Offertory: LHS 358, 362, 364, 367, 372, 375, 377, 378, 858, 859; ATN 95; ATE 269; ATO 353, 354, 357, 358

      Holy holy holy: LHS 140, 499, 501, 884, 896; ATN 63; ATE 273; ATO 380

      Lord’s Prayer: LHS 421,894, 901; ATE 283

      Lamb of God: LHS 48, 335, 436; ATN 82; ATA 173

      Post-communion: LHS 38, 44, 51, 76, 844, 845, 898, 900; ATE 271; 297; ATO 412

      (LHS: Lutheran Hymnal with Supplement; ATN: All Together Now; ATA: All Together Again; ATE: All Together Everybody; ATO: All Together OK)

B.

Variations for particular parts of the service

 

1

Greetings and explanations before the service starts. Members of the congregation could greet one another (not to be confused with ‘passing the peace’).

 

2

In the name. Enter with a procession for special occasions. Have an acclamation or brief responses before or after the invocation, eg ‘The Lord has risen/He has risen indeed’ for Easter. This is preferable to limiting the invocation as in ‘We begin our worship in the name...’ The invocation may be spoken. An acclamation used here may be repeated at the end of the service before the blessing.

 

3

Have no music until the introit/entrance hymn to highlight the transition from preparatory to main service.

 

4

Confession and absolution. Use the different forms available: Service with Communion, Service without Communion, Alternative Form, Order for Confession and Absolution, Sing the Feast orders. Use one form in Advent/Lent, another form in Christmas/Easter. The introductory responsive verses may be omitted.

 

      Rather than having a newly written form for particular occasions (which will be unfamiliar), incorporate a particular emphasis in the minister’s invitation to confess. Or use the Alternative Form and have the minister say the first part ‘We confess...eternal punishment’, mentioning specific kinds of sins after ‘we have not loved our neighbour as ourselves’. The congregation then continues: ‘For the sake of...’

 

      On special occasions such as Ash Wednesday or Maundy Thursday, individual absolution can be given to those who wish to come forward (see Maundy Thursday in Church Rites). The confession can occasionally be omitted or shortened, eg at Christmas/Easter.

 

      Although some congregations ‘pass the peace’ after the absolution, a better place for this is after ‘The peace of the Lord’ before the distribution.

 

5

Introit. Can be spoken or sung by the congregation (or sung by a choir or a cantor), or used antiphonally. The psalm may be used instead. More congregations are now using psalmody between the readings, and having an entrance hymn here.

 

6

Lord have mercy. Can be sung or spoken in different ways. The extended kyrie in the Alternative Form may be sung or said.

 

7

Glory to God in the highest. May be sung or said antiphonally, or the shortened form may be used, eg in Lent. Or it may be omitted in Advent/Lent and used in Christmas/Easter. Ring a bell during it at Christmas/Easter. Use another canticle or hymn instead, eg a form of the Song of Mary during Advent.

 

8

Collect. Use either of the two regular collects provided. To focus on a particular emphasis, instead of ‘Let us pray’ the minister may say ‘Let us pray for...’, adding a theme. Observe a pause for silent prayer before the collect is prayed. On particular occasions a second, more specific collect (introduced with a bidding) may be added.

 

9

Readings. The first and second readings may be read by a prepared layperson. Have a psalm after the first reading; this may be spoken or sung in unison, or spoken or sung antiphonally, using a simple modern setting, or a hymn paraphrase may be sung. After the second reading, have a gradual, gradual hymn, or hymn of the day. A ‘hallelujah’ hymn may be used in addition to or instead of the hallelujah, particularly for festivals, eg LHS 20, 28, 32 for Christmas; 88, 89, 90, 94, 96, 97, 101, 102, 105, 762, 765 for Easter; 111, 771 for Ascension; 121 for Pentecost. For festival occasions, have a gospel procession. Use a selected hymn verse as a response to the gospel.

 

10

Creed. Occasionally use a hymn paraphrase. On high festivals, highlight a particular phrase by means of a pause, or repetition, or bells, eg ‘and became a human being’ at Christmas.

 

11

Sermon. Draw attention to paraments, vestments, parts of the liturgy etc., that are relevant to the sermon topic, eg the symbolism of the alb as ‘putting on Christ’; the occurrence in the liturgy of a concept such as ‘peace’.

 

12

Offertory. Other canticles (in various settings) and hymns/songs may be used, and/or an offertory prayer. Bread and wine (for communion) may be brought forward with the gifts of money. Particular offerings, blessings, consecrations, and commissionings (as well as emphases for special occasions) may be added.

 

13

Prayer of the church. This part, with the sermon, has the most potential for variety and special emphases, and needs careful preparation. The main thrust should be on intercession for the whole world — the church, government, our country, those in special need. A cycle of prayer themes can be established; ways of incorporating needs of people in the congregation and community can be found. A variety of styles can be used: petitions with responses, litanies, bidding prayers, collects. Various people can be involved in preparing the prayers and saying them, as long as it remains a prayer of the church and not just of individuals; care must be taken that the petitions and intercessions can be owned by everyone.

 

14

Preface. Use the appropriate proper preface from the Service with Communion or the Alternative Form, or Sing the Feast. If chanting is difficult or not desired, say it.

 

15

The eucharistic prayer (in the Alternative Form) may be used, or parts of it eg ‘Amen. Come, Lord Jesus’ and ‘Christ has died. Christ is risen. Christ will come again’ in Advent.

 

16

The peace of the Lord. ‘Passing the peace’ may be used here.

 

17

Lamb of God. May be used in different forms and settings.

 

18

Post-communion canticle. Different settings of the Song of Simeon (or a hymn paraphrase) may be used, or a different canticle/song/hymn, eg verses 8,11 of hymn 23 during Christmas (modern Department of Hymnody translation could be used).

 

19

Add a specific phrase or sentence to the post-communion prayer, or use a different one for a particular season (as in the Easter vigil service).

 

1

A doxology may be sung before the blessing in addition to or instead of ‘Let us bless’; then the blessing concludes the service as a climax of God’s word to us as we leave.

21

Words of dismissal, eg  Scriptural promise, acclamation, or ‘charge’ may be added before the blessing.

 

22

An alternative blessing is available in the Alternative Form. Seasonal blessings are in the ‘Service of the Word’ booklet.

 

23

Hymns and songs can be treated in different ways, eg a particular hymn or verse sung throughout a season; hymn verses sung alternately by different groups; a hymn/song sung as a canon or round.