common service – A Collection of Prayers

The Western Rite, Part 3, The Service of the Sacrament

The Service of the Sacrament begins with the Great Thanksgiving, a prayer that leads up to the Words of Institution, and in some cases includes the Words of Institution.

The Great Thanksgiving begins with the same greeting as the Service of the Word. “The Lord be with you. And also with you.” Only here there is a full dialogue that follows as we begin “The Great Thanksgiving.” Some early liturgies have the Apostolic Greeting at the beginning of the Great Thanksgiving / Preface Dialogue instead of the Salutation and Response.

The Great Thanksgiving

The Great Thanksgiving, sung in Latin to the traditional Gregorian tunes.

The Lord be with you.
And also with you.

Lift up your hearts.
We lift them to the Lord.

Let us give thanks to the Lord our God.
It is right to give him thanks and praise.

Below the preface dialogue is displayed in Latin with ancient notation, also in English with modern notation:

Tune public domain. Text from www.englishtexts.org. From *Evangelical Lutheran Worship,* 2006

The preface dialogue is often called the Sursum Corda, the Latin for “Lift up your hearts.”

This dialogue between the president and the congregation is found as early as the third century in the West (Hippolytus, ca. 215, and Cyprian, ca. 252) and the fourth century in the East (Cyril of Jerusalem, ca. 350). Its universality shows that it developed from a dialogue at Jewish ritual meals where the grace or thanksgiving after the main meal was introduced by the president’s saying “Let us give thanks to the Lord our God” and the gathered company giving their assent. In the Eucharist the dialogue leads into the great thanksgiving, which traditionally begins with a preface culminating in the Sanctus. (From the commentary on www.englishtexts.org) The tune presented here may be just as old–older than the notation that preserves it!

“Lift up your hearts” may be derived from Colossians 3:1, “Since, then, you have been raised with Christ, set your hearts on things above, where Christ is, seated at the right hand of God.” It also reminds me of the psalmist’s expression of trust in Psalm 25:1, “To you, O Lord, I will lift up my soul.” Originally, it may have been an invitation to stand (Strey, Christian Worship, p. 131). There are other services where a dialogue precedes a prayer of thanksgiving (some versions of Evening Prayer in the thanksgiving for light, and Baptism liturgies), but “Lift up your hearts. We lift them to the Lord.” is used exclusively in the dialogue before Holy Communion.

“Let us give thanks to the Lord our God. It is right to give him thanks and praise.” The response in Latin is simply “Dignum et justum est.” “It is right and just.” Like the Salutation, this also seems to be a “little ordination,” where the assembly tells the officiant, “Yes, let’s give thanks!”

The Proper Preface

The proper preface is a seasonal sentence that reflects on God’s work among his people, and emphasizes the reason we are giving thanks in Advent, Christmas, Epiphany, Lent, etc. The sentence at the end is a segue to the Sanctus that emphasizes that we are not alone in our praise. We join with saints of all time and the angels of heaven, singing the song Isaiah heard in chapter 6 and John heard in Revelation 4:8. Proper prefaces below are from Common Service Book (1917) with the exception of Advent, which is from The Lutheran Hymnal (1941).

It is truly meet, right, and salutary, that we should at all times and in all places give thanks to you, O Lord, holy Father, almighty everlasting God, through Jesus Christ our Lord,…

For Advent: …whose way John the Baptist prepared, proclaiming him the Messiah, the very Lamb of God, and calling sinners to repentance that they might escape from the wrath to be revealed when he comes again in glory. Therefore with angels…, etc.

For Christmas: …for in the mystery of the Word made flesh, you have given us a new revelation of your glory; that seeing you in the person of your Son, we may be drawn to the love of those things which are not seen. Therefore with angels…, etc.

For Epiphany: …and now do we praise you, that you sent us your only Son, and that in him, being found in fashion as a man, you revealed the fullness of your glory. Therefore with angels…, etc.

For Lent: …who on the tree of the cross did give salvation to mankind; that where death arose, there life also might rise again: and that he who by a tree once overcame, might likewise by a tree be overcome, through Christ our Lord; through whom with angels…, etc.

For Easter: …but chiefly are we bound to praise you for the glorious Resurrection of your Son, Jesus Christ, our Lord: for he is the very Paschal Lamb, who was offered for us, and has taken away the sin of the world; by his death has destroyed death, and by his rising to life again, has restored to us eternal life. Therefore with angels…, etc.

For the Festival of the Ascension: …who, after his Resurrection, appeared openly to all his disciples, and in their sight was taken up into heaven, that he might make us partakers of his divine nature. Therefore with angels…, etc.

For the Festival of Pentecost: …who ascending above the heavens and sitting at your right hand, poured out [on this day] the Holy Spirit on the chosen disciples as he had promised, for this the whole earth rejoices with exceeding joy. Therefore with angels…, etc.

For the Festival of the Holy Trinity: …with you and the Holy Spirit, are one God, one Lord. And in the confession of the only true God, we worship the Trinity in Person, and the Unity in Substance, of majesty co-equal. Therefore with angels…, etc.

… Therefore with angels and archangels, and with all the company of heaven, we laud and magnify your glorious name; evermore praising you, and saying:

Holy, Holy, Holy – Sanctus

Holy, holy, holy Lord, God of power and might,
heaven and earth are full of your glory.
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.

The Sanctus is part of the Great Thanksgiving, a part sung by choir or congregation. The song itself is derived from Isaiah 6 and Revelation 4, and it’s use in a prayer before Holy Communion has some doctrinal implications. Isaiah and John were in the presence of God when they heard the hosts of heaven sing, “Holy, holy, holy.” In Holy Communion, Jesus Christ comes to us. He is the one “who comes in the name of the Lord.” He is truly present with us, according to the promise embedded into his commands, “Take and eat; this is my + body, which is given for you. / , “Drink from it, all of you; this is my + blood of the new covenant, which is poured out for you for the forgiveness of sins. Do this in remembrance of me.”

The Eucharistic Prayer / Prayer of Thanksgiving follows.

Prayer of Thanksgiving

We give you thanks, O God,
through your beloved servant, Jesus Christ,
whom you have sent in these last times
as Savior and Redeemer and messenger of your will.
He is your Word, inseparable from you,
through whom you made all things
and in whom you take delight.

You sent him from heaven into the virgin’s womb,
where he was conceived and took flesh.
Born of the virgin by the power of the Holy Spirit,
he was revealed as your Son.
In fulfillment of your will he stretched out his hands in suffering
to release from suffering those who place their trust in you,
and so won for you a holy people.

He freely accepted the death to which he was handed over
in order to destroy death and to shatter the chains of the evil one;
to trample underfoot the powers of hell
and to lead the righteous into light;
to fix the boundaries of death
and to manifest the resurrection.

Remembering therefore his death and resurrection,
we set before you this bread and cup,
thankful that you have counted us as your priestly people.

We ask you to send your Holy Spirit
upon the offering of the holy church.
Gather into one all who share these holy mysteries,
filling them with the Holy Spirit and confirming their faith in the truth,
that together we may praise you and give you glory,
through your servant, Jesus Christ.
Amen.

The Anaphora of Hippolytus is the basis for Eucharistic Prayer II in the Roman Rite, Eucharistic Prayer IV in Lutheran Book of Worship, Eucharistic Prayer XI in Evangelical Lutheran Worship, in the Holy Eucharist in Rite Two in The Book of Common Prayer (1979), and in Setting One in Christian Worship: Hymnal (2021).

When Martin Luther was assembling his Formula Missae, his Latin order of service, he removed the Prayer of Thanksgiving, also called the Canon, because the prayer in common use at his time had numerous references to the Mass as a sacrifice. (The Tridentine Canon, and the present Canon of the Mass also refers to the Mass as Sacrifice.) Beginning with Service Book and Hymnal (1958) Lutherans have been reintroducing Prayers of Thanksgiving, often using historic models as their basis.

Lord’s Prayer

Our Father in heaven,
      hallowed be your name,
      your kingdom come,
      your will be done
            on earth as in heaven.
Give us today our daily bread.
Forgive us our sins,
      as we forgive those
      who sin against us.
Lead us not into temptation,
but deliver us from evil.
For the kingdom, the power,
      and the glory are yours
      now and forever. Amen.

The Lord’s Prayer has long been connected with the Words of Institution, in some rites preceding, in some rites following. The Lord’s Prayer is a prayer of the family of God, hence, “Our Father…”. One writer says that the use of the Lord’s Prayer is not so much part of the consecration of the elements as it is a consecration of the people (Reed, p. 364). Older rubrics directed the officiant to read the Lord’s Prayer with the congregation responding with the Doxology (“For the kingdom… / For thine is the kingdom…”). Modern practice is often to use it as a congregational prayer.

Words of Institution

Our Lord Jesus Christ, on the night he was betrayed, took bread; and when he had given thanks, he broke it and gave it to his disciples, saying, “Take and eat; this is my + body, which is given for you. Do this in remembrance of me.”

Then he took the cup, gave thanks, and gave it to them, saying, “Drink from it, all of you; this is my + blood of the new covenant, which is poured out for you for the forgiveness of sins. Do this, whenever you drink it, in remembrance of me.”

The Words of Institution are chiefly a proclamation of the gospel from the words of Jesus. “My body … is given for you. … my blood … is poured out for you for the forgiveness of sins.” They are not a prayer that makes a transformation take place. They are a repetition of the words of Jesus which make the sacrament what it is.

The peace of the Lord be with you always.
Amen.

“The peace of the Lord…” is called the Pax Domini. Sometimes it is followed by a simple Amen by the people. Sometimes it is treated as a greeting, as used elsewhere, “The peace of the Lord be with you always. And also with you.” Some traditions “share the peace” at this point. Peace and forgiveness go together.

Lamb of God – Agnus Dei

Lamb of God, you take away the sin of the world,
have mercy on us.
Lamb of God, you take away the sin of the world,
have mercy on us.
Lamb of God, you take away the sin of the world,
grant us peace.

Lamb of God – Agnus Dei is derived from the short sermon of John the Baptist, “Behold, the Lamb of God…” The repetition is reminiscent of the later use of the Kyrie. It is sometimes called the Fraction Anthem, which means that the bread was broken as it was sung. Just as the Sanctus teaches the real presence of Christ in the Supper, Lamb of God teaches us the purpose and benefit of the Lord’s Supper. As Luther says in the Small Catechism, “That is shown us by these words, “Given” and “poured out for you for the forgivneness of sins.”

Distribution

During the distribution, hymns or choir anthems are sung. Among Lutherans, some classic communion hymns teach the doctrine of the Lord’s Supper in song. Click the links in the titles to see the texts:

Soul, Adorn Yourself with Gladness
Lord Jesus Christ, You Have Prepared

Adoro te devote is a favorite Catholic hymn, also fitting for the distribution.

The Post-Communion

Among Roman Catholics, the Post-Communion is often the salutation, followed by, “Go, the Mass is ended.”

Luther’s orders do not include a post-communion canticle. The Swedish liturgy of 1531 and a few German liturgies of the sixteenth century included the Nunc Dimittis.

The Post-Communion collect (prayer) below is by Martin Luther, found in his German Mass and Order of Service (Deutsche Messe). There are many other collects available. In some worship books, the collect was preceded by a versicle and response.

Give thanks to the Lord, for he is good.
His mercy endures forever.

Whenever we eat this bread and drink this cup,
we proclaim the Lord’s death until he comes.

We give thanks, almighty God, that you have refreshed us with this saving gift. We pray that through it you will strengthen our faith in you and increase our love for one another. We ask this in the name of Jesus Christ, our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.
Amen.

Luther suggested the Aaronic Blessing (below) or verses from Psalm 67 as a blessing to conclude the service.

Blessing

The Lord bless you and keep you.
The Lord make his face shine on you and be gracious to you.
The Lord look on you with favor and + give you peace.
Amen.

The Western Rite, Part 1: Confession / Lord, Have Mercy / Glory to God in the Highest

During September of 2023 we will look at the Western Rite.

The Oxford Dictionary defines rite as: “a religious or other solemn ceremony or act. ‘the rite of communion.'”

A stricter definition used by liturgists is a rite is words that are spoken (or sung) in worship. Ceremony is actions or gestures used in worship.

The Western Rite isn’t a single rite, but more of a pattern of words and songs that many denominations and traditions follow. The Roman Catholic Mass, the Lutheran Divine Service or Gottesdienst, the Anglican / Episcopalian Eucharist are all variations of the Western Rite.

Some denominations / traditions consider the Confiteor / Confession a part of the service. Some consider it separate, with the service proper beginning with the Kyrie. This is why the opening / processional hymn is sometimes before the confession, sometimes after. Modern Roman Catholic usage sometimes combines the Confession with the Kyrie.

The confessional rite is based on the private prayers a priest would pray in preparation for the mass and while putting on vestments (Reed, p. 256). Among Lutherans, private confession was still used in the early years, and public rites of confession began to appear in the 1530s (Reed, p. 258). This is a relatively late addition to the Western Rite.

The invocation is the same phrase spoken at baptism–the words that connect us with God’s name. We approach our God as his people, baptized into his name, cleansed with Christ’s blood. The sign of the cross is also a reminder of baptism. “Receive the sign of the cross on the head and heart + to mark you as one redeemed by Christ the crucified.” The invocation also reminds us whose work we are here to do. We worship in God’s name.

This is how we approach our God. Like the father of the prodigal, our heavenly Father awaits us with open arms.

We hear God’s forgiveness proclaimed, again, because of the life and work of our Savior Jesus.

In the name of the Father and of the + Son and of the Holy Spirit.
Amen.

Beloved in the Lord! Let us draw near with a true heart, and confess our sins to God, our Father, asking him in the name of our Lord Jesus Christ to grant us forgiveness. (Hebrews 10:22)

Our help is in the name of the Lord,
the Maker of heaven and earth. (Psalm 124:8)

I said, “I will confess my transgressions to the Lord,”
and you forgave the iniquity of my sin. (Psalm 32:5)

Almighty God, merciful Father, I, a poor, miserable sinner, confess to you all my sins and iniquities with which I have ever offended you, and justly deserved your temporal and eternal punishment. But I am heartily sorry for them, and sincerely repent of them, and I pray of your boundless mercy, and for the sake of the holy, innocent, bitter sufferings and death of your beloved Son, Jesus Christ, to be gracious and merciful to me, a poor, sinful being.

Upon this your confession, I, by virtue of my office as a servant of the Word, announce the grace of God to all of you, and in the stead and by the command of my Lord Jesus Christ I forgive you all your sins, in the name of the Father and of the + Son and of the Holy Spirit.
Amen.

Source: Saxon Church Order of 1581, translation based on The Lutheran Hymnal, 1941. For German original, follow this link.

There are many forms of confession and absolution. We confess what we are. We confess what we have done. We know what we deserve and what we would get if we approached a holy God alone. We are not beating ourselves up–we are stating facts. Here is another fact: Jesus Christ suffered and died to bear our sin and take it away. We plead for God’s mercy for the sake of Christ.

In the ancient church, an introit was sung at this point. Introit means entrance. Most introits were short chants composed from psalms or other parts of Scripture, concluding with the Gloria Patri and then repeating the opening verse. Here is the introit for the first Sunday in Advent:

Antiphon:
To you, O Lord, I lift up my soul.*
O my God, I trust in you; Let me not be ashamed;
Let not my enemies triumph over me.*
Let no one who waits on you be ashamed. (Psalm 25:1-3a)

Psalm:
Show me your ways, O Lord;*
          teach me your paths.
[For you are the God of my salvation;*
          on you I wait all the day.
Let integrity and uprightness preserve me,*
          for I wait for you.
Redeem Israel, O God,*
          out of all their troubles.] (Psalm 25:4-5, 21-22)

Glory be to the Father, and to the Son,*
and to the Holy Spirit;
as it was in the beginning,*
is now and will be forever. Amen.

Antiphon:
To you, O Lord, I lift up my soul.*
O my God, I trust in you; Let me not be ashamed;
Let not my enemies triumph over me.*
Let no one who waits on you be ashamed. (Psalm 25:1-3a)

Source: Sanctus, November 27, 2022. Psalm 25:5 and 21-22 are not part of the original Introit.

Martin Luther suggested a spiritual song or a psalm be sung in German instead of the introits (https://history.hanover.edu/texts/luthserv.html, also Luther Reed in The Lutheran Liturgy, p. 262). It is likely he reccommended this because the introits were fragments, and the thematic connection with the readings was sometimes unclear. Much earlier in church history, the practice of singing whole psalms as entrance hymns or as interludes between Scripture readings was widespread (Reed, p. 261) .

Some churches sing an entrance hymn here. Some sing it before the invocation.

The Kyrie originally had the form of a short litany. Here is Kyrie, Orbis Factor, one of nine Kyrie litanies used in Sarum which can be viewed at this link.

Maker of the world, King eternal,
have mercy on us.

Fount of boundless pity,
have mercy on us.

Drive away from us all that is harmful,
have mercy on us.

Christ, the Light of the world, giver of life,
have mercy on us.

Look on those wounded by the craft of the devil;
have mercy on us.

You preserve those who believe in you, and you strengthen them,
have mercy on us.

Your Father, you, and the Spirit proceeding from both,
have mercy on us.

We know you to be one God, and three persons,
have mercy on us.

Be present with us, Counselor, that we may live in you,
have mercy on us.

Source: The Sarum Missal in English, Part II, Alcuin Club Collections, No. XI

Another Kyrie litany, taken from the fourth century Liturgy of St. John Chrysostom, is in wide use today among Lutherans:

In peace, let us pray to the Lord.
Lord, have mercy.

For the peace from above,
and for our salvation,
let us pray to the Lord.
Lord, have mercy.

For peace to the whole world,
for the well being of the Church of God,
and for the unity of all,
let us pray to the Lord.
Lord, have mercy.

For this holy house,
and for all who offer here their worship and praise,
let us pray to the Lord.
Lord, have mercy.

Help, save, comfort, and defend us, gracious Lord.
Amen.

From Lutheran Book of Worship, 1978.

The more basic three, six or ninefold Kyrie is a remnant of the earlier Kyrie litanies (Reed, p. 269).

Kyrie eleison.
Christe eleison.
Kyrie eleison.

Lord, have mercy.
Christ, have mercy.
Lord, have mercy.

The purpose of the Kyrie at the beginning of the service, long or short, is to cast all our cares and needs before the Lord. The common Kyrie above (“In peace let us pray to the Lord…”) has the repeated theme of peace. Jesus said, “My peace I give to you. Not as the world gives do I give to you” (John 14:27). The Means of Grace, the gospel in Word and Sacrament that we are about to receive, are the only place we will find the peace we seek, because there alone we find Jesus, his Word, his forgivness, his restoration and peace.

The Gloria in Excelsis is the main song of praise in the Western Rite. It came from the Greek church as a song used in Morning Prayer / Matins as early as the second or third centuries. By the 500s it started to be used in the western church, first in the main service at Christmas, then at other high festivals, and then in regular usage.

It begins with the song of the Christmas angels:

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

Many consider the first two lines to be an antiphon, and in modern practice, it is often used as a repeated refrain. Originally the officiant would chant the first line, “Gloria in excelsis Deo” (“Glory to God in the highest”) and the congregation would join in the rest, “et in terra pax…” (“and on earth peace…”). This is why the Gloria is sometimes referred to as “Et in terra…” (And on earth…”)

The song of the angels has a parallel structure to it. The ELLC’s translation brings it out very clearly. In the birth, life, and work of Christ, glory is given to God. Peace is given to people.

The first stanza of the song is directed to God the Father, and praises God for who he is:

Lord God, heavenly King,
almighty God and Father,
we worship you, we give you thanks,
we praise you for your glory.

The second stanza is directed to God the Son, and praises him for both who he is and what he does. The second stanza also has the character of the Kyrie, “Have mercy on us.” “Receive our prayer.” Ancient songs and psalms sometimes put the central thought in the center of the song, and here is the center of the Christian faith: Jesus Christ is the Lamb of God who bears our sin.

Lord Jesus Christ, only Son of the Father,
Lord God, Lamb of God,
you take away the sin of the world:
have mercy on us;
you are seated at the right hand of the Father:
receive our prayer.

The third stanza brings the song to its highest point, again praising God for who he is. The third stanza is trinitarian, emphasizing that we worship one God, one Lord, who is Most High, revealed as “Jesus Christ, with the Holy Spirit, in the glory of God the Father.”

For you alone are the Holy One,
you alone are the Lord,
you alone are the Most High,
Jesus Christ,
with the Holy Spirit,
in the glory of God the Father. Amen.

The Gloria in Excelsis is very credal. It confesses truths about God, his attributes, and his works.

A rendering of the Latin text for Choir and Orchestra

Glory to God in the Highest from Marty Haugen’s Mass of Creation. English text, presented in a liturgical folk style.

The Gloria is often omitted during Advent and Lent. That tradition came about as a fast for the ears in preparation for the exuberance of Christmas and Easter.

Among Lutherans it may be replaced by the Canticle “Worthy is Christ” / Dignus est agnus during the Sundays of Easter.

Refrain:
This is the feast of victory for our God.
Alleluia, Alleluia, Alleluia.

1 Worthy is Christ, the Lamb who was slain,
whose blood set us free to be people of God. [Refrain]

2 Power, riches, wisdom and strength,
and honor, blessing and glory are his. [Refrain]

3 Sing with all the people of God
and join in the hymn of all creation.

4 Blessing, honor, glory and might
be to God and the Lamb forever. Amen. [Refrain]

For the Lamb who was slain
has begun his reign. Alleluia. [Refrain]

The Gloria had this thought at the center: “Lord God, Lamb of God, you take away the sin of the world: have mercy on us.” The canticle Worthy is Christ is taken from phrases in Revelation 5, 15 and 19, and praises Christ as the Lamb who was slain, who made us his people by his blood, and lives and reigns over his church.

The Western Rite

The Western Rite is a term for the order of service used in many churches. It is called Western to distinguish it from the Eastern Rite (Churches in the “Orthodox” tradition, Greek, Russian, Armenian, etc.).

The Order of Mass in the Roman Catholic Church, the Order of Holy Communion or the Common Service in the Lutheran Church, and the Holy Eucharist in Anglican and Episcopal churches are all versions of or derived from the Western Rite.

Nearly every version of the Western Rite follows this outline:

Kyrie
Gloria in Excelsis
Service of the Word
- Prayer/Collect of the Day
- Readings
  - First Reading
  - Psalm
  - Second Reading
  - Gospel Acclamation / Verse / Alleluia
  - Gospel
- Sermon
Credo
Sursum Corda, Preface (Anaphora)
Sanctus
Prayer of Thanksgiving
Lord’s Prayer
Verba (Words of Institution)
Agnus Dei
Communion
Dismissal/Blessing