Voluntary. Processional Hymn (see insert or hymn board) Blessed be the one, holy, and living God. Glory to God for ever and ever. Amen.

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1 Voluntary Processional Hymn (see insert or hymn board) Celebrant: People: Blessed be the one, holy, and living God. Glory to God for ever and ever. Amen. Collect for Purity (in unison) Almighty God, to you all hearts are open, all desires known, and from you no secrets are hid: Cleanse the thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love you, and worthily magnify your holy Name; through Christ our LORD. Amen. Song of Praise The Hymnal 1982 Hymn 421 All glory be to God on high Allein Gott in der Höh Collect for Purity This collect, reminiscent of Psalm 51, is found in the liturgies of the 11 th century. Song of Praise The most ancient form is the Trisagion. The Kyrie or Gloria in excelsis are later options. The American Prayer Book gave the option to substitute a proper hymn. 3

2 The Hymnal 1982 Hymn 51 We the LORD s people Decatur Place Collect of the Day The Lessons (see insert) Sequence Hymn (see insert or hymn board) Holy Gospel (see insert) Sermon and Testimony Collect of the Day On special days and seasons it echoes the general concerns or special needs of the time. The Lessons Early Christians worship consisted principally of the reading and exposition of the Scriptures. For this they had the precedent of the services in the Jewish synagogue. Before the 1979 Prayer Book, only two lessons were read. Now it is customary to read three. 4

3 Affirmation of Faith We believe in God the Father, from whom every family in heaven and on earth is named. We believe in God the Son, who lives in our hearts through faith, and fills us with his love. We believe in God the Holy Spirit, who strengthens us with power from on high. We believe in one God; Father, Son and Holy Spirit. Amen. Prayers of the People In freedom you have created us and called us to work and rest in your generous love, hear our prayers on behalf of all your creation, and empower us to share in your healing and reconciling work, as we pray. You call to us and we answer. Affirmation of Faith In the first centuries the church understood that the eucharistic prayer was the only creedal statement. The first use of the Nicene Creed was late in the 5 th century. In the first Book of Common Prayer, the Creed could be omitted if a sermon was preached. The Affirmation of Faith used here is from The Church of England and is based on Ephesians 3. Prayers of the People Prayers of the people followed the readings and sermon, at least as early as the 2 nd century. This version is taken from Planning for Rites and Rituals - A Resource for Episcopal Worship - Church Publishing Inc Search out and purify your Church, O Holy One, that we may proclaim Jesus Christ as LORD not only in our words but in our deeds, living with freedom and courage to do good and to save lives at all times and in all places. You call to us and we answer. Let your dominion guide all rulers and authorities that they may know that extraordinary power belongs to God and does not come from us, and that they may exercise their own power in wisdom, compassion, and love. You call to us and we answer. May your compassionate power be present to heal all who suffer throughout the world, that though afflicted, they may not be crushed; if perplexed, not driven to despair; when persecuted, not forsaken; and when struck down, not destroyed, that the risen life of Jesus may be made visible in their lives. You call to us and we answer. 5

4 Let your light shine in our community and in our hearts: the light of the knowledge of the glory of God in the face of Jesus Christ, and the light present in every person we encounter. You call to us and we answer. We bring to your healing compassion all for whom we pray on this our Christian Sabbath day, especially. We raise voices of thanksgiving for all of your grace toward us and for our abundant blessings. We return to your enfolding heart those who have died, especially. You call to us and we answer. Celebrant: Holy and Wondrous God, by your never-failing providence you set in order all creation: Put away from us all hurtful things and give us those things which are profitable for us, through Jesus Christ our Savior, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. The Peace Offertory Anthem or Hymn (see insert or hymn board) The Great Thanksgiving Eucharistic Prayer 1 Celebrant: The LORD be with you. People: And also with you. Celebrant: Lift up your hearts. People: We lift them to the LORD. Celebrant: Let us give thanks to the LORD our God. People: It is right to give our thanks and praise. Celebrant: It is truly right, and good and joyful, to give you thanks, all-holy God, source of life and fountain of mercy. You have filled us and all creation with your blessing and fed us with your constant love; you have redeemed us in Jesus Christ and knit us into one body. Through your Spirit you replenish us and call us to fullness of life. Therefore, joining with Angels and Archangels and with the faithful of every generation, we lift our voices with all creation as we sing (say): 6 The Peace Finding its origin in the liturgy of baptism, the baptized were welcomed with the kiss of peace. By the late middle ages, the practice had become confined to the celebrant and deacon and then only on certain occasions. The Reformation found the elimination of the practice. It has been revived in modern times. The Great Thanksgiving The earliest Christian celebrations borrowed from the Jewish blessings over bread and wine. The oldest form, still in use included the bidding to stand, Lift up your hearts, followed by the request for permission to pray, Let us give thanks to the LORD our God, the people giving their assent. For the first several centuries the texts of eucharistic prayers were not fixed. By the 4 th century the prayers became formalized. Currently there are 10 authorized texts for use in the Episcopal Church. This text is taken from Enriching our Worship Supplemental Liturgical Materials prepared by The Standing Liturgical Commission, 1997.

5 The Celebrant continues: Blessed are you, gracious God, creator of the universe and giver of life. You formed us in your own image and called us to dwell in your infinite love. You gave the world into our care that we might be your faithful stewards and show forth your bountiful grace. But we failed to honor your image in one another and in ourselves; we would not see your goodness in the world around us; and so we violated your creation, abused one another, and rejected your love. Yet you never ceased to care for us, and prepared the way of salvation for all people. Through Abraham and Sarah you called us into covenant with you. You delivered us from slavery, sustained us in the wilderness, and raised up prophets to renew your promise of salvation. Then, in the fullness of time, you sent your eternal Word, made mortal flesh in Jesus. Born into the human family, and dwelling among us, he revealed your glory. Giving himself freely to death on the cross, he triumphed over evil, opening the way of freedom and life. The Communion of the People The traditional posture for Christians receiving communion is standing, a tradition the Eastern church has always maintained. Such a posture was understood as a symbol of being raised by Jesus Christ. Late in the middle ages did the custom of kneeling to receive begin to spread. In the early church people received communion in both kinds. By the 9 th century, bread was withheld from children and eventually the chalice was no longer given to the laity. Today, persons of any age are to be given opportunity to receive in both kinds. One does not need to be a member of this or any other church to receive. 7

6 On the night before he died for us, Our Savior Jesus Christ took bread, and when he had given thanks to you, he broke it, and gave it to his friends, and said: Take, eat: This is my Body which is given for you. Do this for the remembrance of me. As supper was ending, Jesus took the cup of wine, and when he had given thanks, he gave it to them, and said: Drink this, all of you: This is my Blood of the new Covenant, which is poured out for you and for all for the forgiveness of sins. Whenever you drink it, do this for the remembrance of me. Therefore we proclaim the mystery of faith: Celebrant and People: Christ has died. Christ is risen. Christ will come again. The Celebrant continues: Remembering his death and resurrection, we now present to you from your creation this bread and this wine. By your Holy Spirit may they be for us the Body and Blood of our Savior Jesus Christ. Grant that we who share these gifts may be filled with the Holy Spirit and live as Christ s Body in the world. Bring us into the everlasting heritage of your daughters and sons, that with all your saints, past, present, and yet to come, we may praise your Name for ever. Through Christ and with Christ and in Christ, in the unity of the Holy Spirit, to you be honor, glory, and praise, for ever and ever. Amen. The LORD s Prayer Our Father, who art in heaven, hallowed be thy Name, thy kingdom come, thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, for ever and ever. Amen. The LORD s Prayer About 400 A.D., the LORD s Prayer was included in the Eucharist as a devotion preparatory to receiving the Sacrament. There is evidence that it had long been used as a devotion by people in their houses on weekdays. Early church fathers identified the daily bread of the prayer with the bread of the Eucharist. Breaking of the Bread On the first Sunday of the month, prayers of healing are offered during communion. Those desiring prayers are invited to come to the prayer station either before or after receiving communion. 8

7 Music During Communion (see insert or hymn board) On the first Sunday of the month following communion and prayers of healing, the congregation will say: Almighty God, giver of life and health: Send your blessing on all who are sick, and upon those who minister to them, that all weakness may be vanquished by the triumph of the risen Christ; who lives and reigns forever and ever. Amen. Post Communion Prayer Blessing God of abundance, you have fed us with the bread of life and cup of salvation; you have united us with Christ and one another; and you have made us one with all your people in heaven and on earth. Now send us forth in the power of your Spirit, that we may proclaim your redeeming love to the world and continue for ever in the risen life of Christ our Savior. Amen. Post Communion Hymn (see insert or hymn board) Voluntary Announcements Dismissal Announcements Announcements are allowed in four places within the rite, each of which has its own rationale. Things that people need to know before the sermon should be made before the service. Announcements which would be helpful to know before prayer should be made at that time. Any announcement regarding welcoming or greeting should be made at the time of the peace and reminders of activities of the parish should take place after the liturgy. Announcements are most effective when they are brief, clearly thought out (written down) and read with a strong and clear voice from the ambo so that people can easily see and hear you. If you are new to Trinity, whether visiting or looking for a church home, we invite you to sign the guest book on the Welcome Table in the Narthex. There you will find information about the parish and its ministry. If you want more information or wish to explore further Trinity's mission and ministry, please fill out a pew card and/or speak to a greeter. 9

8 Trinity Episcopal Church is part of the Diocese of Pennsylvania and the Episcopal Church U.S.A. What is the Episcopal Church? The Most Reverend Michael Curry, Presiding Bishop The Rt. Rev. Daniel G. P. Gutiérrez, Bishop of Pennsylvania The Episcopal Church, USA (ECUSA) is the official organization of the Anglican Communion in the United States. Most of the earliest colonists to America were Anglican Puritans and the Anglican Church became the established church of Virginia, Maryland, New York, North Carolina, South Carolina, and Georgia during the colonial period. After the American Revolution, the Anglican Church in America formed an independent body in 1789 and called it the Protestant Episcopal Church. On the website, the ECUSA is described as a middle way between Roman Catholic and Protestant traditions. Like the Catholic Church, the Episcopal Church upholds the sacraments as essential to salvation, and like Protestant churches, it denies the supremacy of the Pope as the vicar of Christ on earth. The word Episcopal comes from the Greek word that is usually translated bishop and points to the church s understanding that a bishop is the primary shepherd of the church. Under the Episcopal form of government, the bishop s authority is equal to that of the Apostles and follows a line of succession by the laying on of hands in ordination. Priests come under the authority of the bishops and are responsible for the teaching and administration of the local churches. Throughout the history of the ECUSA, their doctrine and practice have been generally in line with that of the Anglican Church. About the Diocese of Pennsylvania The Diocese of Pennsylvania is the second oldest diocese and fourth largest in the Episcopal Church. This historic diocese is comprised of 135 worshiping congregations located in the southeast portion of the state, throughout Philadelphia, Bucks, Montgomery, Delaware, & Chester counties. The Diocese carries out the Church s mission of bringing individuals to faith in Jesus Christ primarily through its 135 parishes and missions planted throughout the five-county Philadelphia region. Indeed, thirteen of its parishes ante-date the founding of the Diocese itself in Gloria Dei was established, first as an outpost of the Church of Sweden, in 1642, and Christ Church, Philadelphia, was founded as the first parish of the Church of England in Historically, the Diocese took a laissez faire attitude towards the creation of churches, 30% of which were begun by individual clergy, 30% by laity who gathered to worship according to the Book of Common Prayer and later called a priest, 30% by a parish vestry which initiated a mission church in a new area or neighborhood, and 10% by the Diocese. Some areas of the Diocese see an Episcopal parish or mission church every few blocks, the result being that parishes tend to sharply distinguish themselves from one another historically, architecturally, theologically, liturgically, and in their sense of mission. The consequence is a rich, colorful, interesting mosaic of churches that is indispensable to the identity of the Diocese and the quality of life for the region it serves. 10