Weekends at Saint Andrew’s Church
SERVICE OF HOLY EUCHARIST & HEALING | Saturday at 5:00 pm
SERVICE OF HOLY EUCHARIST | Sunday at 8:30 am | Nursery available
CHRISTIAN EDUCATION | Sunday at 9:30 am | Nursery available
SERVICE OF HOLY EUCHARIST | Sunday at 10:30 am (with choir) | Nursery available
THE HOLY EUCHARIST
God said to the Israelite community, “You shall be holy, for I, the LORD your God, am holy” (Leviticus 19:2). The holiness commanded in the Hebrew Scriptures is external, or ceremonial, as well as internal, or moral and spiritual. The word eucharist means “thanksgiving” in Greek. Externally and internally, giving thanks is a holy act. The genesis of the Christian Eucharist is found in the Jewish ritual of gathering habitually for prayerful meals of thanksgiving. Following Jesus Christ’s death and resurrection, prayers and particular acts of eating were formalized into a Christian liturgical service. The service of the Holy Eucharist as we know it today was customary by the early third century A.D.
The primary act of Christian worship during which we receive the sacrament of Jesus Christ’s body and blood, the service of Holy Eucharist is a common sacrifice and common meal shared by the Christian community. One of the great sacraments given by Christ to his church, the eucharist is an outward and visible sign of inward and spiritual grace. The eucharist was given by Christ as a means for receiving God’s grace. Grace is God’s unearned and undeserved favor towards us. By grace, God forgives our sins, stirs our hearts, enlightens our minds, and strengthens our wills.
Jesus often shared sacred meals with his followers. He and his followers shared a meal immediately preceding his betrayal and arrest. While sharing bread and wine at a sacred meal with his followers, Jesus instituted the eucharist during the Last Supper on the night he was betrayed.
Christ’s sacrifice is made present by the eucharist and in it Christians are united to his self-offering. The Last Supper established the eucharistic action of taking, blessing, breaking, and sharing. Christ’s body and blood are present in the sacrament of the eucharist and received by faith. Christ’s presence is also known in the gathered eucharistic community. Jesus identified the bread with his body and the wine with his blood of the new covenant. He instructed his followers to continue to do this in remembrance of him (1 Corinthians 11:23-26; Mark 14:22-25; Matthew 26:26-29; Luke 22:14-20).
The new covenant is the new relationship with God given by Jesus Christ to his early followers and through them to all of us. Christ promises to bring us into the kingdom of God and to share the fullness of life with us. We respond by believing in Christ and keeping his commandments. Jesus taught the summary of the law and the new commandment. The summary of the law is that we are to love God with all our hearts, souls, and minds, and we are to love our neighbor as ourselves. The new commandment is that we are to love one another as Christ loved us.
The service of Holy Eucharist was called “The Supper of the Lorde and the Holy Communion, commonly called the Masse” in the first English language Prayer Book of 1549. Today, the service of Holy Eucharist contains two parts. The first part of the service is the Proclamation of the Word of God. It normally includes lessons from Holy Scriptures, a sermon, the Nicene Creed, prayers of the people, and the confession of sin and absolution. The first part of the service concludes with the peace, which is a liturgical exchange of greeting through word and gesture. The peace is a sign of reconciliation, love, and renewed relationships in the Christian community.
The Celebration of the Holy Communion is the second part of the service of Holy Eucharist. The first action of the Celebration of the Holy Communion is the offertory, in which bread and wine along with money and other gifts are presented to a deacon or priest who then sets the altar for the feast. The Celebration of Holy Communion continues with the consecration of bread and wine, the Lord’s Prayer, the communion of the people, and the concluding prayers of thanksgiving and dismissal. From the dismissal, we get the name Mass, by which the service of Holy Eucharist is also known. During the dismissal in the medieval Mass, the people were told “Ite, missa est,” which means “Go, it is finished” in Latin.
Weekdays at Saint Andrew’s Church
MORNING PRAYER | Monday – Friday at 9:00 am
MORNING PRAYER & HOLY EUCHARIST | Wednesday at 9:00 am
HOLY EUCHARIST | Thursday, 11:00 am in parish hall
MORNING AND EVENING PRAYER
Morning Prayer is a daily service for the worship of the church that reflects the ancient Christian tradition of the Daily Office. In many times and places, sunrise has been a time of prayer. Jews have prayed in their synagogues at sunrise, as well as at other times every day. Use of daily prayers to mark the times of the day is traditional in both Judaism and Christianity. The third, sixth, and ninth hours (9 am, 12 noon, and 3 pm) were times of private prayer in Judaism. The Jewish pattern of daily prayer formed the basis of the Christian Daily Office, with its prayers or “hours” at several times in each day.
The congregational or cathedral form of the Daily Office developed in Christianity with the principal morning and evening services of lauds and vespers under Constantine I (c. 280 AD – 337 AD), the first Roman emperor to profess Christianity. Constantine I initiated the evolution of the Roman Empire into a Christian state and prepared the way for the growth of Byzantine and Western medieval culture. All members of the church participated in the congregational or cathedral form of Daily Office. The monastic form of the Daily Office also developed under Constantine I. In addition to lauds and vespers, the monastic form included matins (at midnight), prime (the first hour), terce (the third hour), sext (the sixth hour), none (the ninth hour), and compline (at bedtime). By the late medieval era, the Daily Office was seen as the duty of monks and clergy, instead of an opportunity for the entire community to participate in prayer throughout the day.
After the Anglican Reformation, Archbishop Thomas Cranmer’s revision of the Daily Office for the first English language Prayer Book in 1549 reduced the many monastic offices to two, one for morning and one for evening. These services were printed in vernacular English and intended for use by all members of the church. Many elements of Morning Prayer come from the monastic hours of matins, lauds, and prime. The service of Morning Prayer includes prayers, a selection from the Psalter, readings from the Holy Scriptures, one or more canticles, and the Lord’s Prayer.
Evening Prayer, the title for the evening service in Anglican worship since the 1552 revision of the Prayer Book, is based on the office of vespers. Evening Prayer may begin with an opening sentence of Holy Scripture and with the Confession of Sin. The Invitatory may include the canticle Phos Hilaron, an ancient hymn praising Christ at the lighting of lamps at sunset. Evening Prayer continues with a selection from the Psalter and readings from Holy Scripture. The traditional canticles the Magnificat (The Song of Mary) and the Nunc dimittis (The Song of Simeon) are said during Evening Prayer, followed by the Apostles’ Creed and the Lord’s Prayer.
Participation in the Daily Office is an essential part of Anglican spirituality. The Daily Office is the proper form of daily public worship in the church. The reading of Holy Scripture has served as a foundation for the Daily Office since its creation. The principle function of Morning Prayer is the worship of God at daybreak. At Evening Prayer, we gather to offer praise and thanks to God for the day that is past. The officiant in the Daily Office may be a member of the clergy or a lay person.