NOTES
ON CHRISTIAN LITURGY IN THE ACTIONS OF THE EUCHARIST
Rev.
Jeric C. Cortado, March 2007
Understanding
the Actions for Life
We
always meet the term “worship”, “liturgy” and “Eucharist”, but the question is,
what are their meanings? What is liturgy? What is worship? And what does the Eucharist mean?
Liturgy is a
term that comes from the Geek word “leitourgia” which means “work or actions of
the people,” or “a service of the people and for the people.” The word
“leitourgia” is a composite word of “leitos” (from “leos” equivalent to “laos”
which means people) meaning “public,” and “ergo” which means “to do.” From this we have “leitourgos,” which means
“someone who performs a public duty, and “leitourgia,” the public duty
itself. It seems there is no connection
to God. But, if we try to deepen it, “works or actions of the people” or “the
service of the people and for the people” are action, work, and service for the
Lord. As what the Gospel of Matthew (25:40) says, “…whenever you did this for
one of the least important of these followers of mine, you did it for me!”
Liturgy gives an “ordo” (pattern) on how our worship may be ordered according
to our particular situation.
On the other
hand, the term worship comes from the Old English “woertscipe” which means,
“giving respect to something or someone”. This term was originally used in
connection with giving respect to a king, until it became common usage for
giving worth and respect to God. For the Filipino, worship is any action that
gives worth to God. Worship is a celebration of the gospel in which God calls
us anew to through the risen Christ, and the Holy Spirit within us enables us
to hear and respond. The rhythms of call and response bring us to a communion
that unites us with God and with one another, renewing us as the Body of Christ
for the world. Eucharist is
derived from the Greek word “eucharesteo,” which means “thanksgiving.” It reminds us to give thanks to the God who
gives life and hope for salvation.
Throughout the centuries, the words of the Eucharist have been
maintained but their meaning have been distorted and substituted.
Liturgy and
worship is a people’s movement that expresses their aspirations and agenda
before God. A people’s actions that
express service to the God we believe in.
it is grounded by our concrete experiences, thanksgiving, aspirations,
that strengthens our principles and faith.
Liturgy and worship is a continuing experience of God’s intervention in
our life as we continue in our journey and struggles. Worship is more meaningful when it is the
work of the people, when it expresses the concerns and celebrations of the
people’s everyday lives. The Roman Catholic Church and the Protestant churches
both endorse that the full service of Word and Table be the norm for Sunday
Worship which should be an expression
of who we are. The Eucharist then
becomes a call to unity, challenging people to commit themselves to a life of
dialogue, wherein the attack to life, oppressed lives and abused resources are
the agenda. Wherein, amidst cultural,
economic, and political chaos, the seeds of a relevant, engaging, and
liberating faith are propagated. Wherein, the profound task and aspiration of
nation-building, community building, and social transformation are flaming. Wherein, the spirit of truth and
righteousness is the motivating force of the people. The Eucharist becomes a venue for being
united with the liberating Christ, and for fleshing what he stood for. Christ lived and still lives in the people.
The Eucharist must help open the eyes, the ears, the mouths, and consciousness
of the people to their reality. Also, it
is a celebration that uses the native language, elements and resources of the
people, thereby creating and strengthening community.
It was August
11, 2006, when I visited with my friends the community of the United Church of
Christ in the Philippines in Victoria, Mindoro Oriental, to help in the
preparations for the marriage ceremony of our couple comrades and to celebrate
with them. We helped them preparing the physical arrangement of the church
sanctuary and the ordo of matrimony. I was task to conceptualize a
creative movement or cultural presentation. The concept was about love and
relationship, and how it works for the benefit of our service and mission. The
ceremony for my assessment became a liberating event for the community. Some
said it was something unique and new for them. It broke the traditional ordo
that is commonly use by our churches. It was simple yet meaningful, because it
was grounded in their real-life situation. You can feel in the community the
happiness and hope for the newly-weds.
The wedding entourage’s attire was simple and not costly but meaningful
and liberating.
The liturgy of
the people need not be costly; it can be simple but grounded in the feelings
and emotions of the people. The liturgy we used in that wedding ceremony was
prepared and planned rooted in the emotion and feeling of our two comrades,
taking into consideration also the community where they belonged. It is not the pastors themselves who makes or
creates the liturgy, even for weddings.
The liturgy must be necessarily based on the people’s reality. It must be the product of the minds of the
people, and not by the pastors alone. The liturgy should cater to the communal
feeling and emotions of the people on a particular occasion. It must become an
avenue to express their wholeness and perspectives of relationship amidst the
struggle for life. Liturgy is the expression of the theology of the people. The
work of the people, liturgy is an exegesis of realities, an exegesis of opportunity
for the people to overcome the oppressive system in their midst. Doing liturgy
or creating liturgy is going into the people, because our text is the people, a
living text of the realities of life. Creating liturgy is entering behind the
text, behind the structural and institutional definition of the people’s life.
Understanding
the Actions in the Eucharist
TAKING
THE BREAD AND CUP is the first four actions of the Holy
Eucharist, based on the actions of Jesus during their meeting at the Upper Room
with his disciples. As the Gospels say, Jesus took some Bread and after the
supper took the CUP. This is what we do during our Eucharistic celebration in
remembrance of what he did, and just as the disciples experienced on the way to
Emmaus (Luke 24:30). THE GREAT
THANKSGIVING is the next act in the celebration of the Eucharist. After
having taken the bread and wine, Jesus gave thanks over (blessed) the bread and
cup. Then the second part of the liturgy begins with what we also call the
Eucharistic Prayer. The prayer begins with the invitation to give thanks to
God:
The
Lord be with you.
And also with
you.
Lift
up your hearts. The pastor my lift hands and keep them
raised.
We lift them
up to the Lord.
Let
us give thanks to the Lord our God.
It is rights
to give our thanks and praise.
This is the
introductory dialogue between the celebrant (ordained) and the people, and
after this the pastor gives thanks appropriate to the occasion, remembering
God’s acts of salvation. The invitation to give thanks to God, is an invitation
of recognizing the liberating works of God in the past, at present, and in the
future. God liberated God’s people so many times, and guided them in all
circumstances. God opted to liberate God’s people, and this liberation was a
political liberation. During their journey
out of Egypt, God accompanied them and protected them from any attack from the
Egyptian forces that pursued them. God provided them food for the sustenance of
their long march of liberation (Exodus 16:13-14). As they journeyed through the
desert, their relationship with God developed all the more. Their march saw the creation of their
covenant with God as a community of faith.
They journeyed together with God towards socio-political liberation.
It
is right, and a good and joyful thing,
always
and everywhere to give thanks to you.
Father
Almighty, creator of heaven and earth.
You
formed us in your image
and
breathed into us the breath of life.
When
we turned away, and our love failed,
your
love remained steadfast.
You
delivered us from captivity,
made
covenant to be our sovereign God,
and
spoke to us through your prophets.
This part of
the GREAT THANKSGIVING is what we
also call The Preface. It is
addressed to God and recalls what God has done in human history, in the history
and struggles for the liberation of the people. Part of it is the Sanctus, which is also the next part.
The pastor may lower hands.
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.
This is a song
of acclamation, adoration, and thanksgiving addressed to God our Parent. The
phrase: “Blessed is he who comes in the
name of the Lord” in between the two “Hossanas” was used by the
disciples to hail the entrance of Jesus in Jerusalem. This phrase according to
Louis Bouyer, was taken from the 118th chapter of Psalms. We can
also refer to Isaiah 6:3, “Holy, holy, holy!...” a phrase shouted by the
disciples when Jesus entered Jerusalem.
For the Christians, this became the paramount Easter Psalm. But for the
Jews it was first a Psalm of enthronement, glorifying the Messiah-King’s entry
into the Temple, the entry of the Lord himself into his sanctuary.[1]
The preface continues by narrating that God sent God’s Son to us to heal, lift
us up, and pardon. Jesus preached the Kingdom of God, as an alternative
community that offers ultimate liberation of the people. A Kingdom of God in
which social classes are eliminated
as what he stressed in Mark 10:24. “It
is much harder for a rich person to enter the Kingdom of God that for a camel
to go through the eye of a needle.” In Luke 6:20 “Happy are you poor; the
Kingdom of God is yours!....” and in verse 24, “But how terrible for you who
are rich now; you have had your easy life!”
It is a kingdom of God which seeks to “tear down the rulers from their
thrones and lift up the lowly, to fill the hungry with good things and send the
rich off with nothing” (Luke 1:52-53).
Jesus preached
the Kingdom of God as an alternative community that offers ultimate liberation
of the people. A Kingdom of God in which social
classes are eliminated as what he stressed in Mark 10:24. “It is much harder for a rich person to enter
the Kingdom of God that for a camel to go through the eye of a needle.” In Luke
6:20 “Happy are you poor; the Kingdom of God is yours!....” and in verse 24,
“But how terrible for you who are rich now; you have had your easy life!” A
kingdom of God which seeks to “tear down the rulers from their thrones and lift
up the lowly, to fill the hungering with good things and send the rich of with
nothing” (Luke 1:52-53). What Jesus proclaimed is a new state of society, a new
structure where the power of the people is lived out in a spontaneous loving
service rendered to one another.
Holy
are you, and blessed is your Son Jesus Christ.
Your
Spirit anointed him
to
preach good news to the poor,
to
proclaim release to the captives
and
recovering of sight to the blind,
to
set at liberty those who are oppressed,
and
to announce that the time had come
when
you would save your people.
He
healed the sick, fed the hungry, and ate with sinners.
By
the baptism of his suffering, death, and resurrection
you
gave birth to your Church,
delivered
us from slavery to sin and death,
and
made with us a new covenant
by
water and the Spirit.
When
the Lord Jesus ascended,
he
promised to be with us always,
in
the power of your Word and Holy Spirit.
It continues
to highlight the continuing work of God through Christ, who became the good
gift to us that enlightens and empowers the people. This part of the
Eucharistic prayer also echoes that the divine promise of God that will be
completely fulfilled. The Eucharistic
prayer deals with the public proclamation of the deeds of God, the hymn of
praise, making known and recalling the Eucharistic assembly attended by Jesus
Christ. It is followed by the Epiclesis,
a prayer. The term comes from the Greek
“epi” meaning “over”, and “kaleo” meaning “to call” or “invoke.” This is a prayer calling the Holy Spirit to
come upon the bread and the cup in order that they may become the body and blood
of Christ, which will make his people a body of Christ redeemed and manifesting
the redeeming works of Christ. The epiclesis does not ask for a change in the
bread and wine into the body and blood of Christ—although this may be implied
by the following invocation:[2]
The pastor may hold hands, palms down, over the bread and cup.
Pour
our you Holy Spirit on us gathered here,
and
on these gifts of bread and wine.
Make
them be for us the body and the blood of Christ,
that
we may be for the world the body of Christ,
redeemed
by his blood.
The pastor may raise hand.
By
your Spirit make us one with Christ,
one
with each other,
and
one in ministry to all the world,
until
Christ comes in final victory
and
we feast at his heavenly banquet.
Through
you Son Jesus Christ,
with
the Holy Spirit in your holy Church,
and
all honor and glory is yours, almighty Father,
now
and for ever.
Amen.
Saying or
singing “Amen” in the liturgy means we adhere to all that just been proclaimed.
We manifest our affirmation and agreement with what has been done and narrated
to us. We put ourselves into an agreement to all the things which the Eucharist
does. “Amen” is the key word of our participation and continuation of the
Lord’s mission and ministry. The recitation of “Amen” by all signifies the
people’s affirmation and commitment to the mission and ministry of the
Christian movement. After the Epiclesis is the Narration of the Institution, where the celebrants (pastors)
pronounce the words of Christ used at the Last Supper. The words of institution
is an integral part of the entire salvation story (1st Corinthians
11:23).
The pastor may hold hands, palms down, over the bread, or touch the
bread, of lift the bread.
On
the night in which he gave himself up for us,
he
took bread, gave thanks to you, broke the bread,
gave
it to his disciples, and said:
“Take,
eat; this is my body which is given for you.
Do
this in remembrance of me.”
The pastor may hold hands, palms down, over the cup, or touch the
cup, of lift the cup.
When
the supper was over, he took the cup,
gave
thanks to you, gave it to his disciples, and said:
“Drink
from this, all of you;
this
is my blood of the new covenant,
poured
out for you and for many
for
the forgiveness of sins.
Do
this, as often as you drink it,
in
remembrance of me.”
Immediately
after the narration of institution comes the so-called anamnesis, which means
“remembrance”. William Willimon adapted the idea of Gregory Dix who “suggested
that this should be translated, not as something remembered from the past, but
as a “re-presentation” or “re-calling” of some past event, making it present.”[3] According to William H. Willimon, to
“remember does not mean mere historical recollection. It more nearly means to
wake up, to open your eyes, to call to mind, to renew or re-awaken. Remember
who you are.”[4]
Remembering who we are today, in worship life and in our Eucharistic
celebrations is to remember the experiences of the people to who we owe our
origin of worship. The people of Palestine in the Greco-Roman period, their
worship life, their faith, the tears and joys they experienced, their ups and
downs, their socio-economic and political life, and their revolutionary
movement. It is not merely historical reflection but also gives attention to
our current situation.
The pastor may raise hand.
And
so, in remembrance of these your mighty acts in Jesus Christ, we offer
ourselves in praise and thanksgiving as a holy and living sacrifice, in union
with Christ’s offering for us, as we proclaim the mystery of faith.
Christ has
died; Christ is risen; Christ will come again.
The mystery of faith is referred to the
mystery of Christ himself which is summarized into three events: his death, his
resurrection, and his return at the end of time. This mystery of faith refers
to our acclamation to Christ which indicates the necessary aspect of the
Eucharist. This signifies the eschatological dimension of the Eucharist,
looking forward and makes us look forward to the time that the Lord comes.
THE
LORD’S PRAYER is a form and action that bridges the first pair
of actions (TAKING THE BREAD AND CUP, and THE GREAT THANKSGIVING) and the
second pair of actions (BREAKING THE BREAD, and GIVING THE BREAD AND CUP). It
is a verbal entrance into communion with God that is holy beyond words. The
people are called to a prayer with this invitation:
The pastor’s hand may be extended in open invitation.
And
now, with the confidence of children of God, let us pray:
The pastor may raise hand.
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.
Forgives us
our sins
as we forgive
those who sin against us.
Save us from
the time of trial,
And deliver us
from evil.
For
the kingdom, the power, and the glory are yours
Now
and forever. Amen.
Jesus is a man
of prayer, every time, in every place, before and after he does something, he
prays. Jesus prayed alone and with others, and the “Our Father” is a prayer that involved others. It is very clear
that Jesus prayed not to “his Father” but to “Our Father” which is inclusive
and universal. It implies a fundamental rejection of all forms of human
discrimination and we are all under the parenthood of God. The “Our Father”
that Jesus says is an expression of giving importance to our relationship to
Him and to His people. The statement “Hollowed
be your name” is a prayer that God’s holiness be manifest through us. His
manifestation to the one praying is expressed in undertaking liberating acts
against all forms of oppression. The
petition, “Your kingdom come, your will
be done on earth as in heaven” is not simply related to the realization of
the values of the Kingdom of God among people. But it refers specifically to
the acceptance of God’s values by us, in our hearts and in our
communities. It is a radical invitation
for a radical transformation and to an action for humanity. “Your kingdom come”
is a prayer for the realization of an alternative society where exploitation of
one person of another has no place.
In this
prayer, Jesus teach us to pray for our basic and fundamental needs and rights,
“Give
us today our daily bread”.
“Give us” is a prayer that implies
the concern for others. It is a resistance to situations of massive or
spontaneous death due to hunger and malnutrition because they do not have food
to eat. Jesus also taught us to forgive others. It is a revolutionary
forgiveness that has something to do with the liberation of both oppressor and
the oppressed in a transformed relationship. This is the essence of the Lord’s
prayer, “Forgives us our sins as we forgive those who sin against us.” Our commitment for social justice
must be nurtured by a profound love and compassion for others. “Save
us from the time of trial, And deliver us from evil” is a
petition to be delivered from personal and collective evil, selfishness within
us and among us, opportunism and careerism. The Lord’s Prayer is a synthesis of
the political program of Jesus giving the priority to the urgent needs of the
people.
The BREAKING OF THE BREAD is the third of
the four actions of the Holy Eucharist. In the road to Emmaus, the disciples
recognized Jesus not because of the food they ate but because of the breaking
of it. The bread symbolizes life and that life is manifest in the people and
lives with the people. The bread at the Lord’s Table is connected with the
person and ministry of Jesus. The breaking of bread (fractio panis) symbolizes
the life and purpose of Jesus Christ being shared and extended to his
disciples, and to the people. But this is
not simply signifying sharing, but also an act telling his purpose and cause of
existence. The bread was himself, and in breaking the bread Jesus was breaking
himself. God through Jesus Christ had entered bodily into human brokenness to
open up a space and time for the people to be reconciled with God and with one
another.
The pastor, still standing behind the Lord’s table facing the
people, breaks the bread in silence, or while saying:
Because
there us one loaf,
we,
who are many, are one body, for we all partake of the one loaf.
The
bread which we break is a sharing in the body of Christ.
The pastor lifts the cup in silence, or while saying:
The
cup over which we give thanks is a sharing in the blood of Christ.
Jesus,
in his meal with the disciples, spoke of the wine as his blood—the blood of the
new covenant (Jeremiah 31:31-34) between God and the people. He also spoke of
the wine as a sign of the heavenly banquet that he will celebrate with the
church in the future (1 Corinthians 11:23-26). Wine is a powerful symbol of the
unity of the body of Christ gathered at the Lord’s Table. The juice of the red
grape in a common cup represents the church’s covenant with Christ’s,
established through his atoning death (Hebrews 9:15-28; 13:20-21). The cup and
to drink from it is an expression of our willingness to take part in his
passion and mission. As we raise the cup, we propose a toast of commitment.
GIVING THE BREAD AND CUP
is the fourth and last action of the Holy Eucharist. This action commemorates
and makes present the central event of our faith: the life, death, and
resurrection of Jesus, his life and ministries that inaugurates the alternative
kingdom of God, and the giving of his life to others. The sharing of
bread and cup equally is an act of protest against their
current situation imposed by the authorities. There was no equal distribution
then of resources. There was economic
and political opportunism, a repressive system where a lot of people starved to
death due to the unequal treatment and distribution of wealth. The bread and the cup, the sharing of it
projects that our aspirations to have a community that allows us to enjoy peace
and justice is possible. The sharing is an open invitation, and any or all of
the people may receive them while standing, kneeling, or seated. It is our
custom to serve each person individually, while exchanging these or other
words:
The bread and wine are given to the people, with these or other
words being exchange:
The
Body of Christ, is given for you. Amen.
The
Blood of Christ, is given for you. Amen.
After all have
received, the final prayer will be uttered by the celebrant (pastor). This
prayer recalls all the blessings we have received by means of our communion
with the bread and cup. And asking that this sharing will progress and live out
into the world to bear and produce fruits. This is a final word of commitment
that we want to keep in our head and mind in doing our responsibilities again
in our every day life and journey.
The congregation may sing hymns while the bread and cup are given.
While all have received, the Lord’s table is pun in order. The following prayer
is then offered by the pastor or by all:
Eternal God,
we give you thanks for this holy mystery
in which you
have given yourself to us.
Grant that we
may go into the world
in the strength
of you Spirit,
to give
ourselves for others,
in the name of
Jesus Christ our Lord. Amen.
The
consecrated elements are consumed in the context of the gathered community, and
it may be extended to those unable to attend because of age, illness, or similar
conditions. The United Methodist community has been recovering the fullness of
Word and Table as the pattern for weekly worship on the Lord’s Day. We
encourage to advocate the general orders of Sunday Worship in The United
Methodist Hymnal and The United Methodist Book of Worship. The United Methodist
Church is encouraged to continue participating in Eucharistic celebrations in
ecumenical settings, with due respect and openness to learning. The United
Methodist Church affirms its ecumenical commitment in its Constitution that, “as part of the church universal, The United
Methodist Church believes that the Lord of the Church is calling Christians
everywhere to strive toward unity; and therefore it will seek, and work for,
unity at all levels of church life.”[5]
We have been expressing our commitment to promote ecumenical sharing by
entering into agreements that enhance the unity of the church, participating in
the development of the Baptism, Eucharist, and Ministry through the Word
Council of Churches that affirms the significance of the sacrament in the
Christian communities. ####
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MASIKIP AY MALUWANG: Iba’t-Ibang Anyo ng Teolohiyang Pumipiglas. Published by the
Union Theological Seminary, 2006.
40.
Larranga, Jose Miguel, SSS. “The
Eucharist in the Theology of Liberation” in The Emmanuel. Philippine Edition,
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41. This Holy Mystery: A
United Methodist Understanding of Holy Communion. USA: General Board of
Discipleship of the United Methodist Church, 2004.
[1] Louis Bouyer, EUCHARIST: Theology and Spirituality of the
Eucharistic Prayer, (USA: University of Notre Dame Press, 1968), p.231.
[2] William H. Willimon, WORD, Water, Wine and Bread…, p. 38.
[3] Ibid, p. 37.
[4] William H. Willimon, Sunday Dinner: The Lord’s Supper and the
Christian Life, p.21.
[5] UMC Book of Discipline, par. 5.
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