Celebrating Holy Communion: A Tutorial with Commentary

Celebrating Holy Communion:
A Tutorial with Commentary for United Methodists
And other Sacramental Christians

The Lord be with you!
And also with you!

The Sursum Corda

Latin for "Lift up your hearts," this is the opening dialogue to the Preface of the Great Thanksgiving as it is found in most liturgical churches. Its presence in the ritual dates to the third century Anaphora of Hippolytus. and is found in the United Methodist liturgy because of its Anglican and Catholic roots.

Traditionally, the celebrant opens their arms to the congregation in the universal sign of welcome as they say the words: "The Lord be with you!" This is the ancient liturgical greeting of ministers to the gathered church.

Click here to view a video clip of the Sursum Corda, complete with hand motions.
(will open in separate window)

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

At "Lift up your hearts..." it is traditional for the celebrant to illustrate the words by raising his or her hands, palms upward toward heaven.

The United Methodist Book of Worship's only recommendation here is: "The pastor may lift hands and keep them raised." ... presumably to the end of the Preface.

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

At "Let us give thanks ..." the celebrant traditionally brings their hands to a prayerful position (pictured). The Book of Worship doesn't indicate this action, but presumably leaves it open for the celebrant to do so if they wish.

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.

The Preface

At the beginning of the Preface, the celebrant returns his or her hands to the upraised position, and keeps them raised throughout the Preface. This is the recommendation of the Book of Worship.

The Preface is usually prayed aloud by the presiding minister. It may be shared, in part or in whole, by a concelebrant (an assisting minister), or by the congregation in unison or antiphonally. For examples of these variations, see Liturgies.

The Preface is the portion of the Great Thanksgiving that is dedicated to the particulars of a given day or season of the Church-year. Usually, this portion of the prayer also focuses upon what God has done for us as our creator, and our need of grace.

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.

Holy, Holy, Holy

The Sanctus-Benedictus is sung (or said) by the congregation at the close of the Preface. It is appropriate at this point for the celebrant to lower their hands to their mid-section, clasping them together during the sanctus. In addition, there are several other options that the celebrant may consider, such as:

Bowing their head

Bowing at the waist (pictured)

Going to one knee

Crossing them self.

Any of these actions may be appropriately done by the celebrant as best-expresses their own spirituality. Whatever is done, the celebrant should ensure that the action is honest and true to their own comfort-zone and the character of their spirituality. Anything else and it will appear to be contrived or artificial.

The first part of the Sanctus (or "Holy") comes from Isaiah 6:3 and Revelation 4:8, where God's throne is described as being surrounded by the six-winged seraphim, who sing praises to Yahweh. The Benedictus (or "Blessed"), is taken from Matthew 21:9, describing Jesus' Palm Sunday entry into Jerusalem.

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.

The Anamnesis I

Greek for "remembrance," the Anamnesis is the part of the Great Thanksgiving where the life, ministry, death, resurrection and ascension of Jesus are all recounted. Additionally, content particular to a season of the Church Year (Lent, Easter, Advent, etc.), and Holy days (Easter Sunday, Pentecost Sunday, Christmas Eve and Day, etc.) may certainly be added.

As was true with the Preface, the Anamnesis is usually prayed by the celebrant, but portions may also be shared with a concelebrant and/or prayed by the congregation, either in unison or antiphonally.

According to the Book of Worship, during this portion of the Great Thanksgiving the celebrant usually keeps their hands raised.

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 Anamnesis II
The Words of Institution

Following the general recalling of the acts of Christ, the Anamnesis proceeds to the Words of Institution as they are related to us in the Synoptic Gospels (Matthew 26:26-29; Mark 14:22-25; Luke 22:19-20) and by Paul in 1 Corinthians 11:23-25.

The Book of Worship contains the following rubric: "The pastor may hold hands, palms down, over the bread, or touch the bread, or lift the bread." My recommendation is that the bread be lifted to eye-level, holding the plate with both hands, while the Words of Institution regarding the bread are proclaimed. Clergy, never break the bread here; the bread should be broken only after it is consecrated.

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."

Click here to view a video clip of the Words of Institution being recounted,
with the raising of the elements.
(will open in separate window)

The Book of Worship contains the following rubric: "The pastor may hold hands, palms down, over the cup, or touch the cup, or lift the cup." Again, my recommendation is that the cup be lifted to eye-level, holding it firmly by its stem with one hand and supporting the base of the cup with the fingertips of the other, while the Words of Institution regarding the cup are proclaimed. The cup should not be returned to the table until the words of Christ are completed.

Throughout the Words of Institution, extra care should be taken to not rush through the liturgy. Pronounce the words clearly and steadily, pausing in the words of Christ to punctuate their importance.

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:

If more than one minster is celebrating, it is appropriate to share the Words of Institution with them:

One celebrant can recite the words for the bread while the other takes the words for the cup.
One can speak the words of narration, while the other recites the words of Christ.
If more than two Elders are concelebrating, it is particularly effective to invite all to recite the Words of Institution in unison.

Following the Words of Institution, the celebrant should raise their hands and continue with the "offering of the sacrifice," the concluding portion of the Anamnesis which ends with the Memorial Acclimation of the "Mystery of the Faith."

Christ has died;
Christ is risen;
Christ will come again.

Memorial Acclimation
The Mysterium Fidei

The "Mystery of the Faith" is sung or said by the congregation to bring to a close the Anamnesis. The Book of Worship lacks a rubric at this point, however it is appropriate for the celebrant to either clasp their hands or bring them together in an attitude of prayer while the Mystery of Faith is being proclaimed.

Alternative words may be used for the Memorial Acclimation, such as:

We remember his death,
We proclaim his resurrection,
We await his coming in glory.

Dying Christ destroyed our death!
Rising Christ restored our life!
Lord Jesus, come in glory.

Pour out your Holy Spirit on us gathered here...

The Epiclesis

Greek for "invocation," the Epiclesis is the portion of the Great Thanksgiving where the celebrant calls upon the Holy Spirit to consecrate the elements. It is the part of the prayer which actualizes that which is proclaimed in the Words of Institution and, as such, it is of critical importance in the liturgy.

The Book of Worship gives a very simple suggestion for celebrants as they pray the Epiclesis: "The pastor may hold hands, palms down, over the bread and cup." This action is appropriate and very simple. It is also traditional for the celebrant to make the sign of the cross in a horizontal plane over the bread and cup. This can be done most effectively at the very beginning of the Epiclesis; as pictured in the immediate-left photo, the celebrant begins by drawing the vertical bar toward him or herself while saying: "Pour out your Holy Spirit ...."

... and on these gifts of bread ...

As illustrated in both the immediate-left and the below-left photos, the horizontal bar of the cross can then be drawn in the air over the elements as the celebrant prays: "... and on these gifts of bread and wine."

Making the sign of the cross over the elements during the Epiclesis is a time honored practice of the church, going back to as early as the 4th Century. A visual-symbolic proclamation of the death of Jesus, it is appropriate that it be directly connected with the consecration of the bread and wine.

...and wine.

Click here to view a video clip of the Epiclesis being prayed,
complete with the sign of the cross.
(will open in separate window)

Some United Methodist clergy may be uncomfortable making the sign of the cross, while others will have no problem with this action. Celebrants shouldn't make the sign unless and until they are fully comfortable doing so.

Make them be for us the body and blood of Christ,
that we may be for the world the body of Christ,
redeemed by his blood.

After making the sign of the cross, and as they begin to pray the words: "Make them be for us ..." it is traditional for the celebrant to hold their hands, palms down, over the bread and cup. This can be done in one of several ways:

Both hands extended side by side, thumbs touching.
One hand held over the other (pictured).
Both hands cupped, together, over the elements.
One hand over the elements, the other raised to heaven.

Any concelebrants should also extend their hand, or hands, toward the elements at this point, so-as to join in the consecration. If they do so, they should also softly pray the words in unison with the presiding celebrant.

By your Spirit make us one with Christ...

Beginning with 'By your Spirit ..." the celebrant may perform one of several hand motions. Church tradition is open to any one of several actions here, so the celebrant may take their pick, keeping in mind that consistency with the prior hand motions over the elements would be especially appropriate:

The Book of Worship recommends that the celebrant return their hands to the upraised position and keep them there through the rest of the Great Thanksgiving.
The celebrant may extend their hands, palms outward and thumbs touching, toward the congregation.
The celebrant may make the sign of the cross over the congregation (pictured).

... one with each other, and one in ministry to all the world ...

My preference is for making the sign of the cross, mirroring both the sign that was made over the elements and the words now being prayed.

As I proclaim: "... make us one with Christ..." I draw the vertical bar from top to bottom.

As I say: "... one with each other..." I draw the horizontal bar from the left to the right and then back to the center.

... until Christ comes in final victory
and we feast at his heavenly banquet.

And as I say: "... and one in ministry to all the world" I raise my hands back to the palms-up position and keep them there through the word "banquet."

Click here to view a video clip of the signing of the congregation.
(will open in separate window)

Again, any one of several hand motions is possible here, the celebrant should carefully choose which one to use, and should be intentional and consistent in their usage.

Through your Son Jesus Christ,
with your Holy Spirit in your Holy Church,
all honor and glory is yours,
Almighty Father, now and forever.

Amen!

The Doxology

The concluding doxology of the Great Thanksgiving can be prayed by the celebrant, by a concelebrant or other assistant, or even by the congregation as a whole. The celebrant is free to keep their hands raised here or, alternatively, to raise the elements to chest or even eye-level, extending them out over the table either simply or crossed (pictured). If there are multiple celebrants, one may raise the bread and another the cup.

Click here to view a video clip of the doxology, complete with lifting
of the elements
(will open in separate window)

The Lord's Prayer

And now, as our savior Christ has taught us, let us pray:

While Protestant tradition has been to pray the Lord's Prayer following the "Prayers of the People" and/or the Pastoral Prayer, it really should be reserve for praying following the close of the Great Thanksgiving and prior to the breaking of the bread.

Our Father, who art in heaven, hallowed by 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, forever.

Amen.

The Celebrant should lead this prayer, hands raised and palms either upward (pictured) or outward. Alternative, the celebrant may hold their hands out, palms upward, in front of them.

The Breaking of the Bread

Because there is one loaf
we, though we are many, are one body,
for we all partake the one loaf.

The bread should never be broken prior to the consecration, nor should it be pre-cut to "ease the breaking." The celebrant should take the loaf in their hands and, holding it either at face-level or even above their heads, they should break the bread as evenly as possible into two distinct halves. The words spoken here may be those taken from Paul's affirmation in 1 Corinthians 10:17, or the celebrant might draw from Luke 24:35 and say: "The Disciples knew the Lord Jesus in the breaking of the bread." Alternatively, there are several Fraction Anthems that the celebrant or the Choir might sing during the breaking of the bread. Finally, the breaking of the bread may even be done in reverential silence.

If, rather than a single loaf, wafers are used, the celebrant should consider having a larger "celebrant's host" available to break at this point.

The bread which we break,
it is a means of sharing in the Body of Christ.

After the bread is broken, while still holding up the two halves of the loaf (or of the broken wafer), the celebrant may -- as pictured to the left and recommended in the Book of Worship -- recall the powerful words of St. Paul in 1 Corinthians 14:16b. Another affirmation might be: "The Body of Christ, the Bread of Heaven."

And the cup over which we give thanks;
it is a means of sharing in the outpoured blood of Christ.

Raising the cup to eye level, the celebrant may hold a hand palm-down over it as he or she proclaims the affirmation in 1 Corinthians 14:16a. Alternatively, they might say "The Blood of Christ, the Cup of Salvation." They may even remain silent at this point.

May the Body and the Blood of our Lord Jesus Christ
keep you in everlasting life.

There has been much debate over when the celebrant should receive. Some have been adamant that those who celebrate and/or serve the sacrament must receive last (hence, Matthew 20:16). The Book of Worship, however, leaves this matter open to the preference of the minster and to local tradition: "It is traditional that the pastor receive the bread and the cup first and then serve those who are assisting in the giving of the bread and the cup, but, if desired, the pastor and those assisting may receive last." Personally, I tend to feel the need to receive prior to serving, hence I will commune myself before serving the assistants and then the congregation.

Celebrating Holy Communion:
A Tutorial with Commentary for United Methodists
And other Sacramental Christians
The Lord be with you! And also with you!	*The Sursum Corda* Latin for "Lift up your hearts," this is the opening dialogue to the Preface of the Great Thanksgiving as it is found in most liturgical churches. Its presence in the ritual dates to the third century Anaphora of Hippolytus. and is found in the United Methodist liturgy because of its Anglican and Catholic roots. Traditionally, the celebrant opens their arms to the congregation in the universal sign of welcome as they say the words: "The Lord be with you!" This is the ancient liturgical greeting of ministers to the gathered church. Click here to view a video clip of the Sursum Corda, complete with hand motions. (will open in separate window)
Lift up your hearts! We lift them up to the Lord!	At "Lift up your hearts..." it is traditional for the celebrant to illustrate the words by raising his or her hands, palms upward toward heaven. The United Methodist Book of Worship's only recommendation here is: "The pastor may lift hands and keep them raised." ... presumably to the end of the Preface.
Let us give thanks to the Lord our God! *It is right to give our thanks and praise!*	At "Let us give thanks ..." the celebrant traditionally brings their hands to a prayerful position (pictured). The Book of Worship doesn't indicate this action, but presumably leaves it open for the celebrant to do so if they wish.
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.	*The Preface* At the beginning of the Preface, the celebrant returns his or her hands to the upraised position, and keeps them raised throughout the Preface. This is the recommendation of the Book of Worship. The Preface is usually prayed aloud by the presiding minister. It may be shared, in part or in whole, by a concelebrant (an assisting minister), or by the congregation in unison or antiphonally. For examples of these variations, see Liturgies. The Preface is the portion of the Great Thanksgiving that is dedicated to the particulars of a given day or season of the Church-year. Usually, this portion of the prayer also focuses upon what God has done for us as our creator, and our need of grace.
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.	*Holy, Holy, Holy* The Sanctus-Benedictus is sung (or said) by the congregation at the close of the Preface. It is appropriate at this point for the celebrant to lower their hands to their mid-section, clasping them together during the sanctus. In addition, there are several other options that the celebrant may consider, such as: Bowing their head Bowing at the waist (pictured) Going to one knee Crossing them self. Any of these actions may be appropriately done by the celebrant as best-expresses their own spirituality. Whatever is done, the celebrant should ensure that the action is honest and true to their own comfort-zone and the character of their spirituality. Anything else and it will appear to be contrived or artificial. The first part of the Sanctus (or "Holy") comes from Isaiah 6:3 and Revelation 4:8, where God's throne is described as being surrounded by the six-winged seraphim, who sing praises to Yahweh. The Benedictus (or "Blessed"), is taken from Matthew 21:9, describing Jesus' Palm Sunday entry into Jerusalem.
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.	*The Anamnesis I* Greek for "remembrance," the Anamnesis is the part of the Great Thanksgiving where the life, ministry, death, resurrection and ascension of Jesus are all recounted. Additionally, content particular to a season of the Church Year (Lent, Easter, Advent, etc.), and Holy days (Easter Sunday, Pentecost Sunday, Christmas Eve and Day, etc.) may certainly be added. As was true with the Preface, the Anamnesis is usually prayed by the celebrant, but portions may also be shared with a concelebrant and/or prayed by the congregation, either in unison or antiphonally. According to the Book of Worship, during this portion of the Great Thanksgiving the celebrant usually keeps their hands raised.
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 Anamnesis II* The Words of Institution Following the general recalling of the acts of Christ, the Anamnesis proceeds to the Words of Institution as they are related to us in the Synoptic Gospels (Matthew 26:26-29; Mark 14:22-25; Luke 22:19-20) and by Paul in 1 Corinthians 11:23-25. The Book of Worship contains the following rubric: "The pastor may hold hands, palms down, over the bread, or touch the bread, or lift the bread." My recommendation is that the bread be lifted to eye-level, holding the plate with both hands, while the Words of Institution regarding the bread are proclaimed. Clergy, never break the bread here; the bread should be broken only after it is consecrated.
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."	Click here to view a video clip of the Words of Institution being recounted, with the raising of the elements. (will open in separate window) The Book of Worship contains the following rubric: "The pastor may hold hands, palms down, over the cup, or touch the cup, or lift the cup." Again, my recommendation is that the cup be lifted to eye-level, holding it firmly by its stem with one hand and supporting the base of the cup with the fingertips of the other, while the Words of Institution regarding the cup are proclaimed. The cup should not be returned to the table until the words of Christ are completed. Throughout the Words of Institution, extra care should be taken to not rush through the liturgy. Pronounce the words clearly and steadily, pausing in the words of Christ to punctuate their importance.
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:	If more than one minster is celebrating, it is appropriate to share the Words of Institution with them: One celebrant can recite the words for the bread while the other takes the words for the cup. One can speak the words of narration, while the other recites the words of Christ. If more than two Elders are concelebrating, it is particularly effective to invite all to recite the Words of Institution in unison. Following the Words of Institution, the celebrant should raise their hands and continue with the "offering of the sacrifice," the concluding portion of the Anamnesis which ends with the Memorial Acclimation of the "Mystery of the Faith."
Christ has died; Christ is risen; Christ will come again.	*Memorial Acclimation* The Mysterium Fidei The "Mystery of the Faith" is sung or said by the congregation to bring to a close the Anamnesis. The Book of Worship lacks a rubric at this point, however it is appropriate for the celebrant to either clasp their hands or bring them together in an attitude of prayer while the Mystery of Faith is being proclaimed. Alternative words may be used for the Memorial Acclimation, such as: We remember his death, We proclaim his resurrection, We await his coming in glory. Dying Christ destroyed our death! Rising Christ restored our life! Lord Jesus, come in glory.
Pour out your Holy Spirit on us gathered here...	*The Epiclesis* Greek for "invocation," the Epiclesis is the portion of the Great Thanksgiving where the celebrant calls upon the Holy Spirit to consecrate the elements. It is the part of the prayer which actualizes that which is proclaimed in the Words of Institution and, as such, it is of critical importance in the liturgy. The Book of Worship gives a very simple suggestion for celebrants as they pray the Epiclesis: "The pastor may hold hands, palms down, over the bread and cup." This action is appropriate and very simple. It is also traditional for the celebrant to make the sign of the cross in a horizontal plane over the bread and cup. This can be done most effectively at the very beginning of the Epiclesis; as pictured in the immediate-left photo, the celebrant begins by drawing the vertical bar toward him or herself while saying: "Pour out your Holy Spirit ...."
... and on these gifts of bread ...	As illustrated in both the immediate-left and the below-left photos, the horizontal bar of the cross can then be drawn in the air over the elements as the celebrant prays: "... and on these gifts of bread and wine." Making the sign of the cross over the elements during the Epiclesis is a time honored practice of the church, going back to as early as the 4th Century. A visual-symbolic proclamation of the death of Jesus, it is appropriate that it be directly connected with the consecration of the bread and wine.
...and wine.	Click here to view a video clip of the Epiclesis being prayed, complete with the sign of the cross. (will open in separate window) Some United Methodist clergy may be uncomfortable making the sign of the cross, while others will have no problem with this action. Celebrants shouldn't make the sign unless and until they are fully comfortable doing so.
Make them be for us the body and blood of Christ, that we may be for the world the body of Christ, redeemed by his blood.	After making the sign of the cross, and as they begin to pray the words: "Make them be for us ..." it is traditional for the celebrant to hold their hands, palms down, over the bread and cup. This can be done in one of several ways: Both hands extended side by side, thumbs touching. One hand held over the other (pictured). Both hands cupped, together, over the elements. One hand over the elements, the other raised to heaven. Any concelebrants should also extend their hand, or hands, toward the elements at this point, so-as to join in the consecration. If they do so, they should also softly pray the words in unison with the presiding celebrant.
By your Spirit make us one with Christ...	Beginning with 'By your Spirit ..." the celebrant may perform one of several hand motions. Church tradition is open to any one of several actions here, so the celebrant may take their pick, keeping in mind that consistency with the prior hand motions over the elements would be especially appropriate: The Book of Worship recommends that the celebrant return their hands to the upraised position and keep them there through the rest of the Great Thanksgiving. The celebrant may extend their hands, palms outward and thumbs touching, toward the congregation. The celebrant may make the sign of the cross over the congregation (pictured).
... one with each other, and one in ministry to all the world ...	My preference is for making the sign of the cross, mirroring both the sign that was made over the elements and the words now being prayed. As I proclaim: "... make us one with Christ..." I draw the vertical bar from top to bottom. As I say: "... one with each other..." I draw the horizontal bar from the left to the right and then back to the center.
... until Christ comes in final victory and we feast at his heavenly banquet.	And as I say: "... and one in ministry to all the world" I raise my hands back to the palms-up position and keep them there through the word "banquet." Click here to view a video clip of the signing of the congregation. (will open in separate window) Again, any one of several hand motions is possible here, the celebrant should carefully choose which one to use, and should be intentional and consistent in their usage.
Through your Son Jesus Christ, with your Holy Spirit in your Holy Church, all honor and glory is yours, Almighty Father, now and forever. Amen!	*The Doxology* The concluding doxology of the Great Thanksgiving can be prayed by the celebrant, by a concelebrant or other assistant, or even by the congregation as a whole. The celebrant is free to keep their hands raised here or, alternatively, to raise the elements to chest or even eye-level, extending them out over the table either simply or crossed (pictured). If there are multiple celebrants, one may raise the bread and another the cup. Click here to view a video clip of the doxology, complete with lifting of the elements (will open in separate window)
*The Lord's Prayer* And now, as our savior Christ has taught us, let us pray:	While Protestant tradition has been to pray the Lord's Prayer following the "Prayers of the People" and/or the Pastoral Prayer, it really should be reserve for praying following the close of the Great Thanksgiving and prior to the breaking of the bread.
Our Father, who art in heaven, hallowed by 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, forever. Amen.	The Celebrant should lead this prayer, hands raised and palms either upward (pictured) or outward. Alternative, the celebrant may hold their hands out, palms upward, in front of them.
*The Breaking of the Bread* Because there is one loaf we, though we are many, are one body, for we all partake the one loaf.	The bread should never be broken prior to the consecration, nor should it be pre-cut to "ease the breaking." The celebrant should take the loaf in their hands and, holding it either at face-level or even above their heads, they should break the bread as evenly as possible into two distinct halves. The words spoken here may be those taken from Paul's affirmation in 1 Corinthians 10:17, or the celebrant might draw from Luke 24:35 and say: "The Disciples knew the Lord Jesus in the breaking of the bread." Alternatively, there are several Fraction Anthems that the celebrant or the Choir might sing during the breaking of the bread. Finally, the breaking of the bread may even be done in reverential silence. If, rather than a single loaf, wafers are used, the celebrant should consider having a larger "celebrant's host" available to break at this point.
The bread which we break, it is a means of sharing in the Body of Christ.	After the bread is broken, while still holding up the two halves of the loaf (or of the broken wafer), the celebrant may -- as pictured to the left and recommended in the Book of Worship -- recall the powerful words of St. Paul in 1 Corinthians 14:16b. Another affirmation might be: "The Body of Christ, the Bread of Heaven."
And the cup over which we give thanks; it is a means of sharing in the outpoured blood of Christ.	Raising the cup to eye level, the celebrant may hold a hand palm-down over it as he or she proclaims the affirmation in 1 Corinthians 14:16a. Alternatively, they might say "The Blood of Christ, the Cup of Salvation." They may even remain silent at this point.
May the Body and the Blood of our Lord Jesus Christ keep you in everlasting life.	There has been much debate over when the celebrant should receive. Some have been adamant that those who celebrate and/or serve the sacrament must receive last (hence, Matthew 20:16). The Book of Worship, however, leaves this matter open to the preference of the minster and to local tradition: "It is traditional that the pastor receive the bread and the cup first and then serve those who are assisting in the giving of the bread and the cup, but, if desired, the pastor and those assisting may receive last." Personally, I tend to feel the need to receive prior to serving, hence I will commune myself before serving the assistants and then the congregation.

The Communion

The Dismissal With Blessing

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