MAILING LIST 
II. Guidelines and Forms for the Sacraments
A. Materials
1. Appendix A: Guidelines and Forms for the Sacraments, pp. 166-91
2. Overture 8, pp. 244-47
B. Background
The Guidelines and Forms for the Sacraments were presented to Synod 1993 by the Worship Committee, and synod referred the report to the churches for comments and reactions. The Worship Committee received seventeen responses. Comments and actions of the committee relative to these responses are found in Appendix A, pages 166-67.
The report of 1993 also generated an overture from Classis Hamilton (Overture 8). Examining the overture, the advisory committee found concerns similar to those addressed in the revisions of the guidelines. By making a few additional changes, we believe we have harmonized the overture with the guidelines. Because of the changes, we present the entire revised guidelines (advisory committee changes to the Worship Committee guidelines are indicated by boldface).
C. Guidelines for adapting forms for the sacraments
1. That liturgical consistency within the CRC be encouraged by the use of synodically approved or recommended Bible versions, liturgical forms, principles of worship, and worship songs.
Grounds:
a. Although these worship resources do not have the same binding force as do the forms of unity (cf. Acts of Synod 1916, p. 30), they do provide some level of cohesion and unity.
b. Synods actions have recognized the need for flexibility and diversity in local practice.
2. That the celebration of the sacraments be done in accord with the confessions of the CRC and include at least the following elements:
For baptism-the scriptural words of institution, the baptismal covenant (including God's promises and our promises), the act of baptism with water and in the name of the Trinity, and prayers.
For the Lord's Supper-the scriptural words of institution (with actions of breaking and pouring), the thanksgiving and consecration, and the communion with bread and cup.
Note: In services including baptism or the Lord's Supper, it is appropriate to include a confession of faith (Apostles' Creed, Nicene Creed, etc.).Grounds:
a. This promotes the confessional integrity of our sacramental practice.
b. This both permits adaptations and establishes guidelines for such adaptations.
3. That local adaptations of other synodically approved or recommended forms (such as profession of faith, ordination, and marriage) be made in accord with the principles of Reformed worship as approved or recommended by synod (such as the 1968 report of the Liturgical Committee).
Grounds:
a. Reformed principles should guide our use of all liturgical forms and resources.
b. This both permits adaptations and establishes guidelines for such adaptations.
D. Recommendations
1. That synod approve the guidelines for adapting forms for the sacraments and the forms presented in Appendix A, pages 168-91, and commend them for use in the churches.
-Adopted
2. That synod declare the adoption of Recommendation 1 to be its answer to Overture 8.
-Adopted
3. That synod adopt the following change in Church Order Article 52-c (italics indicate proposed changes):
The consistory shall see to it that if liturgical forms are adapted, these adaptations conform to synodical guidelines and that if choirs or others sing in the worship service, they observe the synodical regulations governing the content of the hymns and anthems sung. These regulations shall also apply when supplementary hymns are sung by the congregation.
-Adopted
Note: This proposed change in the Church Order will require ratification by a following synod.
4. That synod adopt the following change in Church Order Article 55 (italics indicate proposed changes):
The sacraments shall be administered upon the authority of the consistory in the public worship service, by the minister of the Word, with the use of the prescribed forms or adaptations of them which conform to synodical guidelines.
-Adopted
Note: This proposed change in the Church Order will require ratification by a following synod.
Note: The wording of Note 4 in the Agenda for Synod 1994, page 177, should be replaced by the wording on page 167.
Overture 8: Adopt Alternative Guidelines for the Revision of Sacramental Forms
Classis Hamilton overtures synod to reject the first published edition of the suggested guidelines and to accept the following guidelines for the revision of the sacramental forms.
I. Guidelines for adapting sacramental forms
A. Basic principles
1. The two Christian sacraments of baptism and Lord's Supper are celebrations of our God's covenanted grace in and for the body of Christ and must be celebrated in the context of the people of God in worship. There are occasions where duress (sickness, war, etc.) may necessitate celebrating the sacrament in a context other than a church worship service.
2. The celebration of the sacraments must be joined with other elements of a divine worship service—the dialogue between God and his people. Hence, the sacrament celebration is not a worship service by itself.
3. All celebrations of the sacraments must be church-sanctioned events. Supervision of the celebration is maintained by ordained officers of the church.
Grounds:
a. The churches must be careful not to separate the sacrament celebration from a liturgical worship setting, in keeping with Article 29 of the Belgic Confession.
b. One of the marks of the church is proper administration of the sacraments
(Belgic Confession Art. 29).
B. General guidelines
1. Though the Christian Reformed Church recognizes the value of liturgical diversity among the member churches' worship styles, there is also great value in liturgical consistency. Hence, the dominant concern in adapting sacramental forms is to reflect the denominationally shared consistency as seen, for example, in Reformed Worship.
2. Local adaptations of the sacramental forms must reflect fidelity to the confessions of the CRC, modifying the forms "to represent better to our external senses both what He enables us to understand by His Word and what He does inwardly in our hearts, confirming in us the salvation He imparts to us" (Belgic Confession Art. 33).
3. Local adaptations of the sacramental forms must be true to the full message of Scripture and reflect the Reformed conviction that the sacraments are subservient to the Word. The language and practices used "should satisfy the aesthetic laws that are conditions of good art, such as imaginative craftsmanship and seriousness of expression. [The adaptation] should reflect the church at worship. . . in ways that are relevant, enduring, festive, and dignified" (Statement of Principle, Psalter Hymnal, p. 11).
Grounds:
a. This promotes the confessional integrity of our sacramental practice.
b. There should be some cohesive, unifying features to any sacramental adaptation in the CRC.
C. Specific guidelines
1. The adaptations of the sacramental forms must provide for the following elements:
a. For baptism
- the Scriptures words of institution
- the baptismal covenant (including God's promises, our promises—prayers of petition and thanksgiving
- the act of baptism with water (or in water) in the name of the triune God
- the statements of welcome into the body of Christb. For the Lord’s Supper
- a statement of faith (Apostles' Creed), optional
- the Scriptures words of institution
- prayers reflecting confessional dedication of the participants—consecration of the elements
- prayers of thanksgiving
- sharing of the bread and cup(s)2. The local adaptations of the sacramental forms should be sent to the CRC Publications' Worship Committee so that these adaptations may be shared with other congregations and tested by communal review.
Grounds:a. This retains the confessional, historical elements found in celebrations of the sacrament.
b. This also encourages mutual submission to our denominational covenant.
II. Guidelines for adapting other liturgical forms
A. Local adaptation of other synodically approved or recommended forms (such as profession of faith, ordination, commissioning, marriage) should be made in accord with principles of Reformed worship as approved or recommended by synod.
Grounds:
1. Reformed principles should govern our use of all liturgical forms and resources.
2. This guideline permits adaptation yet assures denominational liturgical consistency.
B. Local adaptations of liturgical forms should be sent to CRC Publications' Worship Committee so that they may be shared with other congregations and tested by communal review. This practice would encourage liturgical consistency among CRC congregations.
Overture Grounds:
1. The guidelines as suggested for review by the churches are too brief. Guideline 1 asks for denominational liturgical consistency. Guideline 2 details guidelines for the content of adaptation. Guideline 3 refers to uniformity in nonsacramental forms. Guideline 4 is not a guideline parallel to the first three.
2. The guidelines as suggested by CRC Publications encourage little cohesion and uniformity in liturgical celebration in the CRC. We have moved from one or two common forms to three or four forms. The guidelines allow for a multiplicity of localized forms, to the detriment of denominational unity.
3. The suggested adaptations in this overture address the "when;" the "where," and the "how" of celebrating the sacraments and offer an expansion of the guidelines suggested by CRC Publications.
Note: The original Guideline 4, regarding Calvin Seminary, CRC Publications, and the CRC Worship Committee, can also be repeated, although their "promotion of Reformed practices of worship" would include or be governed by the guidelines suggested above in the overture.
Classis Hamilton
Harry Veldstra, stated clerk
APPENDIX A: Guidelines and Forms for the Sacraments
I. Background
Responding to a synodical mandate for shorter and more flexible sacramental forms, the CRC Worship Committee prepared a number of alternative forms for baptism and the Lord's Supper as well as a set of guidelines for adapting approved forms for use in individual congregations. CRC Publications recom¬mended these to Synod 1993 for approval. After much discussion, synod decided to refer them to the churches for study and comment.
The committee received a total of seventeen responses from individuals and congregations. Given the limited number of responses, it is probably inadvisable to draw many general conclusions—even to conclude, as did one congregation, that the lack of responses reflects indifference to "direction from the denominational offices" in this area. Perhaps predictably, criticisms ranged from this extreme to warnings that to permit flexibility and adaptation in forms would leave the administration of the sacraments "wide open for abuse." Most of the respondents, however; expressed appreciation for the basic direction of the proposed forms and made specific suggestions for improvement. The Worship Committee has reviewed these suggestions carefully and has sent its thanks to all those who took the time to comment.
II. General comments
A. A number of respondents expressed concern that the variety of options provided for in these forms would make them difficult, if not impossible, to use. The committee notes that these forms are not intended for inclusion in the Psalter Hymnal, nor is it intended that they be printed in full (e.g., with all options included) for normal congregational use. Rather, they should be regarded as a basic resource (available perhaps on computer disk) from which congregations can draw items as needed for a specific celebration.
B. Similarly, these forms are designed to supplement, not replace, the existing approved sacramental forms. Used in conjunction with the proposed guidelines, they might also serve as models for adaptation of the approved forms.
III. Specific changes
A. Baptism
1. The most common criticism of the proposed form for baptism was what some perceived as the mandatory inclusion of the Apostles' Creed. Changes have been made in the guidelines for adaptation and the notes to the form, indicating that the creed is not a required element, though the committee remains convinced that inclusion of the creed has great merit and ought to be strongly recommended.
Note 4 on administering the sacrament of baptism was altered as follows (changes in italics):
It is certainly appropriate to include personal testimonies and other statements of faith (such as the "Contemporary Testimony") in the baptism ceremony, especially when adults are being baptized. The best place for these is probably just prior to the actual administration of baptism. However, since the sacrament of baptism marks the reception of an individual into the community of believers, it is advisable for any such personal confession to be complemented by a communal confession. Because it is the historic, ecumenical baptism creed of the Christian church, the Apostles' Creed is particularly suited to this purpose, and its use is strongly recommended.
2. A number of congregations found the third of the four alternative statements of "God's Covenant Promises;' particularly the opening section, to be confusing. The proposed revision eliminates this opening section in the interest of clarity.
3. In response to other suggestions, the parental vows have been revised to clarify commitments to Christian education.
4. Though the committee does not agree with those who read a notion of "baptismal regeneration" into the Blessing (". . . in baptism you are sealed with the Holy Spirit and marked as Christ’s own forever"), the word "forever" has been eliminated to avoid misunderstanding.
B. Lord's Supper
1. In response to suggestions, the text of the traditional formulary for distribution of the elements ("Take, eat/ drink, remember, and believe that the body /blood of our Lord Jesus Christ was given/ shed for the complete forgiveness of all our sins") has been included in the first option.
2. The introductory note to the third option (biblical models) has been altered slightly to emphasize the fact that these are merely outlines for celebration, not formularies in the usual sense. Each of these would need to be fleshed out considerably in actual use and indeed could be organized and developed in a great variety of different ways, depending on local needs.
3. Several respondents questioned whether the language of the Prayer of Consecration in the first option (". . . send your Holy Spirit so that this bread and cup may be for us the body and blood of our Lord Jesus Christ") is compatible with a Reformed view of the sacrament (e.g., Heidelberg Catechism, Q. and A. 80). The committee notes, however, that this language is virtually identical to that found in Belgic Confession Article 35 ("Yet we do not go wrong when we say that what is eaten is Christ’s own natural body and what is drunk is his own blood—but the manner in which we eat it is not by the mouth but by the Spirit, through faith") and as such is fully in keeping with the Reformed tradition.
C. A number of errors have also been corrected and minor textual improvements made. They are indicated in the following:
D. Guidelines for adapting forms of the sacraments
1. That liturgical consistency within the CRC be encouraged by the use of synodically approved or recommended Bible versions, liturgical forms, principles of worship, and worship songs.
Grounds:
a. Although these worship resources do not have the same binding force as do the forms of unity (cf. Acts of Synod 1916, p. 30), they do provide some level of cohesion and unity.
b. Synods' actions have recognized the need for flexibility and diversity in local practice.
2. That the celebration of the sacraments be done in accord with the confessions of the CRC and include at least the following elements:
For baptism—the scriptural words of institution, the baptismal covenant (including God's promises and our promises), and the act of baptism with water and in the name of the Trinity.
For the Lord's Supper—the scriptural words of institution (with actions of breaking and pouring), the thanksgiving and consecration, and the communion with bread and cup.
Grounds:
a. This promotes the confessional integrity of our sacramental practice.
b. This both permits adaptations and establishes guidelines for such adaptations.3. That local adaptations of other synodically approved or recommended forms (such as profession of faith, ordination, and marriage) be made in accord with the principles of Reformed worship as approved or recommended by synod.
Grounds:
a. Reformed principles should guide our use of all liturgical forms and resources.
b. This both permits adaptations and establishes guidelines for such adaptations.4. That Calvin Theological Seminary, CRC Publications, and the CRC Worship Committee be encouraged to continue their ministries to the churches in providing resources and education that promote Reformed practices of worship.
Ground: These agencies of the CRC are in a position to give liturgical leadership at a time when the demands for flexibility put at some risk the equally important value of consistency in CRC liturgical practice.
E. Forms for baptism and for the Lord's Supper
I. Baptism
A. Introductory notes
1. Baptism is one of two sacraments accepted by Reformed denominations because it was commanded and instituted by Christ himself (Matthew 28:18-20). In the Reformed confessions and theological writings about baptism, as well as in contemporary ecumenical documents such as Baptism, Eucharist, and Ministry (1982), the following themes are prominent:
a. Baptism means participation in Christ’s death and resurrection.
b. Baptism involves conversion, pardoning, and cleansing from sin.
c. Baptism signifies anointing by and life with the Spirit.
d. Baptism is a symbol of incorporation into the body of Christ.
e. Baptism is a sign of the covenant and kingdom of God.2. The history of baptism in the Christian church exhibits a rich array of biblical images, a variety of liturgical forms and practices, and some consistently evident features or elements that characterize this Christian sacrament:
a. The proclamation of biblical text(s) referring to baptism.
b. An invocation of the Holy Spirit.
c. A renunciation of evil and profession of faith in God.
d. The use of water (either immersion, pouring, or sprinkling).
e. A statement about new identity in Christ and about church membership.3. In formulating this baptism liturgy, the CRC Worship Committee kept three basic considerations in mind: tradition and ecumenicity, flexibility, and brevity. Regarding tradition and ecumenicity, we have reviewed the baptism forms of several major denominations and have chosen to include such traditional elements as a prayer of thanksgiving and the renunciation of evil (in the case of adult baptism). Regarding flexibility, we have included many alternatives. Congregations may exercise considerable freedom in choosing alternate texts and even in rewording certain statements. Regarding brevity, we have shortened the form, especially the segment formerly called "The Meaning of Baptism," which was a long didactic statement in older Reformed forms. Please note that the form is indeed shorter, even though the many options make it look longer on paper.
Synod 1991 also encouraged "the churches to adapt as needed all denominational liturgical forms for the spiritual nurture of their people" (Acts of Synod 1991, p. 707). It should be kept in mind, however that a uniform practice of baptism in the CRC is desirable and that certain essential thoughts and symbols need to be conveyed in any baptismal service. Even when liturgical freedom is being exercised, certain essential words and elements should always be included:
a. The scriptural words of institution.
b. A confession about the meaning of baptism (entitled "God's Covenant Promises" in the form).
c. Confession of faith and vow.
d. The act of baptism with water in the name of the Trinity.Other elements could possibly be eliminated or certainly adapted. We also suggest that if the section "God's Covenant Promises" is adapted, the essential themes to be communicated are those given above in I, A, 1, a-e.
4. Outline of the service of holy baptism
Words of Institution
The Covenant of Baptism
-God's Covenant Promises
-Prayer of Thanksgiving
-Our Covenant Promises
The Baptism
The Blessing
The Welcome
B. The service of holy baptism
Words of Institution
Hear the words of Jesus:
"All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age." (Matthew 28:18-20)
[One or more of the following words from Scripture may be added:]
Genesis 17:7
John 1:12-13
Acts 2:39
Romans 6:3-4
Galatians 3:27-28
Ephesians 4:4-6
1 Peter 2:9-10The Covenant of Baptism
God's Covenant Promises
[The minister may choose one of the four alternatives offered here or devise another one,
taking great care to maintain the essential themes of baptism outlined above in I, A, 1, a-e.]1. [First alternative]
Our gracious God has always desired
to hold his people in a covenant embrace.
He declares over and over,
"I will be their God, and they shall be my people."
Pursuing this deep desire,
God called Abraham and Sarah to trust in him
and gave a covenant sign to show that they belonged to him.
In baptism God now claims us in Christ,
marks us as his own people,
and seals our membership in God's covenant community, the church.
Baptism is the covenant sign that God frees us
from the power of sin and death,
uniting us with Jesus Christ in his death and resurrection.
By water and the Holy Spirit we are washed clean from sin.
God's grace in baptism calls us to give ourselves to him in trust, love, and obedience.[optional at the baptism of infants]
From the beginning,
God graciously has included our children in his covenant. All his promises are for them as well as for us.
We are to teach them that they have been set apart by baptism as God's own children
so that as they grow older they may respond to him
in personal faith and commitment.2. [Second alternative]
In the sacrament of baptism God gives us a new identity as his people.
In a world that has turned away from its Creator
where anonymity and rootlessness threaten our existence,
God calls a people into covenant embrace.
God called Abraham and Sarah, gave them new names,
and promised to make of them a new nation,
through which he would bless all the families of the world.
God cut a covenant into Israels flesh, carving out a people for himself.
They would light the path home for all humanity.
In the fulness of time, God sent his only Son, Jesus, to be our Savior.
In his death on the cross our old self is dead and buried;
in his resurrection we rise to a new life and look forward to a new
creation.
When we are baptized in the name of the Father and the Son and the Holy
Spirit, the triune God seals our adoption as his children and writes his name invisibly on our foreheads.
"You are a chosen people, a royal priesthood,
a holy nation, a people belonging to God. . . .
Once you were not a people, but now you are the people of God."
(1 Pet. 2:9-10)
By baptism we have a new identity in Jesus Christ.3. [Third alternative]
By baptism God assures us that he will be with us always.
When, in the beginning,
the deep dark waters churned,
God's Spirit hovered over them.
When, in Noah's day,
the waters engulfed everything and destroyed the world,
God saved his faithful people, whom he loved.
When, in Egypt,
Pharaoh's army hotly pursued Israel to the sea,
God parted the waters and led his people through to safety.
When, in the dead of night on Galilee's raging sea,
Jesus' disciples feared for their lives,
he called, "It is I; do not fear:"
Time and again, God saved our drowning ancestors,
and he promises also to rescue us.
For Christ, our Savior,
went down into the depths of hell
and rose up victorious from them.
Therefore, we receive God's baptismal promise,
trusting that he will rescue us from the dark depths of sin and death
and bring us to safe shore and firm ground.4. [Fourth alternative]
[Bold print indicates communal response.]
[The first Q. and A. are optional.]
Sacraments are holy signs and seals for us to see.
They were instituted by God so that
by our use of them
he might make us understand more clearly
the promise of the gospel,
and might put a seal on that promise.Q. And what is God's gospel promise?
A. To forgive our sins and give us eternal life
by grace alone
because of Christ's one sacrifice,
finished on the cross.
Q. How does baptism
remind you and assure you
that Christ's one sacrifice on the cross
is for you personally?
A. In this way:
Christ instituted this outward washing
and with it gave the promise that,
as surely as water washes away dirt from the body,
so certainly his blood and his Spirit
wash away my soul's impurity,
in other words, all my sins.
Q. What does it mean
to be washed with Christ's blood and Spirit?
A. To be washed with Christ's blood means
that God, by grace, has forgiven my sins
because of Christ's blood
poured out for me in his sacrifice on the cross.
To be washed by Christ's Spirit means
that the Holy Spirit has renewed me
and set me apart to be a member of Christ
so that more and more I become dead to sin
and increasingly live a holy and blameless life.
[When infants are baptized, the following should be added.]
Q. Should infants, too, be baptized?
A. Yes.
Infants as well as adults
are in God's covenant and are his people.
They, no less than adults, are promised
the forgiveness of sins through Christ's blood
and the Holy Spirit, who produces faith.
Therefore, by baptism, the mark of the covenant,
infants should be received into the Christian church
and should be distinguished from the children of unbelievers.
This was done in the Old Testament by circumcision,
which was replaced in the New Testament by baptism.
(from Heidelberg Catechism, Q. and A. 66, 69-70, 74)The Prayer of Thanksgiving
Let us now remember our baptism
and give thanks to God
as we celebrate this sacrament of grace today.
[Water may be poured into the font at this time or at the beginning of The Baptism (below).][The following ancient prayer may be spoken in unison by the congregation or by the worship leader; or a similar prayer may be used.]
We thank you, O God,
for our baptism into Christ's death and resurrection.
In the beginning your Spirit moved over the waters,
and you created everything that is, seen and unseen.
In the time of Noah,
you destroyed evil in the water of the flood;
and by your saving ark, you gave a new beginning.
In the night of trouble,
you led Israel through the sea,
out of slavery, into the freedom of the promised land.
In the water of the Jordan,
our Lord was baptized by John and anointed by your Spirit.
In the baptism of Christ’s death and resurrection,
you have set us free from sin and death
and opened up the way to eternal life.
May Christ, who sank deep into death
and was raised Lord of life,
keep us and our little ones in the grip of his hand.
May your Spirit separate us from sin
and mark us with a faith
that can stand the light of day and endure the dark of night.
To you be all honor and glory, dominion and power,
now and forever,
through Jesus Christ, our Lord. Amen.Our Covenant Promises
[Proceed to either the Baptism of Infants or the Baptism of Older Children or Adults.]
Covenant for the Baptism of Infants
Since you have presented these children for baptism,
we ask you the following questions before God and his people.
Do you profess your faith in Jesus Christ as your Lord and Savior
and affirm the promises of God made to you and your children in his Word?
We (I) do.
Do you promise to instruct these children
by word and example, with the help of the Christian community,
in the truth of God's Word,
and in the way of salvation through Jesus Christ?
Do you promise to pray for them
and teach them to pray?
Do you promise to nurture them
within the body of believers, as citizens of Christ’s kingdom?
We (I) do, God helping us (me).[Proceed to The Creed (below).]
Covenant for the Baptism of Older Children or Adults
[This covenant statement may also be adapted for the baptism of infants. The first sentence would then read, "Since you have presented these children for baptism, we ask you, before God. .. :"]
Since you have responded by God's grace
to the call of the gospel to believe and be baptized,
we ask you, before God and his people,
to reject sin
and to profess your faith in Jesus Christ.
Do you renounce Satan and all the spiritual forces of evil
that rebel against God?
I renounce them!
Do you renounce all sinful desires
that draw you from the love of God?
I renounce them!
Do you turn to Jesus Christ?
Yes! I trust in him as my Lord and Savior.
Do you intend to be Christ’s faithful disciple,
trusting his promises,
obeying his word,
honoring his church,
and showing his love,
as long as you live?
Yes! God helping me.The Creed
[The Apostles' Creed may be recited in unison; sung, using Psalter Hymnal 518 or 519; or spoken responsively, using the following question-and-answer form.]
With all God's people throughout time and history,
and gathered in this place today,
we ask you to profess your faith in the triune God.
Do you believe in God the Father?
I believe in God, the Father Almighty. . .
Do you believe in Jesus Christ, his only begotten Son?
I believe in Jesus Christ, his only Son, our Lord. . .
Do you believe in God the Holy Spirit?
I believe in the Holy Spirit. . .
[All may then sing a hymn of faith (for example, Psalter Hymnal 285, 273, 274, 271, or 269).]The Baptism
[If not done earlier, the water may be poured into the font at this time.]
[At the baptism of children, the minister may say, "Our Lord said, 'Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these' " (Mark 10:14).]
[At the baptism of children, the minister may turn to the parent(s) of each child and ask, "What is the name of this child?"]
(name),
I baptize you in the name of the Father,
and of the Son,
and of the Holy Spirit. Amen.The Blessing
[The minister may place a hand on the head of each person baptized or make a sign of the cross on each ones forehead, saying,]
(name), child of the covenant,
in baptism you are sealed with the Holy Spirit
and marked as Christ's own. Amen.
[and, or]
[The minister may place a hand on the head of the baptized person(s) and offer the following (or a similar) prayer.]
Let us pray.Gracious God and heavenly Father,
we thank you that you make us new persons in Jesus Christ through grace alone.
We pray for (name[s]).
Bless and strengthen them daily
with the gift of your Holy Spirit.
Unfold to them the riches of your love.
Deepen their faith.
Keep them from the power of evil.
Enable them to live a holy and blameless life
until your kingdom comes.
[At the baptism of children, the minister, removing his hand from the child, may say,]
Look with kindness on these parents.
Let them always rejoice in the gift you have given them.
Grant them the presence of your Holy Spirit,
that they may bring up these children
to know you, love you, and serve you and their neighbor,
through Jesus Christ, our Lord. Amen.
The Welcome
Brothers and sisters,
We now receive (name[s]) into Christ's church.
I charge you to nurture and love them
and to assist them to be Christ's faithful disciple(s).
[The congregation responds.]
With joy and thanksgiving,
we now welcome you into Christ's church;
for we are all one in Christ.
We promise to love, encourage, and support you
and to help you know and follow Christ.
[or]
Brothers and sisters,
We now receive (name[s]) into Christ’s church.
Do you welcome them in love,
and do you promise to pray for, encourage,
and help nurture them in the faith?
We do, God helping us.
Hymn
[A baptism hymn or Bible song may be sung]
C. Notes on administering the sacrament of baptism
1. Because baptism is a sacrament, it is important that it appeal to the senses of the congregation. The water should not be poured in the font prior to the service but should be visibly and audibly poured during the baptismal liturgy. We suggest pouring the water into the font from a suitable vessel or pitcher at one of two moments in the liturgy (during The Prayer of Thanksgiving or at the beginning of The Baptism). This act needs no verbal interpretation; let the water "speak" for itself. Instead of using a small baptismal font, churches ought to consider using something much larger to accommodate a generous supply of water.
2. For the same reason, we also suggest that the water of baptism be applied as generously as possible. A few nearly hidden drops do not speak as eloquently as water poured from a vessel over a person's head or applied generously from a cupped palm. Indeed, since one of the things that baptism symbolizes is our dying and rising with Christ, even full immersion would not be out of place. It may be thoughtful to have a towel ready to wipe away excess water but use it only after the entire baptism liturgy is over
3. The minister may want to memorize parts of the form in order to speak freely and directly to the congregation without departing from the meanings conveyed in the liturgical text.
4. It is certainly appropriate to include personal testimonies and other statements of faith (such as the "Contemporary Testimony") in the baptism ceremony, especially when adults are being baptized. However, these should not be allowed to substitute for the recitation of the Apostles' Creed. Because it is the historic, ecumenical baptismal creed of the Christian church, the Apostles' Creed enjoys a special status in the sacrament and should not be omitted.
******
II. Lord's Supper
A. Introductory notes
1. The Lord's Supper is the other sacrament accepted by the Christian Reformed Church, because it, too, was commanded and thus instituted by Christ himself, as Paul reports in 1 Corinthians 11:23-25 (see also Matthew 26:26-29 and parallel Gospel texts). In setting forth the meaning of this sacrament, the Reformed confessions, the writings of Reformed theologians, and recent ecumenical documents emphasize the following themes:
a. The Lord's Supper is a thanksgiving to God (eucharist).
b. The Lord's Supper is a memorial of Christ (anamnesis).
c. The Lord's Supper is a participation in the body and the blood of Christ.
d. The Lord's Supper signifies the work of the Spirit (epiclesis).
e. The Lord's Supper symbolizes the unity of the church in all times and places.
f. The Lord's Supper seals the present and coming kingdom of God.
2. As in the case of baptism, the history of the Lord's Supper in the Christian church reveals both diversity in form and practice and common threads that continue to characterize this Christian sacrament. Some of the most important common and abiding features of the Lord's Supper are the following:
a. The Lord's Supper includes four actions:
- taking bread and wine
- giving thanks over them
- breaking the bread / pouring the wine
- sharing among God's people.
b. The Lord's Supper is normally and regularly part of a single liturgy of Word and table.
c. The memorial of Christ refers to his entire life and ministry, his death, resurrection, ascension, and return.
3. In drafting and compiling "shorter, more flexible" forms for the Lord's Supper, the CRC Worship Committee researched various Reformed and ecumenical statements, confessions, and affirmations about this sacrament. In the light of synods encouragement to the churches "to adapt as needed all denominational liturgical forms" (Acts of Synod 1991, p. 707), we offer the following forms both as materials to be used directly and as resources that may shape local adaptations.
We achieved brevity in some of the forms by focusing strictly on the elements deemed essential to the sacrament:
a. The scriptural words of institution (with breaking/pouring).
b. The thanksgiving and consecration.
c. The communion with bread and cup.
Other elements could possibly be eliminated or certainly adapted, though we suggest that any local adaptations reflect the crucial themes of the Lord's Supper given above in I, A, I, a-e. We also suggest that the Apostles' Creed or Nicene Creed be recited prior to the celebration of the sacrament as a response to the service of the Word.
B. Services of the Lord's Supper
1. A revision of the Lord's Supper section of the "Service of Word and Sacrament" (Psalter Hymnal, pp. 973-75). The revision draws on many classic elements of the Lord's Supper liturgy and now includes thanksgiving prayers that are appropriate to specific seasons of the church year.
The Thanksgiving
[The people stand.]
Minister: Lift up your hearts.
People: We lift them up to the Lord.
Minister: Let us give thanks to the Lord our God.
People: It is right for us to give thanks and praise.
Minister: [reading one of the following thanksgiving prayers]
[for regular Sunday use]
With joy we praise you, gracious God,
for you have created heaven and earth,
made us in your image, and kept covenant with us—
even when we fell into sin.
We give you thanks for Jesus Christ, our Lord,
who by his life, death, and resurrection
opened to us the way of everlasting life.
Therefore we join our voices
with all the saints and angels and the whole creation
to proclaim the glory of your name.
[for Advent]
With joy we praise you, gracious God,
for you have created heaven and earth,
made us in your image, and kept covenant with us—
even when we fell into sin.
We give you thanks for Jesus Christ, our Lord,
whose coming opened to us the way of salvation
and whose triumphant return we eagerly await.
Therefore we join our voices
with all the saints and angels and the whole creation
to proclaim the glory of your name.
[for Christmas]
With joy we praise you, gracious God,
for you have created heaven and earth,
made us in your image, and kept covenant with us—
even when we fell into sin.
We give you thanks for Jesus Christ, our Lord,
who came among us as the Word made flesh
to show us your glory, full of grace and truth.
Therefore we join our voices
with all the saints and angels and the whole creation
to proclaim the glory of your name.
[for (or after) Epiphany]
With joy we praise you, gracious God,
for you have created heaven and earth,
made us in your image, and kept covenant with us—
even when we fell into sin.
We give you thanks for Jesus Christ, our Lord,
who came as the light of the world
to show us your way of truth in parables and miracles.
Therefore we join our voices
with all the saints and angels and the whole creation
to proclaim the glory of your name.
[for Lent]
With joy we praise you, gracious God,
for you have created heaven and earth,
made us in your image, and kept covenant with us—
even when we fell into sin.
We give you thanks for Jesus Christ, our Lord,
by whose grace we may triumph over temptation,
be more fervent in prayer, and be more generous in love.
Therefore we join our voices
with all the saints and angels and the whole creation
to proclaim the glory of your name.
[for Holy Week]
With joy we praise you, gracious God,
for you have created heaven and earth,
made us in your image, and kept covenant with us—
even when we fell into sin.
We give you thanks for Jesus Christ, our Lord,
who became the true paschal Lamb
that was sacrificed for our salvation.
Therefore we join our voices
with all the saints and angels and the whole creation
to proclaim the glory of your name.
[for Easter]
With joy we praise you, gracious God,
for you have created heaven and earth,
made us in your image, and kept covenant with us—
even when we fell into sin.
We give you thanks for Jesus Christ, our Lord,
who by his glorious resurrection
overcame the power of sin and gave us new life.
Therefore we join our voices
with all the saints and angels and the whole creation
to proclaim the glory of your name.
[for Ascension]
With joy we praise you, gracious God,
for you have created heaven and earth,
made us in your image, and kept covenant with us—
even when we fell into sin.
We give you thanks for Jesus Christ, our Lord,
who was exalted as King of the universe,
that at the name of Jesus every knee shall bow.
Therefore we join our voices
with all the saints and angels and the whole creation
to proclaim the glory of your name.
[for Pentecost]
With joy we praise you, gracious God,
for you have created heaven and earth,
made us in your image, and kept covenant with us—
even when we fell into sin.
We give you thanks for Jesus Christ, our Lord,
and for the pouring forth of your Holy Spirit,
who equips us for service and leads us into your truth.
Therefore we join our voices
with all the saints and angels and the whole creation
to proclaim the glory of your name.
All: [Sing the Sanctus (Psalter Hymnal 249:4 or 626) or another song of praise.]
The Institution
[The people are seated.]
Minister: We give thanks to God the Father that our Savior Jesus Christ, before he suffered, gave us this memorial of his sacrifice, until he comes again. At his last supper the Lord Jesus took bread, and when he had given thanks, he broke it [here the minister breaks the bread] and said, "This is my body, which is for you; do this in remembrance of me." In the same way, he took the cup, after supper [here the minister pours the wine], and said, "This cup is the new covenant in my blood; do this in remembrance of me." For whenever we eat this bread and drink this cup, we proclaim the Lord's death until he comes (1 Cor. 11:23-26). Therefore we proclaim our faith as signed and sealed in this sacrament:
People: Christ has died. Christ has risen. Christ will come again
Prayer of Consecration
Minister: Lord, our God, send your Holy Spirit so that this bread and cup may be for us the body and blood of our Lord Jesus Christ. May we and all your saints be united with Christ and remain faithful in hope and love. Gather your whole church, a Lord, into the glory of your kingdom. We pray in the name of Jesus, who taught us to pray,
All: "Our Father in heaven. . . Amen." [or sing the Lord's Prayer (Psalter Hymnal 201 or 208)]
The Invitation
Minister: Congregation of Jesus Christ, the Lord has prepared his table for all who love him and trust in him alone for their salvation. All who are truly sorry for their sins, who sincerely believe in the Lord Jesus as their Savior, and who desire to live in obedience to him as Lord, are now invited to come with gladness to the table of the Lord.
[Indicating the elements, the minister proclaims,]
The gifts of God for the people of God!
The Communion
[During the distribution, communion hymns may be sung, or the minister may read an appropriate passage of Scripture.]
Minister: Take, eat, remember and believe that the body of our Lord Jesus Christ was given for the complete forgiveness of all our sins. Take, drink, remember and believe that the blood of our Lord Jesus Christ was given for the complete forgiveness of all our sins.
[or]
Take, eat! Remember and believe that the body of Christ is the bread of heaven for us.
Take, drink! Remember and believe that the blood of Christ is the cup of our salvation.
[or]
The body of Christ, given for you.
The blood of Christ, shed for you.
[see insertion, as first option]
[The sacrament concludes with a song of thanksgiving]
2. A revision of the "Service of Word and Sacrament" (Psalter Hymnal, pp. 973-75). This form incorporates more congregational singing as part of The Thanksgiving and has notes with more suggestions of appropriate hymns.
[During the offering, the congregation may sing a hymn, and the gifts of bread and wine may be brought forward to prepare the table.]
The Institution
Minister: We give thanks to God the Father that our Savior, Jesus Christ, gave us this memorial of his sacrifice until he comes again. For the Lord Jesus took bread, and when he had given thanks, he broke it [here the minister breaks the bread] and said, "This is my body, which is for you; do this in remembrance of me:' In the same way, he took the cup after supper [here the minister pours the wine] and said, "This cup is the new covenant in my blood; do this in remembrance of me." For whenever we eat this bread and drink this cup, we proclaim the Lord's death until he comes (1 Corinthians 11:23-26).
The Thanksgiving
[The people stand.]
All: [Sing Psalter Hymnal 309 or 515 as a thanksgiving]
Minister: [offering the following consecration prayer]
Lord, our God, send your Holy Spirit upon us,
that all who eat and drink at this table
may be one body and one holy people,
a living sacrifice to the glory of Jesus Christ,
in whose name we pray. Amen.
All: [Sing the Sanctus (Psalter Hymnal 249:4 or 626)]
The Acclamation
Minister: In unity with Christians everywhere, let us proclaim the mystery
of our faith.
People:Your death, O Christ, we proclaim.
Your resurrection we affirm with joy.
Your coming we await with hope.
Glory be to you, Lord Jesus!
[or]
Christ has died!
Christ is risen!
Christ will come again!
The Invitation
[The people are seated.]
Minister: Congregation of Jesus Christ, the Lord has prepared his table for true believers. If you are sorry for your sins and sincerely follow Jesus Christ as your Savior and Lord, you are invited to come with gladness to this table of the Lord.
The Communion
[Appropriate hymns may be sung during the distribution; see note below for suggestions.]
Minister: Take, eat, remember; and believe that the precious body of our Lord Jesus Christ was broken for the complete forgiveness of all our sins.
Take, drink, remember; and believe that the precious blood of our Lord Jesus Christ was shed for the complete forgiveness of all our sins.
[or]
Take and eat this in remembrance that Christ died for you, and
feed on him in your heart by faith with thanksgiving.
Drink this in remembrance that Christ’s blood was shed for you, and be thankful.
[see insertion as first option]
Thanksgiving Song
[All sing one of the following Psalter Hymnal choices: 103, 297, 475 (settings of Psalm 103); 216 (Song of Simeon); 267, 306, 313, 401, 453, 454, 629.]
3. New forms: biblical models
The set of new Lord's Supper forms that we offer are short outlines or models that are all variants of each other: each focuses on one book of the Bible; all are structured by a period of preparation, followed by the Lord's Supper, and concluded with thanksgiving; and all leave room for local adaptation. The formula "Take, eat! . . ." is consistent in each one.
a. From the Psalms
[The following elements may be used earlier in the service.]
A Psalm of Preparation: Psalm 116 [may be read in unison]
Our Praise: Psalm 103, sung from Psalter Hymnal 475
A Psalm of Prayer: Psalm 139 [may be read with different voices]
The Lord's Supper
The Words of Institution: 1 Corinthians 11:23-26
Our Testimony: Psalter Hymnal 30 "Lift Up Your Hearts unto the Lord"
A Prayer of Consecration
The Bread [The minister lifts or gestures toward the bread, saying Psalm 34:8.]
Distribution of the bread, with singing of one or several communion songs
Call to Participation:
"Take, eat! Remember and believe that the body of our Lord was given for the complete forgiveness of all our sins!"
The Cup [The minister lifts or gestures toward the cup, saying Psalm 116:13.]
Distribution of the cup, with singing of one or several communion songs
Call to Participation:
"Take, drink! Remember and believe that the blood of our Lord was given for the complete forgiveness of all our sins!"
The Thanksgiving: Psalm 23 [may be read in unison]
A Psalm (or Hymn) of Joyful Thanksgiving******
b. From the Prophecy of Isaiah
[The following elements may be used earlier in the service.]
The Call of God: Isaiah 55:1-7
Our Testimony: Psalter Hymnal 500, "How Firm a Foundation"
The Way of the Suffering Servant: Isaiah 53
Our Confession: Psalter Hymnal 194, "Comfort, Comfort Now My
People"
The Delight of Salvation: Isaiah 11:1-10
Our Celebration: Psalter Hymnal 198, "Arise, Shine, for Your Light Has Come"
The Lord's Supper
The Words of Institution: 1 Corinthians 11:23-26
Our Testimony: Psalter Hymnal 309, "Lift Up Your Hearts unto the Lord"
A Prayer of Consecration
The Bread
Distribution of the bread, with singing Psalter Hymnal 193, "Surely It Is God Who Saves Me"
Call to Participation: "Take, eat! . . ."
The Cup
Distribution of the cup, with singing Psalter Hymnal 616, "Isaiah the Prophet Has Written of Old"
Call to Participation: "Take, drink! . . ."
The Thanksgiving: Isaiah 61:1-3 [reader], 10-11 [people]
Songs of Response: Psalter Hymnal 195, "Our God Reigns"; 197, "The Trees of the Field"******
c. From the Gospel of Mark[The following elements may be used earlier in the service.]
An Act of Loving Devotion: Mark 14:1-9
Our Testimony of Devotion: Psalter Hymnal 284:2, "Jesus, I Adore You. . ."
An Act of Betrayal: Mark 14:10-11
Our Prayer of Confession
An Act of Preparation: Mark 14:12-16
Hymn of Preparation: Psalter Hymnal 307:1, 3-4, "O Jesus, Joy of Loving Hearts"
The Lord's Supper
Prayer of Consecration
The Bread: Mark 14:17, 22
Distribution of the bread, with singing
Call to Participation: "Take, eat! . . ."
The Cup: Mark 14:23-25
Distribution of the cup, with singing
Call to Participation: "Take, drink! . . ."
A Hymn of Joyful Thanksgiving: Psalter Hymnal 306, "Now the Solemn Feast Is Done"******
d. From the Gospel of Luke[The following elements may be used earlier in the service.]
The Gospel Story: Luke 15:11-24
Our Testimony: Psalter Hymnal 462, "Amazing Grace-How Sweet the Sound"
The Unfortunate Response: Luke 14:16-24
Our Prayer of Confession
The Table of Grace: Luke 19:1-9
Our Song of Joy: Psalter Hymnal 571, "Jesus Loves Me, This I Know"
The Lord's Supper
The Preparation of the Upper Room: Luke 22:7-16
Our Prayer: Psalter Hymnal 302, "In the Quiet Consecration"
Prayer of Consecration
The Bread: Luke 22:19
Distribution of the bread, with singing
Call to Participation: "Take, eat! . . ."
The Cup: Luke 22:20
Distribution of the cup, with singing
Call to Participation: "Take, drink! . . ."
The Thanksgiving: Luke 24:13-35
A Hymn of Joyful Thanksgiving: Psalter Hymnal 299, "As We Walk Along Beside You"******
e. From the Writings of John[The following elements may be used earlier in the service.]
Finding Our Identity: 1 John 1:1-2:2
Bible Song: Psalter Hymnal 218, "In the Beginning Was the Word Eternal"
Forgiven in Christ: 1 John 3:4-5
Prayer of Confession
Following Our Lord: 1 John 3:7-10
Hymn of Testimony: Psalter Hymnal 301, "Taste and See"
The Lord's Supper
Words of Institution: 1 Corinthians 11:23-26
Bible Song: Psalter Hymnal 231, "How Great Is the Love of the Father"
Prayer of Consecration
The Bread: John 6:35
Distribution of the bread, with singing from Psalter Hymnal 300, "Gift of Finest Wheat"
Call to Participation: "Take, eat! . . ."
The Cup: John 7:37-38
Distribution of the cup,
with singing from Psalter Hymnal 311, "I Come with Joy to Meet My Lord,"
and 219, "As Moses Raised the Serpent Up"
Call to Participation: "Take, drink! . . ."
The Thanksgiving: 1 John 3:16-24
A Hymn of Joyful Thanksgiving******
f. From the Writings of Paul[The following elements may be used earlier in the service.]
Celebrating Christ: Ephesians 1:3-8
Testimony of Faith: Psalter Hymnal 479, "I Will Sing of My Redeemer"
Confessing Need: Ephesians 2:1-7
Prayer of Confession
Consecrating Ourselves: Romans 8:5-11
Hymn of Preparation: Psalter Hymnal 291, "May the Mind of Christ, My Savior"
The Lord's Supper
Prayer of Consecration
The Bread: 1 Corinthians 11:23-24
Distribution of the bread, with singing
Call to Participation: "Take, eat! . . ."
The Cup: 1 Corinthians 11:25
Distribution of the cup, with singing
Call to Participation: "Take, drink! . . ."
The Thanksgiving: Romans 12, Ephesians 3:14-21, or Colossians 3:1-17, followed by a thanksgiving hymn
4. A form adapted from confessional documents and Reformation writings familiar to the CRC. It includes elements adapted from forms in the Psalter Hymnal.
The Institution of the Lord's Supper
We give thanks to God the Father that our Savior, Jesus Christ, before he suffered, gave us this memorial of his sacrifice, until he comes again:The Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, he broke it and said, "This is my body, which is for you; do this in remembrance of me." In the same way, after supper he took the cup, saying, "This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me." For whenever you eat this bread and drink this cup, you proclaim the Lord's death until he comes.
(1 Corinthians 11:23-26)The Teaching of the Lord's Supper
[may be spoken by all]
With these words our Lord commands all believers
to eat this broken bread and to drink this cup
in true faith and in the confident hope of his return in glory.
In this Supper God declares to us
that our sins have been completely forgiven
through the one sacrifice of Jesus Christ,
which he himself finished on the cross once for all.
He also declares to us
that the Holy Spirit grafts us into Christ,
who with his very body
is now in heaven at the right hand of the Father,
where he wants us to worship him.
(Adapted from the Heidelberg Catechism, Q. and A. 75, 80)The Invitation
Come, therefore, all of you who are sorry for your sins, who believe in the Lord Jesus as your Savior, have confessed his name, and desire to live in obedience to him. Come eagerly and joyfully, with assurance of faith, for Christ, our risen Lord, invites you as guests to fellowship with him at his table.
(Adapted from Psalter Hymnal, p. 975)Prayer of Consecration
[may be offered by all]
Father we give you thanks for your Son, Jesus Christ,
for his willing obedience and suffering during his life on earth,
and especially for his giving up of his body and blood on the cross.
Give us assurance that our sins are pardoned through his blood.
Let your perfect love drive out fear; make us perfect in your love.
Fill our minds with your peace and turn our eyes to heaven,
where Christ is at your right hand interceding for us.
Enable us to offer up ourselves in service to Christ and to all your children.
Let no trouble or sorrow distract us from this loving service,
and unite us with each other through your Spirit so that we may
continue in the living hope of our Saviors coming in glory.
Hear us now through our Lord Jesus, who taught us to pray, saying, "Our
Father. . . ."
(Adapted from Psalter Hymnal, p. 980)
The Communion
People of God, let us lift up our hearts to the Lord;
let us lift them up to the God of our salvation.
[As the bread is broken, the minister shall say,]
The bread which we break is a communion of the body of Christ.
[At the eating of the bread, the minister shall say,]
Take, eat, remember, and believe that the body of our Lord Jesus Christ was given for the complete forgiveness of all our sins.
[Taking the cup, the minister shall say,]
The cup of thanksgiving for which we give thanks is a communion of the blood of Christ.
[At the drinking of the cup, the minister shall say,]
Take, drink, remember and believe that the precious blood of our Lord Jesus Christ was shed for the complete forgiveness of all our sins.
[After the communion, all may sing Psalm 103 (Psalter Hymnal 103, 297, 475) or say,]
Praise the LORD, O my soul;
all my inmost being, praise his holy name.
Praise the LORD, a my soul,
and forget not all his benefits--
who forgives all your sins
and heals all your diseases,
who redeems your life from the pit
and crowns you with love and compassion.
(Psalm103:1-4)
"Worthy is the Lamb, who was slain,
to receive power and wealth and wisdom and strength
and honor and glory and praise!"
(Revelation 5:12)
Prayer of Thanksgiving
With burning hearts we thank you, Father,
for making Christ known to us in the breaking of bread
and in the poured-out wine.
Now may this meal enable us to
increase in faith,
persevere in hope,
and grow in love.
May this witness to Christ’s death
draw others into fellowship with him
so that all your children will be gathered in
to share with us the joy of your salvation.
Send us out from this place by your Spirit,
our ears open to your Word,
our minds alert to the calling you give us,
our hearts full of zeal for your coming kingdom,
our voices confessing the name of Jesus, our Lord and our God. Amen.
Alternate Reading for The Teaching of the Lord's Supper
God meets us in the sacraments,
holy acts in which his deeds
elicit our response. . . .
In the Supper our Lord offers
the bread and cup to believers
to guarantee our share
in his death and resurrection,
and to unite us to him
and to each other.
We take this food gladly, announcing as we eat
that Jesus is our life
and that he shall come again
to call us to the Supper of the Lamb.
("Contemporary Testimony," stanza 40)
Alternate Prayer of Consecration
We thank you, a God, that you remembered your promise
to reconcile the world to yourself,
that you have come among us
in Jesus Christ,
the eternal Word made flesh.
As our substitute,
he suffered all his years on earth,
especially in the horrible torture of the cross.
We thank you that he carried your judgment on our sin,
that his sacrifice removes our guilt,
and that he walked out of the grave, the Lord of life,
conqueror of sin and death.
Lord Jesus, as both God and man,
be our only Mediator
between God and your people.
You alone paid the debt of our sin;
there is no other Savior!
In you the Father chose those
whom he would save.
Now may your electing love sustain our hope:
your grace is free
to save us sinners, who offer nothing
but our need for mercy.
Stay with us in the Spirit
to renew our hearts,
move us to faith,
lead us in the truth,
stand by us in our need,
and make our obedience fresh and vibrant.
(Adapted from "Contemporary Testimony," stanzas 24, 27-28, 31)
Alternate Prayer of Thanksgiving
We thank you, our Lord,
for the hope this meal gives us,
that Jesus will return as triumphant King,
that the dead will be raised,
and that all people will stand before his judgment. We face that day without fear,
for you, our Judge, are our Savior.
May our daily lives of service aim for the moment when the Son will present his people to the Father and God will be shown to be true, holy, and gracious. With the whole creation
we wait for the purifying fire of judgment.
For then we will see you face to face.
You will heal our hurts,
end our wars,
and make the crooked straight.
Then we will join in the new song to the Lamb without blemish,
who made us a kingdom and priests. You, our God, will be all in all, righteousness and peace will flourish, everything will be made new,
and every eye will see at last
that our world belongs to God! Hallelujah! Come, Lord Jesus. Amen.
(Adapted from "Contemporary Testimony," stanzas 57-58)
******
C. Notes on Administering the Lord's Supper
1. As in the case of baptism, it is important that the sacrament of the Lord’s Supper appeal to the senses of the congregation. The actions of taking and breaking bread and pouring wine should be clearly visible to the congregation. For this purpose, an uncut loaf of bread may be preferable to precut pieces. When possible, the bread and wine should be brought to the table at the beginning of the Lord's Supper liturgy itself—for example, as part of the offertory.
2. In many congregations it is customary to distribute the elements to communicants in their seats. The alternative of having people go forward to receive the elements has much to commend it, since it invites them to respond actively and physically to the invitation to partake. (Those for whom walking is difficult would of course continue to be served in their places.) The old Dutch Reformed practice of going forward to sit at actual tables may not be feasible in many settings; an effective alternative may be for the people to form successive circles around the communion table and receive the elements (or pass them to each other) while standing. Yet another possibility, especially suitable for large congregations, is for people to process up the main aisle, receive the elements from persons at designated stations at the front of the sanctuary, and return to their places by way of the side aisles. In all cases, distribution can effectively be accompanied by singing.
3. While the elements are distributed or the people are coming forward to receive them, Scripture may be read or hymns may be sung. The Psalter Hymnal has a wide selection of communion hymns (297-314; many additional suggestions are given in the Topical Index under "Lord's Supper," pp. 1064-65; see also "Easter;' p. 1058).
Here are some additional choices:
- 161, 550—other settings of Psalm 23.
- 190, 193, 257 (Agnus Dei), 536.
The following are more seasonal suggestions for Lord's Supper songs:
- Advent-Christmas: 302 (framed with 640), 341, 478 (Song of Mary).
- after Epiphany: 34 (framed with refrain of 301), 72, 107 (v. 2).
- Lent: 298, 310, 578.
- Easter: 29_ 398 (v. 5), 402.
- Pentecost (and after): 104; 516 (v. 2); 523 (v. 3).
There is, of course, much suitable choral music that may be sung during communion, and there are many organ preludes on communion hymns. For many Lord's Supper services, however, we recommend congregational singing. Passion hymns are appropriate during Lent, and Easter hymns are appropriate on all Sundays of the church year (though some may want to limit the use of alleluias during Lent).
4. The Lord's Supper should be celebrated regularly and frequently as part of a single liturgy of Word and table.