Liturgy Seminar

Oktoberfest 2011!

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Announcing the Sixteenth Annual
Oktoberfest and Gottesdienst Central
St. Paul’s Evangelical-Lutheran Church, Kewanee, Illinois
October 9-11, 2011 (Sunday, Monday, and Tuesday)
Conference theme:

Baptism in the Gospel of John

This year we are pleased to welcome as our guest the Rev. Dr. William Weinrich, Professor at Concordia Theological Seminary in Fort Wayne, Indiana.

Dr. Weinrich is renowned as a leading confessional Lutheran historian on early church history, whose scholarship and insights have been appreciated by a generation of pastors. Having recently returned from a several years’ stint as rector at the Lutheran seminary in Latvia, he has been welcomed back to the Fort Wayne seminary, where his reputation as a leading Lutheran scholar has been established for years. We are honored to have him return also to St. Paul’s to address our conference.

Sunday afternoon at 5 p.m. is our Autumn Choral Vespers, followed by our annual bratwurst banquet and partying into the night. On Monday morning, following Holy Mass at 9:30, the Gottesdienst Central seminar will feature Dr. Weinrich and run until 3:15 p.m.

On Tuesday, St. Paul’s Pastor Burnell Eckardt will lead a discussion and hands-on workshop on matters pertaining to the ceremonies of the Lutheran Mass.

Join us for “Gottesdienst Central,” our annual liturgical and theological seminar.

Lodging: AmericInn, 4823 US Hwy 34. 800-634-3444
Super 8 Motel, 901 S Tenney (Rt 78). 309-853-8800
Aunt Daisy’s B&B, 223 W Central Blvd. 888-422-4148
Kewanee Motor Lodge, 400 S Main St. 309-853-4000
Days Inn, I-80 & Rt 40, Sheffield. 815-454-2361
Holiday Inn Express, I-80 & Rt 78, Annawan. 309-935-6565

REGISTRATION: $25 per person (students $20) $40 per couple — includes Sunday banquet and Monday continental brunch; no charge for children with parents. To register, see the sidebar at the right.

Theme for the Oktoberfest and Gottesdienst Central, Oct. 10-12, 2010:

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"Liturgy, Church, Ministry: Some Afterthoughts"

This year we are pleased to welcome as our guest the Rev. Dr. David P. Scaer, Professor at Concordia Theological Seminary in Fort Wayne, Indiana.

Dr. Scaer has made his mark among the foremost confessional Lutheran scholars of the 20th and 21st century, and has taught and mentored a generation of pastors. A prolific writer, he has been in the vanguard for confessional thinking on the topics he will be addressing for us. We are honored to have him return to St. Paul’s to address our conference.

Oktoberfest begins Sunday afternoon with choral vespers at 5, and is followed by our annual bratwurst banquet, at which we expect to hear briefly from Dr. Scaer. Then on Monday he will lead our Gottesdienst Central seminar.

On Tuesday, Rev. Dr. Burnell Eckardt, the pastor at St. Paul’s, will lead a workshop on liturgical rubrics, in connection with his new book The New Testament in His Blood: A Study of the Holy Liturgy of the Christian Church. The book will be available for purchase at the conference.

Lodging: AmericInn, 4823 US Hwy 34. 800-634-3444
Super 8 Motel, 901 S Tenney (Rt 78). 309-853-8800
Aunt Daisy’s B&B, 223 W Central Blvd. 888-422-4148
Kewanee Motor Lodge, 400 S Main St. 309-853-4000
Days Inn, I-80 & Rt 40, Sheffield. 815-454-2361
Holiday Inn Express, I-80 & Rt 78, Annawan. 309-935-6565

REGISTRATION: $25 per person* (students $20) $40 per couple — includes Sunday banquet and Monday continental and luncheon; no charge for children with parents.

The 2009 event . . .

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The Third Annual Liturgical Seminar at
St. Paul’s Evangelical-Lutheran Church
Kewanee, Illinois
Monday and Tuesday, October 12-13, 2009

On the day following our fourteenth annual Oktoberfest bratwurst banquet on Sunday October 11, 2009, we held our third annual liturgy seminar, with an aim toward finding some uniformity among Lutheran liturgical practices. The prior year we discussed the implications of Lutheran canon law. 2009's topic dealt with adiaphora, that is, 'indifferent matters', things which may be altered or omitted freely, and of course, things which may not be altered or omitted freely, in divine worship.

The format was panel discussions with the three men who had most recently joined the staff of Gottesdienst as our online editors, Reverend Frs. Heath Curtis, Larry Beane, and Rick Stuckwisch. Fr. Eckardt provided the questions and format.

The Calendar

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The careful use of the ranking of Feasts can alleviate much confusion. When Sundays and Feast Days are listed by rank, then rules of precedence can always determine what is to occur when they coincide. The first comment at this post lists the ranking of feasts as compiled by Fr. John Fenton, according to the Tridentine(Western) Rite with a few Lutheran modifications. The second comment contains the rules of precedence. Further comments are invited.

Opening Hymn and Procession

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The Opening Hymn is optional, and if used, is best a "Hymn of Invocation of the Holy Ghost" (TLH 15).

As an optional feature of Sundays and High Feasts, a procession may accompany the singing of the opening hymn. McLean prescribes the order of procession as follows: Thurifer, crucifer, taperers, choir, assisting clergy, subdeacon, deacon, celebrant.

Piepkorn discourages the procession of the choir.

Here, the choir processes and, as an effective demonstration of liturgical piety, upon reaching the front before returning down the side aisles, each pair makes a genuflection before the reserved elements.* When the attendants and celebrant have arrived at the lowest point, all genuflect together.

*At St. Paul's, consecrated reliquae, or reserved elements from the previous Mass, are kept in a tabernacle in the chancel. These elements are used exclusively for the homebound, with all that remains kept against the next communion.

Preparation

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The Lutheran version of the confiteor, called the Preparation, is best spoken in its entirety. This is a most helpful correction which LSB has made to the TLH rite. For the invocation, all face the altar (at the lowest point, below all steps) as the celebrant speaks "In the name . . ." After the amen, he turns by his right to face the people for "Beloved in the Lord . . ." He then turns back by his left, and all kneel for the versicles and confession. Then he alone rises, proceeds up one step, and turns by his right to face the people for the absolution/declaration of grace. He makes the sign of the cross with his right hand, all fingers fully extended. Then he steps back down and turns by his left toward the altar for the Introit.

The Preparation is not a necessary ingredient, and is not, strictly speaking, part of the Mass at all. In certain cases it may be omitted altogether. This is generally the case, for instance, at weekday masses.

Introit

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The celebrant and attendants face the altar for the Introit. The celebrant kisses the altar upon arrival.

My variation: At the intonation of the Introit, the celebrant begins his approach to the altar from the lowest point. He makes the sign of the cross upon himself three times: first, at his first step, second, pausing briefly at the rail, and third, upon arrival at the altar, whereupon he genuflects and, laying both hands flat upon the altar, kisses it. During the Gloria Patri he (and all) also bows for Glory be to the Father and to the Son and to the Holy Ghost.

Kyrie

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Facing the altar with hands joined palm to palm except as necessary to turn pages of the Altar Book, the celebrant joins with the congregation in singing the Kyrie.

Gloria in Excelsis

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At the Gloria in Excelsis, the celebrant alone, facing the altar, intones Glory be to God on high, with hands held apart, and rejoins them palm to palm while the congregation replies, and on earth good will toward men. His hands remain palm to palm throughout the remainder of the Gloria. The celebrant and attendants are careful to bow at the usual places during the Gloria ("we worship Thee," "we give thanks to Thee for Thy great glory," "Jesus Christ," "receive our prayer," and "Thou only, O Christ, with the Holy Ghost, art + most high in the glory of God the Father").

The Gloria is not said at low (spoken) mass, nor during penitential seasons; though some permit its use in Advent. It is also sung on Maundy Thursday.

The substitution of "This is the Feast" for the Gloria is a most unfortunate innovation.

Salutation

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At the Salutation, the celebrant turns by his right to face the congregation, and, parting his hands, he chants “The Lord be with you,” to which the congregation responds “And with thy spirit.” After “Let us pray,” he turns by his left back to the altar.

My variation: During this response all attendants gesture toward the celebrant by a slight bow and the parting of hands palm to palm as the hands are slightly extended toward the celebrant, with the hand nearest him being extended slightly more than the other. I am not sure of the authority of this gesture.

Collect for the Day

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At the Collect, the celebrant's hands are held apart with palms facing each other, and joined palm to palm at through Jesus Christ, etc.

(While in standard rubrics the collect is chanted from the Epistle horn of the altar, by local custom it may be chanted at the center. The celebrant is facing the altar.)

Old Testament

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Following the collect, the celebrant turns to give the blessing to the subdeacon, who kneels outside the rail and says, “Sir, give a blessing.” The celebrant gives his blessing by making the sign of the cross toward the subdeacon and saying, “The Lord be in your heart and on your lips" (this is an abridgment of a longer formula). [If, however, there is no subdeacon, the celebrant will read these readings himself].

He who reads the Old Testament does so with hands joined palm to palm. He introduces it with the words, The Old Testament reading appointed for ______ is written in [the prophet] ______, the _____ chapter. Following the Old Testament reading, he pauses, lifts his eyes and says, The word of the Lord, whereupon the congregation will respond, Amen.

The Old Testament is better referred to as a "reading" than as a "lesson."

The reader should never lift his eyes from the page, thus giving a clear indication that he is in fact reading directly off the page.

I believe that the Old Testament is historically an optional reading, so I include it only on Sundays and at Christmas.

Piepkorn declares that if the lesson read as the Epistle is taken from the Old Testament, nevertheless "you have no authority to vary" the formula by which it is called "the Epistle." But this seems odd and confusing.

Gradual

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Between the first and second reading, the reader turns 90° toward the altar (so that he is standing “in choir” perpendicular to the altar) for the Gradual. [If there is no choir, the Gradual is sung responsively by whole verse, as was the Introit, or, in the case of Low Mass, spoken responsively.]

Epistle

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After the Gradual, the reader reads the Epistle with hands joined palm to palm. Following the Epistle, he again pauses, lifts his eyes and says, The word of the Lord, whereupon the congregation will respond, Amen. Then he closes the book from the back (right) binding, so that when closed, the book is face down. He then steps aside to allow the attendant to carry the book to its place for the reading of the Gospel.

Piepkorn rightly declares that "you have no authority to substitute another Epistle for the one prescribed."

Hallelujahs and Verse

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During the Hallelujahs, as the Gospel Book or Bible is carried (or in the case of a High Feast, the Gospel Procession is forming), the celebrant (or deacon) moves directly to the altar, genuflects, and takes the missal stand, with the Altar Book on it, in both hands to move it to the Gospel side, so that it directly mirrors its former place on the Epistle side. While moving it, he bows briefly at the center. Then, bowing again as he leaves the altar, he approaches the place of reading, whether the Gospel horn or the pulpit (or, in the case of a Gospel procession, he joins the procession down the aisle) for the reading of the Gospel (unless there is a deacon to read it, in which case the celebrant remains at the altar, facing the reader). He processes last, behind crucifer, torches, and book-bearer (assuming there is no deacon).

At St. Paul's, the congregation sings the triple Hallujah, the choir sings the verse, and the congregation repeats the triple Hallelujah. If there is a Gospel procession, the triple Hallelujah is repeated a third time, after the Gospel.

The celebrant (or deacon) does not hold the Book from which he reads, although he does turn any necessary pages.

Gospel

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At the reading of the Gospel, the celebrant intones, The Holy Gospel according to St. ______ the ______ chapter, whereupon the congregation responds, Glory be to thee, O Lord. During this response, the celebrant makes the sign of the cross with his right thumb, on the opening word of the Gospel reading, and then on his forehead, lips, and breast, and says privately, “The Lord be in my heart and on my lips” (this is an abridgment of the longer formula). For the reading of the Gospel, he holds his hands palm to palm but apart, as if framing the Gospel reading between them. Following the reading, he takes the Book, still opened, in both hands, raises it chin high, and intones, The Gospel of the Lord, whereupon the congregation responds, Praise be to thee, O Christ, as the celebrant kisses the open Book, and replaces it.

Creed

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On Sundays and at First-Class Feasts, the celebrant approaches the altar for the Nicene Creed, genuflecting before entering the chancel. [For weekday and other masses, Maundy Thursday, and the Vigil of Easter, the Creed is omitted.] During the Creed, all face the altar. For the Creed, genuflection is made at “and was made man” and a bow at “who with the Father and the Son is worshiped and glorified,” as indicated in the Altar Book. The celebrant then genuflects and retires to sit in the sedilia for the Hymn of the Day.

The Western rite does provide that the genuflection begin at "and was incarnate" but this seems to suggest an unseemly confusion between Jesus' incarnation and his state of humiliation.

Hymn of the Day

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The hymn of the day would be a good element to include as a specific hymn proper to the day. That is, it might be worth considering whether our churches could agree on what the hymn of the day should be, and all use the same one.

Sermon

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The sermon should ordinarily be based on the Gospel for the day, at least in part, except that on Feast Days it is assumed that the theme of the feast could have a greater prominence. On Sundays in particular, the sermon should center on the Gospel reading. It should, as Piepkorn puts it, be "strong in the power of the Gospel to move men, to give them the power to believe and to do those things which the total liturgical action of worship has been setting before them" (19).

My variation: As the congregation ought to expect that the sermon will be based on the Gospel, it is not necessary for the congregation to rise when the celebrant enters the pulpit, nor does he need to read any additional Scripture text prior to preaching. For the sermon, the preacher simply opens with an invocation of Father, Son, and Holy Ghost (with accompanying threefold thumbnail sign of the cross upon his forehead, lips, and breast), or some suitable substitute, whereupon the congregation will respond, Amen, and he begins to preach. At the conclusion of his sermon, if he chooses to repeat the Trinitarian invocation, the congregation will again respond with Amen.

Offertory and Altar Preparation with Lavabo

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Following the sermon, the subdeacon and server lead into the chancel, genuflecting at its gate, and the celebrant/preacher follows, also genuflecting at the chancel gate. During and following the Offertory, the Offering is collected as the Altar is prepared.

The Western Rite provides for the cutting of the wine with water, but my practice is not to do this.

It is imperative that clearly discernable wine be used. Mogan David and Manischewitz are hardly fit for use in churches which confess the bodily presence of the Blood of Christ, and should not be tolerated. Non-alcoholic wines and grapejuice are strictly forbidden.

The practice of using individual communion glasses is a sad and nearly ubiquitous reality Lutherans face, though through patient catechesis perhaps one day it can be discontinued. In the meantime, at the very least the vessels ought to be of glass, and not cheap plastic. Altar guild members should be carefully trained with regard to the preparation and washing of all communionware.

The preparation at St. Paul's is as follows: The subdeacon distributes the offering plates to the ushers and receives them back. The celebrant does not concern himself at all with the collection of the offerings unless there are no attendants. Meanwhile the server takes the items from the credence to the celebrant. First he takes the veiled chalice to the celebrant. The celebrant, upon receiving the chalice, places it just to the left of center. He carefully uncovers the chalice, folds the veil (ninefold), and places it on the altar to the right of the corporal. He removes the pall and places it on the folded veil. He removes the paten (which has the celebrant’s host on it) and places it just to the right of the chalice (so that together, chalice and paten are in the center), and removes the purificators, placing one of them directly beside the corporal on the right, beside the pall and veil. With the other he wipes the inside of the chalice to ensure that it contains no dust particles. He then places the second purificator beside the first. Meanwhile the server takes the tray containing the silver paten with hosts to the celebrant. The celebrant removes the cover and takes the silver paten, thereupon replacing the cover. The server returns the tray to the credence. The celebrant places the silver paten with hosts to the right of and slightly behind the gold paten. One of the two purificators is then unfolded lengthwise and placed across both patens, covering most of the celebrant’s host and the communicant hosts. The flagon and spoon are brought to him next, and he places the flagon on the left toward the rear, and the spoon on the far right toward the rear. The empty cruet is brought next, and he places this also on the right, beside and to the left of the spoon. Next the server carries the cruet with wine to the celebrant, with a plain purificator on his left arm. The celebrant takes the purificator from the server’s arm to use when pouring wine from the cruet (He should not use the two purificators already on the altar, as these are used only for consecrated Species). He carefully pours wine into the chalice (two-thirds full) and into the flagon, using this purificator to keep drops from falling or running down the side of the cruet. He then returns this cruet and purificator to the server. He then places the pall atop the chalice. The server then brings him the large tray with cups, which the celebrant places at the left side of the corporal.

Last of all, the server holds the lavabo dish out for the celebrant, who turns toward the server and extends his forefingers and thumbs over it. The server pours a little water over his fingers and thumbs, after which the celebrant dries them on the towel which is draped over the server's left arm. During this action he may also softly pray the lavabo (Psalm 26) as provided in the missal. He then subtly, and without turning toward them, motions the congregation to rise for the prayer of the church.

Prayer of the Church

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Piepkorn holds that the Prayer of the Church should always be the General Prayer as found in TLH. This custom has not prevailed in SBH, although it should be noted that a constancy in this prayer is greatly to be preferred, and at this juncture in particular a reversion to uniformity would be desirable.

That said, the General Prayer is not necessarily the best. My variation is to use the commonly employed responsive prayer, introduced by LBW and LW, which has the congregation responding to each petition with "hear our prayer." This make the Prayer of the Church into a sort of bidding prayer. The subdeacon gives the bid, the celebrant prays, and the people respond. Nevertheless, even this prayer ought to have a set agreed-upon formula.

Preface and Proper Preface

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For the Preface, the celebrant turns by his right to face the congregation, parting his hands at the Salutation (“The Lord be with you”). At the response (“And with thy spirit”), the attendants gesture as before, yet without turning toward the celebrant. The celebrant lifts his hands at “Lift up your hearts,” and holds them palm to palm at “Let us give thanks . . .” He turns back to the altar by his left for the Proper Preface, which he chants (or, at Low Mass, speaks or omits).

The Proper Prefaces for the seasons have suffered lack of uniformity, in large part because of the omission of pre-Lent in some lectionaries. In addition, although the traditional Western rite provides the use of the Trinity Proper Prefaces for the Sundays after the Epiphany Octave, the local practice at St. Paul's is to continue to use the Epiphany Proper Prefaces (and white color) during these Sundays, as well as what I believe to be a closer following of the Western Rite than what is seen in TLH regarding the divisions of the lengthy Trinity season. Hence, we use the Trinity Proper Prefaces only until St. John's Tide (beginning June 24th), and then, for St. John's Tide and St. Laurence Tide (August 10th until Michaelmas) to use "through Jesus Christ, our Lord, who on this day overcame death and the grave, and by His glorious resurrection opened to us the way of everlasting life. Therefore . . ." The Proper Preface for Michaelmas Tide is also used here, viz., "through Jesus Christ, our Lord, through whom the angels praise Thy majesty, the dominions adore, the powers are in awe, and virtues of highest heaven and the blessed seraphim unite in blissful exaltation. With them, we pray Thee, grant that our voices too may blend, evermore praising Thee and saying . . ." These Proper Prefaces are found in the Western rite. For the Annunciation and Visitation, the Proper Preface for Christmas is used.

Sanctus

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At the Sanctus, all bow low from the waist, until “Heaven and earth are full of Thy glory.” At “Hosanna . . .” all stand erect. At “Blessed is He . . .” a slight bow is made, while all cross themselves. At the last triple “Hosanna,” all stand erect. During this, the celebrant uncovers all the elements, removing the cover from the large tray and placing it at his far right, removing the paten from the chalice and placing it back on the folded veil, and removing the purificator from atop the hosts, folding it, and returning it to the right side, beside the other purificator.

At low (i.e., spoken) Mass, the threefold repetition of "Blessed is He" and "Hosanna" is not necessary.

It is laudable that the organist slow the pace during "Blessed is He that cometh in the name of the Lord."

Our Father

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The celebrant, still facing the altar, holds his hands high over his head as the deacon and subdeacon (facing center) and server (at the rail) kneel from this point until they have communed. Now the celebrant chants the Our Father. At “deliver us . . .” he and the attendants cross themselves. While the congregation chants “For Thine . . .,” the celebrant takes both front corners of the corporal between his thumbs and index fingers, and gently rubs them on either side of it.

It is fitting, notwithstanding Piepkorn's discouragement of this practice, to ring the bells of the church for the Our Father, as this highlights its consecratory nature.

The placing of the Our Father before the Verba is a distinctly Lutheran feature--one might even call it an innovation--which nevertheless has held sway in our churches for half a century. In spite of the longevity of the reverse order, I prefer this, as it serves to imply its consecratorial use, as is proper.

It is also noted here that the canon of the mass is omitted in the Lutheran rite, though McLean allows for its inclusion. With Luther (and St. Gregory himself, actually), I prefer to see the Our Father alone as being sufficient. St. Gregory admits to its being alone consecratorial, in contradistinction to the other prayers of the canon.

The celebrant's chanting of the Our Father alone (as provided in TLH and in LSB setting three) is also consistent with its consecratorial nature, and is therefore to be preferred.

Verba

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As the celebrant chants the Words of Institution, he bows his head at Our Lord Jesus Christ, takes the celebrant's host between thumb and forefinger of both hands at took bread, lifts his eyes to heaven at had given thanks, and, while still holding the celebrant’s host between his left thumb and forefinger, he makes the sign of the cross with his right hand over this host, and over the paten containing the other hosts to be consecrated, touching the paten at four points of the cross he makes. Then, at the words of Christ, Take eat, etc., he bends over the hosts to be consecrated, holding the celebrant's host between thumb and forefinger of both hands, with both elbows on the altar. Though all these words are uttered slowly and distinctly, the words of Christ are uttered even more slowly than the rest. For the words This do in remembrance of me, the celebrant stands erect, still holding the host. Then he genuflects once, and elevates the host slowly, still facing the altar. Gazing at the host, he whispers “My Lord and my God,” lowers it, and genuflects a second time. From this point until the ablutions, the celebrant takes care never to separate his thumbs and index fingers except as needed to distribute Hosts. For the consecration of the wine, the same rubrics apply, except that the head is bowed rather than raised at had given thanks. While the celebrant makes the sign of the cross with his right hand at “given thanks” over the chalice, flagon, and tray, he places his left hand on the base of the chalice as a precaution. At “took the cup,” the chalice is held by the knop between the index and remaining fingers, while the index finger and thumb are held together (to keep any crumbs from the sacred host from falling). After “in remembrance of me,” he sets the chalice on the corporal without removing his hands from it, genuflects, and then elevates the chalice while gazing at it as he had done with the host, this time whispering, “We therefore pray Thee, help Thy servants whom Thou hast redeemed with Thy precious blood,” lowers it, and genuflects a second time.

Pax

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The celebrant then turns by his right with celebrant’s Host in his right hand over the chalice in his left, for the Pax.

My variation: Immediately after the Pax, he elevates for “Behold the Lamb of God, who takes away the sin of the world.” This is a variation of the Roman Rite for Good Friday, where this occurs after the Agnus Dei.

Following this, the Celebrant turns by his left and replaces the Host and chalice on the corporal.

Agnus Dei

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As the congregation chants the Agnus Dei, the celebrant speaks it once in a low voice striking his breast three times. Then he kneels and whispers the Prayer of Humble Access while the congregation is still chanting the Agnus Dei. He then rises and whispers “the Body and Blood of Christ strengthen and preserve me body and soul unto life everlasting.” To commune himself, he carefully and gingerly breaks the celebrant's host over the paten, and places one half atop the other. He then breaks it again, into quarters, placing two quarter parts atop the other two. He genuflects before partaking in each kind, and then waits reverently until he has consumed them.

Distribution

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When the Celebrant has communed, he genuflects again, and, if there is a tabernacle, retrieves the Sacred Species for distribution. These should be distributed first.

The celebrant then gives Host in order of rank, and then Cup. Server retires to his place. Subdeacon stands at the altar to watch the Elements against flies, etc. The celebrant (Hosts) and deacon (Cup) distribute.

Only an ordained man should distribute the elements (AC XIV).

The preferred formula for distributing the Host is to hold it before the communicant (or sign him with it) while saying "The Body of Christ," then pausing slightly to give him the opportunity to say "Amen," thereupon continuing with "given for you," as the Host is placed on his tongue. Holding the Host between index finger and thumb of the right hand, the celebrant turns it toward the communicant's tongue with index fingernail facing upward.

For distributing the Chalice, the preferred formula is similarly, "The Blood of Christ . . . shed for you." The chalice is held in the right hand with the bottom three fingers wrapped around the knop, while the index and thumb are held together above it (the index and thumb are always held together after consecration and until the ablutions, except as needed for taking Hosts; this is to prevent the dropping of particle of the sacred Species).

Post Distribution

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Following the distribution, the celebrant then replaces any remaining hosts into the ciborium and replaces its cover and veil. This is assuming that elements are to be reserved in a tabernacle or other suitable place. Otherwise, all are consumed here or, with reverence, after Mass.

The celebrant then wipes any crumbs from the paten or patens into the chalice, using his right thumb. He drinks the remaining Species which is in the chalice. If, as may be the case with a large distribution, there is too much to consume at once, the reliquae may be left on the altar for consuming after the Mass, reverently, with the aid of others. It is unseemly that consecrated Elements ever be poured out on the ground or into a piscina, Piepkorn's allowance for this notwithstanding.

Ablutions

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Following the distribution, the Celebrant turns to the subdeacon for the ablutions. For the ablutions, the celebrant picks up the chalice with the middle, ring, and fifth fingers of each hand, so as to leave his index fingers and thumbs free to extend over the bowl of the chalice, and holds the chalice out toward the subdeacon, who is holding the water cruet. The subdeacon will pour water over his thumbs and forefingers into the chalice bowl. Then the celebrant sets the chalice on the altar and uses the altar's remaining clean purificator to dry his hands. Then he drinks the water in the chalice, thus taking the first ablution. Next, he receives the cruet in his right hand from the subdeacon and pours some water into the flagon. He gives the cruet back to the subdeacon, and pours the water from the flagon into the chalice, to take the second ablution. Then he takes the cruet again from the subdeacon and pours some water directly into the chalice (or to any other vessel that needs rinsing, such as an emptied cruet from the previous reservation), returns the cruet to the subdeacon, and takes the third ablution. Then he wipes the chalice clean, folding the purificator and placing it atop the chalice, with a clean side showing. He places the other altar purificator on top of that, and places the paten atop this, the pall atop the paten, and covers this with the veil. While he is doing this the deacon hands the flagon and spoon to the subdeacon, who delivers them to the server, who returns them to the credence; so also with the silver paten and empty cruet. The deacon also covers the ciborium and veils it and the cruet containing the sacred Species, as well as the cup tray, receiving an additional veil for it from the subdeacon, who has received it from the server. When the veiled chalice is ready, the deacon takes it as well. Then, without turning, he motions the congregation to stand for the Nunc Dimittis, during which he returns the Elements to the tabernacle, after deacon and subdeacon have returned to his right and left side respectively.

Nunc Dimittis

2007-07-31T14:27:00.000-07:00

It is good, I think, to try to time the moment at which one motions the congregation to rise, so that the action of putting away the communion vessels is completed during the singing of this canticle.

The celebrant motions the congregation to rise without turning toward them.

Post Communion Collect

2007-07-31T14:21:00.000-07:00

The collect is always introduced with "Let us Pray."

The Lutheran Rite does not vary this collect as the Roman Rite does; rather, it has historically provided two options. LSB adds a third.

I have preferred the second of the two as the common collect: "O God, the Father, the Fountain and Source of all goodness," etc. and reserved the first ("We give thanks to Thee, Almighty God," etc.) for penitential seasons, although I suspect the reverse is more customary.

I also prefer to use the Roman collect at Pentecost, viz., "We humbly beseech Thee, O Lord, that Thou wouldst send down upon our hearts the healthful Spirit of Thy grace: And, that we may bring forth fruit unto Thee, Pour upon us the inward dew of His blessing: through Jesus Christ, Thy Son, our Lord, who liveth and reigneth," etc.

Benedicamus

2007-07-31T14:20:00.000-07:00

Celebrant turns by his right to face the people and parts his hands as he says, "The Lord be with you." The proper response is "and with thy (your) spirit," not "and also with you."

Celebrant hold his hands palm to palm for "Bless we the Lord."

Benediction

2007-07-31T14:12:00.000-07:00

Celebrant raises only one hand to make the sign of the cross. Piepkorn claims that the raising of both hands is a Reformed custom. My variation is to raise both hands in a cruciform manner, as Moses did.

The sign of the cross is made by tracing one vertical and one horizontal line. Piepkorn instructs that two fingers are extended and the last two tucked under the thumb. My variation is to extend the index, curve the next, cross the ring with the thumb, and curve the little, thus imitationg ICXC. I believe this to be an Eastern practice, but I do not know the authority.

My variation: I hold the right hand still for a moment, at the point to which it has come at the conclusion of the tracing of the sign, to make the celebrant a momentary icon of sorts.

Piepkorn has the Celebrant turning back to the altar by his left (acknowledging the ghost of the deacon). My variation is to turn back by my right, completing the circle. I do not know the origination of this variation.

For the benediction it is laudable that all excepting the celebrant kneel. Following the benediction the celebrant kisses the altar and genuflects.

The Lutheran rite does not include the Last Gospel, from St. John 1.1-14, and concluding with Thanks be to God.