Worship Notes: “The Post-Communion Songs, Prayers & Blessings,” pt. 1

 

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In this “Worship Notes” I’ll begin to wrap up of this walk through the liturgy—which we began in February of 2000—by looking at the ending of the service in two parts.[1]  This month, let’s look at I. the end of the service in general, II. the post-communion blessing, and III. the post-communion canticle.  Next month, we’ll conclude with I. the final prayers, II. the blessing (benediction) and III. the dismissal.

 

I.    The worship service has been described as climbing a “two-peaked mountain top,” (the “peaks” being the Word of preaching and Holy Communion).  The climb toward the Sacrament began with our common confession of faith (i.e. Apostles’ Creed).  The climb down from the second peak of Communion toward the service ending is usually more steep. 

 

It is the intention of the Lutheran Book of Worship that the Holy Communion end with dispatch, and that none of the common additions prolong the conclusion… Once the blessing has been given (and the dismissal said), the people are to disperse into the world.[2]

 

The intention and history behind the quick ending are two-fold.  First, it adds stress and meaning to the sacrament with the idea that “You have heard the Word and shown that you accept and trust the teaching, forgiveness and promises of God by ingesting this Holy Meal.  You are prepared, now, for God’s mission.  Go quickly, and carry your faith into the world!”

Second, in the early Church, after the service concluded, the pastors and assistants would quickly wrap up the remaining bread and wine.  They would carry those elements to those unable to attend the service in order to include them in that Sunday’s Holy Meal.  The short ending of the service suggested to the rest of the congregation—“It’s not really over, yet.  We have others to include.”  Isn’t that a strong statement?  I’d love to re-introduce this ministry into our congregation so that, weekly, we could include our homebound and hospitalized members in the worshipping body![3]

 

II.          We often end Communion with a blessing using these or similar words: “The Body and Blood of our Lord Jesus Christ strengthen and preserve you in faith unto everlasting life.”  This blessing is traceable to the 700’s. 

Some have noticed that when we kneel before the altar in the traditional service, we do not bless “each table,” and—as much as possible—we try to create a flow; as some rise from the rail, others take their places.  The idea is to stress the “commun-ity” of the congregation; we all gather before one table and receive the blessing together. [4] 

 

III.         John Arthur composed the post-communion canticle we sing in the traditional services, “Thank the Lord and Sing His Praise,” as an alternative to the very old Nunc Dimittus, (“Lord, now you let your servant go in peace…” which we still use during the season of Lent).  Both are meant to clearly mark the transition from our “encounter with Christ in the sacrament to joyful service in the world.”[5]  We have been fully released from our captivity to sin, guilt and death; freed to serve God and neighbor without fear of being condemned by our imperfections. 

This is what Paul meant by, “For freedom Christ has set you free!”[6]  At last, we can obey God’s command to actively love him and our neighbor, because we can stop selfishly worrying about ourselves and our “personal salvation.”  So, as we turn our bodies from the table of bread and wine, we are already turning toward the needs of the world; the world needs what we have been given!

 

Next month: the final prayers, blessing (benediction) and dismissal.

 

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