The eucharistic liturgy of Lima
Introduction
Celebration and celebrants
Sources and meanings
Possible simplifications
The eucharist at the centre of the community and its mission
Notes
THE EUCHARIST
The Lima Liturgy is a Eucharistic (Holy Communion) service expressing, in one possible liturgical form, the ecclesiological convergence on the eucharist reached in the Faith and Order text Baptism, Eucharist and Ministry (BEM). It is so named because it was first used at the Faith and Order Plenary Commission meeting in Lima, Peru in 1982 - the meeting which approved BEM for transmission to the churches for official response.
The Lima Liturgy is well known from its use at world ecumenical gatherings, most notably at the WCC Assemblies in Vancouver (1983) and Canberra (1991). But it has also been used widely nationally and locally; as one prominent German ecumenist put it, more Christians have learned what they know about BEM through participating in the Lima Liturgy than through reading BEM itself.
Though written by Faith and Order commissioners and staff, the Lima Liturgy - unlike BEM itself - has never been officially "adopted" by Faith and Order. Nor does it claim to solve the ecclesiological problems (especially concerning ordained ministry) which prevent all Christians from joining together at the Lord's Table.
As an illustrative text it is expansive and complex (two epikleses!), and usually needs to be shortened and simplified for actual use. Suggestions for this are given in Max Thurian's introduction to the text.
A seminar/workshop at the Ecumenical Institute, Bossey in 1995 brought together liturgists, theologians, pastors and church musicians to reflect on the origins of the Lima Liturgy and on the experience - of now almost 25 years - of those able to use it (see Eucharistic Worship in Ecumenical Contexts: The Lima Liturgy - and Beyond, ed. Thomas F. Best and Dagmar Heller, Geneva, WCC Publications, 1998).
The English text published here is taken from Ecumenical Perspectives on Baptism, Eucharist and Ministry, Faith and Order Paper No. 116, ed. by Max Thurian, Appendix II © 1983 WCC, Geneva; and has been translated into French, German and Spanish. Max Thurian's introduction can be found on pp. 225-236; for his suggestions for shortening and simplifying the service, see pp. 233-236.
Introduction
This liturgy was prepared for the plenary session of the Faith and Order Commission in Lima and was used for the first time there on 15 January 1982. It was also used in the Ecumenical Centre Chapel in Geneva on 28 July 1982 during the meeting of the Central Committee of the World Council of Churches, with Dr Philip Potter, the General Secretary, as the presiding minister. It will also be used at the Sixth Assembly of the World Couneil of Churches in Vancouver in 1983.
In composing this liturgy for the Lima Conference, the aim was to illustrate the solid theological achievements of the Faith and Order document, Baptism, Eucharist and Ministry (cited henceforth as BEM). The Lima liturgy is not the only possibility: the convergences registered in BEM could be expressed in other liturgical forms, ac-cording to other traditions, spiritualities or cultures. No "authority" attaches to this particular liturgy, save that accruing to it from the fact of its having been used on certain significant ecumenical occasions.
The Lima liturgy is characterized by its fullness and is perhaps more suitable for a particularly solemn celebration. It has already been used in a simplified form by a number of groups. Some ex-amples of possible simplification will be given at the end of this introduction.
Celebration and celebrants
According to the indications given in the BEM document, the Christian liturgy should be regularly celebrated, at least every Lord's Day and on feast days. This eucharistic celebration will include the proclamation of the Word of God and the communion of the members of the Body of Christ in the power of the Holy Spirit (E31). The eucharistic liturgy thus consists of three parts. The introductory part unites the people of God in confession, supplication and praise (confession of sins, litany of the Kyrie, and the Gloria). The second part, the liturgy of the Word, begins with a prayer of preparation. It includes the three proclamations: of a prophet (first lesson), an apos-tle (second lesson), and Christ (the Gospel). Then the voice of the Church is heard in the sermon, making the eternal word contem-porary and living. The sermon is followed by silent meditation. The faith of the Church is then summarized in the Creed and all human needs presented to God in the intercession. The third part, the liturgy of the eucharist, consists essentially of the great eucharistic prayer, preceded by a short preparation and followed by the Lord's Prayer, the sign of peace, and communion. We shall return to these elements in more detail. (They are listed in E27.)
The liturgy is an act of the community. This is even indicated in the etymology of the term "liturgy" - leitourgia - service of the people. It is not a clerical solo performance but a concert of the whole Christian community, in which certain of its members play a special part, in accordance with their different charisms and mandates. At ecumenical meetings, the liturgy of the Word will be shared by wor-ship leaders (officiants) of several traditions, while the liturgy of the eucharist will associate as assistants of the principal celebrant those authorized by their own church to concelebrate on such occasions.
Normally the presiding pastor at the liturgy (bishop or presbyter, M29-30) gives the salutation, the absolution and the prayer; the pastor leads the liturgy of the Eucharist by praying the great eucharistic prayer: the preface, the epiclesis (I and II), the institu-tion, the anamnesis and the conclusion; the pastor also offers the prayer of thanksgiving and gives the benediction. The congregation sings or says all the responses and the Amens; it recites together the confession, the Gloria (or it alternates with an officiant, unless it is sung), the Creed (said or sung) and the Lord' s Prayer (said or sung). The biddings in the litany of the Kyrie and in the intercessions, the verses of the Gloria, the preparation and the mementos, the in-troduction to the Lord's Prayer and the prayer of peace, may be shared among other officiants. Three readers are assigned to read the lessons (the Gospel is read or sung by a deacon in the Orthodox, Roman Catholic and Anglican traditions); a preacher is assigned to deliver the sermon.
Sources and meanings
The entry hymn which accompanies the procession of the offi-ciants, or even of the entire community, should preferably be a psalm, appropriate to the liturgical season or the festival being celebrated, punctuated by a suitable antiphon, simple enough for all to join in between the verses sung by the choir. On the first Sunday in Advent, for example, the entry hymn is Psalm 25, with the antiphon:
To you, Lord, I lift my heart;
They whose hope is in you will not be disappointed.
The psalm may, however, be replaced by a chorale or a hymn whose liturgical use is well-attested. In the Lutheran tradition, for ex-ample, the chorales mark certain Sundays. When the procession ends, the Gloria is sung ("Glory be to the Father and to the Son and to the Holy Spirit ...") and the antiphon is repeated a last time.
The principal celebrant then gives the salutation, a custom which probably goes back to primitive liturgical usage, and the text for which is provided for us by St Paul (2 Cor. 13:13). It was restored to favour in the revised post-conciliar Roman Catholic liturgy, and it often forms part of Reformed and Lutheran celebrations.
The confession, said by the whole congregation, is followed by the ab-solution pronounced by the principal celebrant. Both have been taken from the Lutheran Book of Worship published by the Joint Lutheran Liturgical Commission for the churches in the United States and Canada. [1]
Slight alterations have been made in the English text to employ more inclusive language.
The litany of the Kyrie is a brief initial supplication. This litany derives traditionally from the Byzantine Liturgy which always begins with it. Here, however, it is shorter, containing only three petitions on the themes of baptism, eucharist and ministry, which take their cue from three New Testament passages: Eph. 4:3-5, 1 Cor. 10:16-17 and 2 Cor. 5:18-20. These petitions may be altered to suit the circumstances. Provision could also be made for penitential peti-tions in place of the confession, and these would then come im-mediately after the salutation.
The form used in the revised Roman Catholic liturgy is familiar:
Lord Jesus, sent by the Father
to heal and save us all,
have mercy on us.
- Kyrie eleison.
O Christ, who came into the world
to call all sinners,
have mercy on us.
- Kyrie eleison.
Lord, lifted up into the glory of the Father
where Thou dost intercede for us,
have mercy on us.
- Kyrie eleision.
May the almighty God
have mercy on us all;
may He pardon our sins
and bring us to eternal life.
- Amen.
The opening litany of the Orthodox Liturgy of St John Chrysostom could also be used.
This litany of supplication is followed by the hymn of praise: "Glory to God in the highest ..." From the beginning of the liturgy, therefore, place is provided for the three fundamental attitudes of Christian prayer: penitence, supplication and praise.
The liturgy of the Word opens with prayer. In contemplation, preparation is made for hearing the Word of God. This prayer varies according to seasons, festivals and circumstances. Here it is based on the themes of the BEM document. It evokes Jesus' baptism in the River Jordan, the messianic anointing of Christ who is consecrated prophet, priest and king. It asks for a fresh outpouring of the Spirit upon the baptized, the deepening of desire for communion with Christ in the eucharist, and consecration to the service of the poor and those in special need of Christian love.
The first reading is taken either from the Old Testament, or from the Acts of the Apostles or the Book of Revelation. At Lima, the passage chosen was Ezekiel 47:1-9, on the water flowing from the source in the Temple, recalling the baptismal immersion which purifies, cleanses and gives life. The meditative hymn which follows is usually the fragment of a psalm, sung responsively. Appropriate verses to follow this Ezekiel passage about the life-giving water would be Psalm 42:2-3, 8-9, with the antiphon taken from Ezekiel 36:25:
I will sprinkle clean water upon you
and will cleanse you from all your uncleannesses.
The second reading is a short passage from one of the Epistles. At Lima it was 1 Peter 5:1-11, on the theme of ministry. The Alleluia then sounds out as an acclamation of welcome to the Gospel. For example:
Alleluia! Alleluia!
The disciples of Emmaus
recognized the Risen Lord
in the breaking of the bread. Alleluia!
The Gospel is then read by a deacon or a third reader. At Lima the Emmaus passage from Lk. 24:25-32 was read, on the theme of the eucharistic meal preceded by Christ's exposition of the Scriptures.
The sermon applies the message of the Word of God to our life to-day. It is the voice of the Church, echoing that of the prophets, apostles and Christ. A moment of silent recollection gives time for each to meditate on the Word received.
The Creed is then said or sung as a résumé of the history of salva-tion. Either the Nicaeno-Constantinopolitan (Nicene) Creed or the Apostles' Creed may be used. In an ecumenical spirit of fidelity to the original text of the Nicene Creed, we use here that form approved at the Council of Constantinople in 381, as was done at the Lima Conference and at the WCC Central Committee meeting in Geneva. The 1600th commemoration of this Council in 1981 by and large restored this primitive text to its rightful place of honour, reconciling East and West in the expression of fundamental faith.
The prayer of intercession unites the believing community, now nourished by the Word of God, in prayer for the needs of the Church and the world. The pattern and style adopted here are those of the litany of Pope Gelasius († 496) which reflects the Kyrie in use in Rome at the end of the fifth century.[2] The themes of the six inten-tions include the outpouring of the Spirit on the Church; the leaders of the nations, justice and peace; the oppressed and all the victims of violence; then (following the BEM themes) the unity of the churches in baptism; the communion of the churches around the one table; the mutual recognition of ministries by the churches.
The liturgy of the Eucharist begins with the presentation of the bread and wine, accompanied by two benedictions from the Jewish liturgy (also used in the revised Roman Catholic liturgy), and by a prayer inspired by the Didache. This preparation is completed by the very ancient eucharistic acclamation "Maranatha" ("Come, Lord!" or "The Lord is coming", 1 Cor. 16:22).
The great eucharistic prayer begins with a composite preface, which also take its themes from the BEM document. First of all, thanksgiving for creation is focused on the life-giving Word, giving life in particular to the human being who reflects the glory of God. In the fullness of time Christ was given as the way, the truth and the life. In the account of Jesus' life, the preface recalls the consecration of the Servant by baptism, the last supper of the eucharist, the memorial of the death and resurrection, and the presence of the Risen Saviour in the breaking of the bread. Finally, the preface refers to the gift of the royal priesthood to all Christians, from among whom God chooses ministers who are charged to feed the Church by the Word and sacraments and thereby to give it life.
In conformity with the Alexandrian and Roman traditions, the in-vocation of the Holy Spirit (the epiclesis) precedes the words of the institution of the Holy Supper.[3] The reminder of the work of the Ho-ly Spirit in the history of our salvation is inspired by the liturgy of St James, (4th century). This is also used in the liturgy of the Evangelical Lutheran Church of France (1977, alternative VIII). The epiclesis asks for the Holy Spirit to be poured out, as on Moses and the prophets, on the Virgin Mary, on Jesus at the River Jordan, and on the apostles at Pentecost, to transfigure the thanksgiving meal, so that the bread and the wine become for us the Body and the Blood of Christ. The idea of transfiguration by the Spirit of life and fire is in-tended to point to the consecration of the bread and wine in a sacramental and mystical manner transcending all our understanding and all our explanation (E14-15). The congregation punctuates this epiclesis with the sung response: "Veni Creator Spiritus - Come, Creator Spirit!"
Just as the beginning of the epiclesis took up the themes of the preceding Sanctus (O God, Lord of the universe, you are holy and your glory is beyond measure), so too the beginning of the institution links up with the epiclesis and to its response, by referring to the Ho-ly Spirit. This indicates the unity of the action of the Spirit and of Christ in the eucharistic mystery. The Holy Spirit accomplishes the words of the Son who, "on the night in which he was betrayed, took bread ..." By the Holy Spirit, these historical words of Jesus become alive and contemporary: bread and wine become the Body and the Blood of Christ. "The Holy Spirit makes the crucified and risen Christ really present to us in the eucharistic meal, fulfilling the pro-mise contained in the words of institution" (E14). The Holy Spirit "makes the historical words of Jesus present and alive" (E14). The blessing of the bread and the cup is accompanied, as in the Jewish liturgy, the passover meal in particular, by thanksgiving. The rendering of "Do this for the remembrance of me" is preferred in order to avoid the subjective idea of a mere souvenir. The eucharist is a memorial, an anamnesis, i.e. making present and alive the saving event of the cross and the presentation of Christ's unique sacrifice to the Father as an urgent prayer of the Church. The acclamation which concludes the institution has been adopted in many recent liturgical revisions: Roman Catholic, Anglican, Swedish, American Lutheran. It associates the congregation with the proclamation of the memorial. The anamnesis is the celebration of the "memorial of our redemption". The sacrifice of the cross and resurrection, made present and active for us today in the eucharist, is central in the anamnesis. But, as the BEM document says, what is recalled in thanksgiving in the eucharist is the whole existence of Christ (E6).
In the present liturgy, certain events are emphasized because they correspond to the BEM themes: the baptism of Jesus, his last meal with the apostles, his ministry as High Priest who makes intercession for us all. In the eucharist the whole people of God are united with Christ's unique priesthood, each member in accordance with the charism and ministry received. We present the memorial of Christ, i.e. we show forth to the Father the unique sacrifice of the Son as the urgent supplication of the Church and we say to God: "Do you remember the sacrifice of the cross and, in virtue of this unique sacrifice, source of all blessings, grant us and all human beings the abundance of blessings obtained for us in the work of salvation and liberation accomplished by Jesus Christ." This is the anamnesis or memorial, the making of the unique sacrifice livingly present and the intercession that the Father may remember Christ's work on our behalf. The eschatological acclamation is uttered as an act of faith affirming the coming of the Lord: "Maranatha"!
The eucharist, given in the Spirit to the church as a precious gift, is received by the Father as an intercession and a thanksgiving, one with the very offering of the Son which reestablishes us in the cove-nant with God.
In a very beautiful text of 1520, Luther showed how the interces-sion of Christ and the offering of the Church are intimately united in the eucharist:
It is not we who offer Christ, but Christ who offers us (to the Father). In this way, it is permissible, indeed helpful, to call the ceremony a sacrifice; not in itself, but because in it we offer ourselves in sacrifice with Christ. In other words, we lean on Christ with a firm faith in his covenant, and we present ourselves before God with our prayer, thanksgiving and sacrifice, only in the name of Christ and by his mediation ... without doubting that He is our Priest in heaven before the face of God. Christ welcomes us, he presents us, ourselves, our prayers and our praise (to God); he also offers himself in heaven for us ... He offers himself for us in heaven and with himself, he offers us. [4]
A second epiclesis then invokes the Holy Spirit on the congrega-tion, a fresh outpouring consequent on communion in the Body and Blood of Christ. This effusion of the Spirit rallies together the Body of Christ, the Church, and inspires it to spiritual unity; it makes the congregation a living offering to the glory of God; it anticipates the coming Kingdom. Here, once again, the eucharistic prayer is punc-tuated by an acclamation: either the response "Veni Creator Spiritus", echoing the second epiclesis, or, once again, the eschatological "Maranatha".
According to the Western tradition, this is where we mention all those for whom we wish especially to pray, remember those who preceded us in the faith, and all the cloud of witnesses by whom we are compassed about. These mementos make explicit our concern for the whole Christian community on which the Holy Spirit has just been invoked, which explains their location here after the second epiclesis. In a shorter liturgy they could be omitted and their content transferred to the moment of intercession (No 16). The wording of the mementos is inspired by the Eucharistic Prayer III in the draft text "Word, Bread and Cup". [5] After a final "Maranatha", the eucharistic prayer is rounded off by a trinitarian conclusion, tradi-tional in Western liturgies.
The introduction to the Lord's Prayer recalls the unity of all Chris-tians in baptism, which incorporates them into the Body of Christ and gives them life by the one Spirit. This unity of Christians permits them to say together the prayer of the children of God, the Lord's Prayer. It also permits them to renew among themselves the peace of Christ and they give each other a sign of reconciliation and friendship.
The breaking of the bread during the Agnus Dei hymn is announced in the manner of the Reformed tradition: "The bread which we break is the communion in the body of Christ ..." (1 Cor. 10:16).
In the prayer of thanksgiving we give thanks to God for the unity of baptism and the joy of the eucharist; we pray for full visible unity and for recognition of the signs of reconciliation already given; final-ly, we pray in hope that those who have already tasted of the meal of the Kingdom may also share the heritage of the saints in light (Col. 1:12). After the final hymn before the benediction, the presiding minister may give a brief message of dispatch on mission, for exam-ple, by repeating the central biblical text on which the sermon was preached.
Possible simplifications
This eucharistic liturgy may also be shortened in order to adapt it to different circumstances.
The introductory part may consist only of the hymn, the saluta-tion, the litany of the Kyrie and the Gloria (1-2, 5-6), omitting the confession. It may even consist simply of a hymn - a psalm or Gloria - and then go straight into the prayer (1 or 6, then 7).
The liturgy of the Word always begins with a prayer, suited to the season, the festival or circumstances. There may be only two lessons instead of three: the first lesson or the Epistle, and always the Gospel. Between the two readings a psalm and alleluia, or simply the alleluia, may be sung. The sermon should always focus on some aspect of the message of the Word of God. The Creed has not always formed part of the eucharistic liturgy and it may be reserved for Sun-days and feast days. A choice may be made between the intercession (16) and the mementos (25), using only one or the other. This would then give the simplified pattern: sermon, silence, preparation for the eucharist (13, 14, 17).
The liturgy of the Eucharist always begins with preparation (17). It necessarily includes the following elements: the preface (19) adapted to the season, festival or circumstances, and permissibly in a shorter version; the first and second epiclesis (21 and 24); the institution (22); the anamnesis (23) and the conclusion (26). The mementos may be omitted if already integrated in the intercession (16). The prayer of peace after the Lord's Prayer can be omitted, retaining only the announcement: "The peace of the Lord be with you always ... " (28).
The prayer of thanksgiving may be a free prayer, provided it is always brief and well-structured. The liturgy ends with a final hymn, if possible, by a brief word of dispatch on mission, according to the occasion, and by the benediction.
The eucharist at the centre of the community and its mission
The life of the first Christian community is described in the Acts of the Apostles as follows: "And they devoted themselves to the apostles' teaching and fellowship, to the breaking of the bread and prayers ... And day by day, attending the temple together and break-ing the bread in their homes, they partook of food with glad and generous hearts, praising God and having favour with all the people. And the Lord added to their number day by day those who were be-ing saved" (2:42-47).
These verses epitomize the whole life of the Church through the ages. The Church will assume different faces through the centuries but only if these fundamental elements are found within it will it tru-ly be the Church of Christ. We have here the model by which it will be able to measure this fidelity in the course of history. All periods of renewal in the Church will be due to the return to these original springs.
In this description of the primitive Christian community, seven elements may be discerned which must always be respected by the Church if it is to remain faithful to its origins and keep within the succession of Christ's purpose and of the apostolic founda-tion: the hearing of the Word of God, the celebration of the breaking of the bread, the offering of prayers, concern for com-munion as brothers and sisters, the sharing of material blessings, the unity of praising God and witnessing in the world, and the mission accomplished by the Lord who builds the church and in-creases it.
The Christian community is born of the hearing of the Word of God: the reading of the Bible and the preaching of the Word. Thanks to the meditation on this living Word, it is gradually built up and strengthened. The Holy Scriptures, read, preached and meditated on, distinguish the Christian community radically from every other human society or religious group. The increasing assimilation of the main themes of the Word transforms the com-munity; it becomes a place of liberation, peace, joy, celebration, friendship, influence and hope ... The Church cannot live unless it constantly returns to this life-giving source, the Word of God. This is why its worship is focused on the reading of the prophets and apostles, on the proclamation of the Gospel of Christ, on the preaching of and reverent reflection on the Truth in the Spirit. This Word of God feeds the Christian community and makes it grow; it makes it a centre of attraction and it sends it out into the world to announce the glad tidings.
On Easter evening, the Risen Lord, joining his disciples on their way to Emmaus, interpreted to them the things concerning himself in all the scriptures. His Word prepared their hearts to recognize him. But it was when he sat at table with them, when he took the bread, blessed it and gave thanks, that their eyes were opened and their hearts, set on fire by his Word, recognized him in the breaking of the bread (Lk. 24:27-32).
This is why, when the Church celebrates the presence of the Risen Lord in its midst, chiefly on the Lord's Day, it proclaims his Word and is fed in the thanksgiving Meal: it recognizes him in the Scriptures and in the Breaking of the bread. Thus the complete Christian liturgy includes the proclamation of the Word of God and the celebration of the Eucharist.
This proclamation and this celebration are surrounded by the prayers of the Church. The first Christians "devoted themselves to ... the prayers" and "they attended the temple day by day". The primitive Church continued the discipline of Jewish prayers. It wished to observe day by day, with regularity, "the prayers of the hours", in the Temple in Jerusalem, which would be at the origin of the liturgy of the daily office. This liturgy included the singing of psalms, the reading of the Word, and intercessions. This regular offering of prayers by the Christian community seals the communion of the Church and constitutes a sacrifice of praise and intercession in which its communion with God is constantly renewed.
Brotherly and sisterly communion and concord are the conse-quences of this relationship between the community and its Lord by means of the Word, Eucharist, and Prayer. They are the marks of an authentic ecclesial life. They are expressed concretely in such actions as the agape meals when Christians take food together and share their material possessions with those in need. Joy and simplicity are the distinctive marks of this communion of solidarity among brothers and sisters. There is no contradiction between the praise, of God and presence in the world; the one does not detach us from the other. The community whose primary work is the celebration of the praise of God is welcomed by the people around it, because it is one of brotherhood and sisterhood, simple and joyous.
The Eucharist is at the very heart of the Church's life. With the Word and the prayers, it creates the communion of brothers and sisters, their sharing with one another, and makes the community present for the world and radiant with Christ. The eucharist builds up the Church, in unity and for the world, and makes it the missionary Church.
MAX THURIAN
Notes
[1] Lutheran Book of Worship, Minneapolis, Augsburg Publishing House, Minister's Edition, 1978, p.195.
[2] B. Capelle, "Le Kyrie de la messe et le pape Gélase", Revue Bénédictine, 1934, pp.136-138. A. Hamman, Prières des premiers chrétiens, Paris, Fayard, 1952, pp.349-352.
[3] Fragment of Der-Balyzeh (sixth century), attesting the liturgy of St Mark; Quam oblationem of the Roman Canon and epiclesis of the new liturgical prayers. See my book, Le mystère eucharistique, Paris, Centurion-Taizé, 1981, pp.89-99, to be published by Mowbray, Oxford, 1983.
[4] WA VI, 369.
[5] Consultation on Church Union, USA.
Introduction
Celebration and celebrants
Sources and meanings
Possible simplifications
The eucharist at the centre of the community and its mission
Notes
THE EUCHARIST
The Lima Liturgy is a Eucharistic (Holy Communion) service expressing, in one possible liturgical form, the ecclesiological convergence on the eucharist reached in the Faith and Order text Baptism, Eucharist and Ministry (BEM). It is so named because it was first used at the Faith and Order Plenary Commission meeting in Lima, Peru in 1982 - the meeting which approved BEM for transmission to the churches for official response.
The Lima Liturgy is well known from its use at world ecumenical gatherings, most notably at the WCC Assemblies in Vancouver (1983) and Canberra (1991). But it has also been used widely nationally and locally; as one prominent German ecumenist put it, more Christians have learned what they know about BEM through participating in the Lima Liturgy than through reading BEM itself.
Though written by Faith and Order commissioners and staff, the Lima Liturgy - unlike BEM itself - has never been officially "adopted" by Faith and Order. Nor does it claim to solve the ecclesiological problems (especially concerning ordained ministry) which prevent all Christians from joining together at the Lord's Table.
As an illustrative text it is expansive and complex (two epikleses!), and usually needs to be shortened and simplified for actual use. Suggestions for this are given in Max Thurian's introduction to the text.
A seminar/workshop at the Ecumenical Institute, Bossey in 1995 brought together liturgists, theologians, pastors and church musicians to reflect on the origins of the Lima Liturgy and on the experience - of now almost 25 years - of those able to use it (see Eucharistic Worship in Ecumenical Contexts: The Lima Liturgy - and Beyond, ed. Thomas F. Best and Dagmar Heller, Geneva, WCC Publications, 1998).
The English text published here is taken from Ecumenical Perspectives on Baptism, Eucharist and Ministry, Faith and Order Paper No. 116, ed. by Max Thurian, Appendix II © 1983 WCC, Geneva; and has been translated into French, German and Spanish. Max Thurian's introduction can be found on pp. 225-236; for his suggestions for shortening and simplifying the service, see pp. 233-236.
Introduction
This liturgy was prepared for the plenary session of the Faith and Order Commission in Lima and was used for the first time there on 15 January 1982. It was also used in the Ecumenical Centre Chapel in Geneva on 28 July 1982 during the meeting of the Central Committee of the World Council of Churches, with Dr Philip Potter, the General Secretary, as the presiding minister. It will also be used at the Sixth Assembly of the World Couneil of Churches in Vancouver in 1983.
In composing this liturgy for the Lima Conference, the aim was to illustrate the solid theological achievements of the Faith and Order document, Baptism, Eucharist and Ministry (cited henceforth as BEM). The Lima liturgy is not the only possibility: the convergences registered in BEM could be expressed in other liturgical forms, ac-cording to other traditions, spiritualities or cultures. No "authority" attaches to this particular liturgy, save that accruing to it from the fact of its having been used on certain significant ecumenical occasions.
The Lima liturgy is characterized by its fullness and is perhaps more suitable for a particularly solemn celebration. It has already been used in a simplified form by a number of groups. Some ex-amples of possible simplification will be given at the end of this introduction.
Celebration and celebrants
According to the indications given in the BEM document, the Christian liturgy should be regularly celebrated, at least every Lord's Day and on feast days. This eucharistic celebration will include the proclamation of the Word of God and the communion of the members of the Body of Christ in the power of the Holy Spirit (E31). The eucharistic liturgy thus consists of three parts. The introductory part unites the people of God in confession, supplication and praise (confession of sins, litany of the Kyrie, and the Gloria). The second part, the liturgy of the Word, begins with a prayer of preparation. It includes the three proclamations: of a prophet (first lesson), an apos-tle (second lesson), and Christ (the Gospel). Then the voice of the Church is heard in the sermon, making the eternal word contem-porary and living. The sermon is followed by silent meditation. The faith of the Church is then summarized in the Creed and all human needs presented to God in the intercession. The third part, the liturgy of the eucharist, consists essentially of the great eucharistic prayer, preceded by a short preparation and followed by the Lord's Prayer, the sign of peace, and communion. We shall return to these elements in more detail. (They are listed in E27.)
The liturgy is an act of the community. This is even indicated in the etymology of the term "liturgy" - leitourgia - service of the people. It is not a clerical solo performance but a concert of the whole Christian community, in which certain of its members play a special part, in accordance with their different charisms and mandates. At ecumenical meetings, the liturgy of the Word will be shared by wor-ship leaders (officiants) of several traditions, while the liturgy of the eucharist will associate as assistants of the principal celebrant those authorized by their own church to concelebrate on such occasions.
Normally the presiding pastor at the liturgy (bishop or presbyter, M29-30) gives the salutation, the absolution and the prayer; the pastor leads the liturgy of the Eucharist by praying the great eucharistic prayer: the preface, the epiclesis (I and II), the institu-tion, the anamnesis and the conclusion; the pastor also offers the prayer of thanksgiving and gives the benediction. The congregation sings or says all the responses and the Amens; it recites together the confession, the Gloria (or it alternates with an officiant, unless it is sung), the Creed (said or sung) and the Lord' s Prayer (said or sung). The biddings in the litany of the Kyrie and in the intercessions, the verses of the Gloria, the preparation and the mementos, the in-troduction to the Lord's Prayer and the prayer of peace, may be shared among other officiants. Three readers are assigned to read the lessons (the Gospel is read or sung by a deacon in the Orthodox, Roman Catholic and Anglican traditions); a preacher is assigned to deliver the sermon.
Sources and meanings
The entry hymn which accompanies the procession of the offi-ciants, or even of the entire community, should preferably be a psalm, appropriate to the liturgical season or the festival being celebrated, punctuated by a suitable antiphon, simple enough for all to join in between the verses sung by the choir. On the first Sunday in Advent, for example, the entry hymn is Psalm 25, with the antiphon:
To you, Lord, I lift my heart;
They whose hope is in you will not be disappointed.
The psalm may, however, be replaced by a chorale or a hymn whose liturgical use is well-attested. In the Lutheran tradition, for ex-ample, the chorales mark certain Sundays. When the procession ends, the Gloria is sung ("Glory be to the Father and to the Son and to the Holy Spirit ...") and the antiphon is repeated a last time.
The principal celebrant then gives the salutation, a custom which probably goes back to primitive liturgical usage, and the text for which is provided for us by St Paul (2 Cor. 13:13). It was restored to favour in the revised post-conciliar Roman Catholic liturgy, and it often forms part of Reformed and Lutheran celebrations.
The confession, said by the whole congregation, is followed by the ab-solution pronounced by the principal celebrant. Both have been taken from the Lutheran Book of Worship published by the Joint Lutheran Liturgical Commission for the churches in the United States and Canada. [1]
Slight alterations have been made in the English text to employ more inclusive language.
The litany of the Kyrie is a brief initial supplication. This litany derives traditionally from the Byzantine Liturgy which always begins with it. Here, however, it is shorter, containing only three petitions on the themes of baptism, eucharist and ministry, which take their cue from three New Testament passages: Eph. 4:3-5, 1 Cor. 10:16-17 and 2 Cor. 5:18-20. These petitions may be altered to suit the circumstances. Provision could also be made for penitential peti-tions in place of the confession, and these would then come im-mediately after the salutation.
The form used in the revised Roman Catholic liturgy is familiar:
Lord Jesus, sent by the Father
to heal and save us all,
have mercy on us.
- Kyrie eleison.
O Christ, who came into the world
to call all sinners,
have mercy on us.
- Kyrie eleison.
Lord, lifted up into the glory of the Father
where Thou dost intercede for us,
have mercy on us.
- Kyrie eleision.
May the almighty God
have mercy on us all;
may He pardon our sins
and bring us to eternal life.
- Amen.
The opening litany of the Orthodox Liturgy of St John Chrysostom could also be used.
This litany of supplication is followed by the hymn of praise: "Glory to God in the highest ..." From the beginning of the liturgy, therefore, place is provided for the three fundamental attitudes of Christian prayer: penitence, supplication and praise.
The liturgy of the Word opens with prayer. In contemplation, preparation is made for hearing the Word of God. This prayer varies according to seasons, festivals and circumstances. Here it is based on the themes of the BEM document. It evokes Jesus' baptism in the River Jordan, the messianic anointing of Christ who is consecrated prophet, priest and king. It asks for a fresh outpouring of the Spirit upon the baptized, the deepening of desire for communion with Christ in the eucharist, and consecration to the service of the poor and those in special need of Christian love.
The first reading is taken either from the Old Testament, or from the Acts of the Apostles or the Book of Revelation. At Lima, the passage chosen was Ezekiel 47:1-9, on the water flowing from the source in the Temple, recalling the baptismal immersion which purifies, cleanses and gives life. The meditative hymn which follows is usually the fragment of a psalm, sung responsively. Appropriate verses to follow this Ezekiel passage about the life-giving water would be Psalm 42:2-3, 8-9, with the antiphon taken from Ezekiel 36:25:
I will sprinkle clean water upon you
and will cleanse you from all your uncleannesses.
The second reading is a short passage from one of the Epistles. At Lima it was 1 Peter 5:1-11, on the theme of ministry. The Alleluia then sounds out as an acclamation of welcome to the Gospel. For example:
Alleluia! Alleluia!
The disciples of Emmaus
recognized the Risen Lord
in the breaking of the bread. Alleluia!
The Gospel is then read by a deacon or a third reader. At Lima the Emmaus passage from Lk. 24:25-32 was read, on the theme of the eucharistic meal preceded by Christ's exposition of the Scriptures.
The sermon applies the message of the Word of God to our life to-day. It is the voice of the Church, echoing that of the prophets, apostles and Christ. A moment of silent recollection gives time for each to meditate on the Word received.
The Creed is then said or sung as a résumé of the history of salva-tion. Either the Nicaeno-Constantinopolitan (Nicene) Creed or the Apostles' Creed may be used. In an ecumenical spirit of fidelity to the original text of the Nicene Creed, we use here that form approved at the Council of Constantinople in 381, as was done at the Lima Conference and at the WCC Central Committee meeting in Geneva. The 1600th commemoration of this Council in 1981 by and large restored this primitive text to its rightful place of honour, reconciling East and West in the expression of fundamental faith.
The prayer of intercession unites the believing community, now nourished by the Word of God, in prayer for the needs of the Church and the world. The pattern and style adopted here are those of the litany of Pope Gelasius († 496) which reflects the Kyrie in use in Rome at the end of the fifth century.[2] The themes of the six inten-tions include the outpouring of the Spirit on the Church; the leaders of the nations, justice and peace; the oppressed and all the victims of violence; then (following the BEM themes) the unity of the churches in baptism; the communion of the churches around the one table; the mutual recognition of ministries by the churches.
The liturgy of the Eucharist begins with the presentation of the bread and wine, accompanied by two benedictions from the Jewish liturgy (also used in the revised Roman Catholic liturgy), and by a prayer inspired by the Didache. This preparation is completed by the very ancient eucharistic acclamation "Maranatha" ("Come, Lord!" or "The Lord is coming", 1 Cor. 16:22).
The great eucharistic prayer begins with a composite preface, which also take its themes from the BEM document. First of all, thanksgiving for creation is focused on the life-giving Word, giving life in particular to the human being who reflects the glory of God. In the fullness of time Christ was given as the way, the truth and the life. In the account of Jesus' life, the preface recalls the consecration of the Servant by baptism, the last supper of the eucharist, the memorial of the death and resurrection, and the presence of the Risen Saviour in the breaking of the bread. Finally, the preface refers to the gift of the royal priesthood to all Christians, from among whom God chooses ministers who are charged to feed the Church by the Word and sacraments and thereby to give it life.
In conformity with the Alexandrian and Roman traditions, the in-vocation of the Holy Spirit (the epiclesis) precedes the words of the institution of the Holy Supper.[3] The reminder of the work of the Ho-ly Spirit in the history of our salvation is inspired by the liturgy of St James, (4th century). This is also used in the liturgy of the Evangelical Lutheran Church of France (1977, alternative VIII). The epiclesis asks for the Holy Spirit to be poured out, as on Moses and the prophets, on the Virgin Mary, on Jesus at the River Jordan, and on the apostles at Pentecost, to transfigure the thanksgiving meal, so that the bread and the wine become for us the Body and the Blood of Christ. The idea of transfiguration by the Spirit of life and fire is in-tended to point to the consecration of the bread and wine in a sacramental and mystical manner transcending all our understanding and all our explanation (E14-15). The congregation punctuates this epiclesis with the sung response: "Veni Creator Spiritus - Come, Creator Spirit!"
Just as the beginning of the epiclesis took up the themes of the preceding Sanctus (O God, Lord of the universe, you are holy and your glory is beyond measure), so too the beginning of the institution links up with the epiclesis and to its response, by referring to the Ho-ly Spirit. This indicates the unity of the action of the Spirit and of Christ in the eucharistic mystery. The Holy Spirit accomplishes the words of the Son who, "on the night in which he was betrayed, took bread ..." By the Holy Spirit, these historical words of Jesus become alive and contemporary: bread and wine become the Body and the Blood of Christ. "The Holy Spirit makes the crucified and risen Christ really present to us in the eucharistic meal, fulfilling the pro-mise contained in the words of institution" (E14). The Holy Spirit "makes the historical words of Jesus present and alive" (E14). The blessing of the bread and the cup is accompanied, as in the Jewish liturgy, the passover meal in particular, by thanksgiving. The rendering of "Do this for the remembrance of me" is preferred in order to avoid the subjective idea of a mere souvenir. The eucharist is a memorial, an anamnesis, i.e. making present and alive the saving event of the cross and the presentation of Christ's unique sacrifice to the Father as an urgent prayer of the Church. The acclamation which concludes the institution has been adopted in many recent liturgical revisions: Roman Catholic, Anglican, Swedish, American Lutheran. It associates the congregation with the proclamation of the memorial. The anamnesis is the celebration of the "memorial of our redemption". The sacrifice of the cross and resurrection, made present and active for us today in the eucharist, is central in the anamnesis. But, as the BEM document says, what is recalled in thanksgiving in the eucharist is the whole existence of Christ (E6).
In the present liturgy, certain events are emphasized because they correspond to the BEM themes: the baptism of Jesus, his last meal with the apostles, his ministry as High Priest who makes intercession for us all. In the eucharist the whole people of God are united with Christ's unique priesthood, each member in accordance with the charism and ministry received. We present the memorial of Christ, i.e. we show forth to the Father the unique sacrifice of the Son as the urgent supplication of the Church and we say to God: "Do you remember the sacrifice of the cross and, in virtue of this unique sacrifice, source of all blessings, grant us and all human beings the abundance of blessings obtained for us in the work of salvation and liberation accomplished by Jesus Christ." This is the anamnesis or memorial, the making of the unique sacrifice livingly present and the intercession that the Father may remember Christ's work on our behalf. The eschatological acclamation is uttered as an act of faith affirming the coming of the Lord: "Maranatha"!
The eucharist, given in the Spirit to the church as a precious gift, is received by the Father as an intercession and a thanksgiving, one with the very offering of the Son which reestablishes us in the cove-nant with God.
In a very beautiful text of 1520, Luther showed how the interces-sion of Christ and the offering of the Church are intimately united in the eucharist:
It is not we who offer Christ, but Christ who offers us (to the Father). In this way, it is permissible, indeed helpful, to call the ceremony a sacrifice; not in itself, but because in it we offer ourselves in sacrifice with Christ. In other words, we lean on Christ with a firm faith in his covenant, and we present ourselves before God with our prayer, thanksgiving and sacrifice, only in the name of Christ and by his mediation ... without doubting that He is our Priest in heaven before the face of God. Christ welcomes us, he presents us, ourselves, our prayers and our praise (to God); he also offers himself in heaven for us ... He offers himself for us in heaven and with himself, he offers us. [4]
A second epiclesis then invokes the Holy Spirit on the congrega-tion, a fresh outpouring consequent on communion in the Body and Blood of Christ. This effusion of the Spirit rallies together the Body of Christ, the Church, and inspires it to spiritual unity; it makes the congregation a living offering to the glory of God; it anticipates the coming Kingdom. Here, once again, the eucharistic prayer is punc-tuated by an acclamation: either the response "Veni Creator Spiritus", echoing the second epiclesis, or, once again, the eschatological "Maranatha".
According to the Western tradition, this is where we mention all those for whom we wish especially to pray, remember those who preceded us in the faith, and all the cloud of witnesses by whom we are compassed about. These mementos make explicit our concern for the whole Christian community on which the Holy Spirit has just been invoked, which explains their location here after the second epiclesis. In a shorter liturgy they could be omitted and their content transferred to the moment of intercession (No 16). The wording of the mementos is inspired by the Eucharistic Prayer III in the draft text "Word, Bread and Cup". [5] After a final "Maranatha", the eucharistic prayer is rounded off by a trinitarian conclusion, tradi-tional in Western liturgies.
The introduction to the Lord's Prayer recalls the unity of all Chris-tians in baptism, which incorporates them into the Body of Christ and gives them life by the one Spirit. This unity of Christians permits them to say together the prayer of the children of God, the Lord's Prayer. It also permits them to renew among themselves the peace of Christ and they give each other a sign of reconciliation and friendship.
The breaking of the bread during the Agnus Dei hymn is announced in the manner of the Reformed tradition: "The bread which we break is the communion in the body of Christ ..." (1 Cor. 10:16).
In the prayer of thanksgiving we give thanks to God for the unity of baptism and the joy of the eucharist; we pray for full visible unity and for recognition of the signs of reconciliation already given; final-ly, we pray in hope that those who have already tasted of the meal of the Kingdom may also share the heritage of the saints in light (Col. 1:12). After the final hymn before the benediction, the presiding minister may give a brief message of dispatch on mission, for exam-ple, by repeating the central biblical text on which the sermon was preached.
Possible simplifications
This eucharistic liturgy may also be shortened in order to adapt it to different circumstances.
The introductory part may consist only of the hymn, the saluta-tion, the litany of the Kyrie and the Gloria (1-2, 5-6), omitting the confession. It may even consist simply of a hymn - a psalm or Gloria - and then go straight into the prayer (1 or 6, then 7).
The liturgy of the Word always begins with a prayer, suited to the season, the festival or circumstances. There may be only two lessons instead of three: the first lesson or the Epistle, and always the Gospel. Between the two readings a psalm and alleluia, or simply the alleluia, may be sung. The sermon should always focus on some aspect of the message of the Word of God. The Creed has not always formed part of the eucharistic liturgy and it may be reserved for Sun-days and feast days. A choice may be made between the intercession (16) and the mementos (25), using only one or the other. This would then give the simplified pattern: sermon, silence, preparation for the eucharist (13, 14, 17).
The liturgy of the Eucharist always begins with preparation (17). It necessarily includes the following elements: the preface (19) adapted to the season, festival or circumstances, and permissibly in a shorter version; the first and second epiclesis (21 and 24); the institution (22); the anamnesis (23) and the conclusion (26). The mementos may be omitted if already integrated in the intercession (16). The prayer of peace after the Lord's Prayer can be omitted, retaining only the announcement: "The peace of the Lord be with you always ... " (28).
The prayer of thanksgiving may be a free prayer, provided it is always brief and well-structured. The liturgy ends with a final hymn, if possible, by a brief word of dispatch on mission, according to the occasion, and by the benediction.
The eucharist at the centre of the community and its mission
The life of the first Christian community is described in the Acts of the Apostles as follows: "And they devoted themselves to the apostles' teaching and fellowship, to the breaking of the bread and prayers ... And day by day, attending the temple together and break-ing the bread in their homes, they partook of food with glad and generous hearts, praising God and having favour with all the people. And the Lord added to their number day by day those who were be-ing saved" (2:42-47).
These verses epitomize the whole life of the Church through the ages. The Church will assume different faces through the centuries but only if these fundamental elements are found within it will it tru-ly be the Church of Christ. We have here the model by which it will be able to measure this fidelity in the course of history. All periods of renewal in the Church will be due to the return to these original springs.
In this description of the primitive Christian community, seven elements may be discerned which must always be respected by the Church if it is to remain faithful to its origins and keep within the succession of Christ's purpose and of the apostolic founda-tion: the hearing of the Word of God, the celebration of the breaking of the bread, the offering of prayers, concern for com-munion as brothers and sisters, the sharing of material blessings, the unity of praising God and witnessing in the world, and the mission accomplished by the Lord who builds the church and in-creases it.
The Christian community is born of the hearing of the Word of God: the reading of the Bible and the preaching of the Word. Thanks to the meditation on this living Word, it is gradually built up and strengthened. The Holy Scriptures, read, preached and meditated on, distinguish the Christian community radically from every other human society or religious group. The increasing assimilation of the main themes of the Word transforms the com-munity; it becomes a place of liberation, peace, joy, celebration, friendship, influence and hope ... The Church cannot live unless it constantly returns to this life-giving source, the Word of God. This is why its worship is focused on the reading of the prophets and apostles, on the proclamation of the Gospel of Christ, on the preaching of and reverent reflection on the Truth in the Spirit. This Word of God feeds the Christian community and makes it grow; it makes it a centre of attraction and it sends it out into the world to announce the glad tidings.
On Easter evening, the Risen Lord, joining his disciples on their way to Emmaus, interpreted to them the things concerning himself in all the scriptures. His Word prepared their hearts to recognize him. But it was when he sat at table with them, when he took the bread, blessed it and gave thanks, that their eyes were opened and their hearts, set on fire by his Word, recognized him in the breaking of the bread (Lk. 24:27-32).
This is why, when the Church celebrates the presence of the Risen Lord in its midst, chiefly on the Lord's Day, it proclaims his Word and is fed in the thanksgiving Meal: it recognizes him in the Scriptures and in the Breaking of the bread. Thus the complete Christian liturgy includes the proclamation of the Word of God and the celebration of the Eucharist.
This proclamation and this celebration are surrounded by the prayers of the Church. The first Christians "devoted themselves to ... the prayers" and "they attended the temple day by day". The primitive Church continued the discipline of Jewish prayers. It wished to observe day by day, with regularity, "the prayers of the hours", in the Temple in Jerusalem, which would be at the origin of the liturgy of the daily office. This liturgy included the singing of psalms, the reading of the Word, and intercessions. This regular offering of prayers by the Christian community seals the communion of the Church and constitutes a sacrifice of praise and intercession in which its communion with God is constantly renewed.
Brotherly and sisterly communion and concord are the conse-quences of this relationship between the community and its Lord by means of the Word, Eucharist, and Prayer. They are the marks of an authentic ecclesial life. They are expressed concretely in such actions as the agape meals when Christians take food together and share their material possessions with those in need. Joy and simplicity are the distinctive marks of this communion of solidarity among brothers and sisters. There is no contradiction between the praise, of God and presence in the world; the one does not detach us from the other. The community whose primary work is the celebration of the praise of God is welcomed by the people around it, because it is one of brotherhood and sisterhood, simple and joyous.
The Eucharist is at the very heart of the Church's life. With the Word and the prayers, it creates the communion of brothers and sisters, their sharing with one another, and makes the community present for the world and radiant with Christ. The eucharist builds up the Church, in unity and for the world, and makes it the missionary Church.
MAX THURIAN
Notes
[1] Lutheran Book of Worship, Minneapolis, Augsburg Publishing House, Minister's Edition, 1978, p.195.
[2] B. Capelle, "Le Kyrie de la messe et le pape Gélase", Revue Bénédictine, 1934, pp.136-138. A. Hamman, Prières des premiers chrétiens, Paris, Fayard, 1952, pp.349-352.
[3] Fragment of Der-Balyzeh (sixth century), attesting the liturgy of St Mark; Quam oblationem of the Roman Canon and epiclesis of the new liturgical prayers. See my book, Le mystère eucharistique, Paris, Centurion-Taizé, 1981, pp.89-99, to be published by Mowbray, Oxford, 1983.
[4] WA VI, 369.
[5] Consultation on Church Union, USA.
(Excerpt of Article)
P.S. 1.Omitted section titled THE EUCHARIST.
........2.Bolds added for Emphasis.
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