The Community Extends Itself

Principle:
The Communion elements are consecrated and consumed in the context of the gathered congregation. The Table may be extended, in a timely manner, to include those unable to attend because of age, illness, or similar conditions. Laypeople may distribute the consecrated elements in the congregation and extend them to members who are unavoidably absent (Book of Discipline, ¶¶ 331.1.b and 1115.9). An elder or deacon should offer appropriate training, preparation, and supervision for this important task (¶ 331.1.b).

Background:
In his description of worship practices of the early church, second-century writer Justin Martyr noted that consecrated bread and wine were carried to Christians who were unable to attend the service (First Apology, 67).

"Since the earliest Christian times, Communion has been brought as an extension of the congregation's worship to sick or homebound persons unable to attend congregational worship" (Book of Worship, page 51).

Practice:
When Holy Communion is extended to those unable to attend, the liturgy should include the reading of the Scripture Lesson(s), the Invitation, Confession and Pardon, the Peace, the Lord's Prayer, distribution, and post-Communion prayer. Elders, deacons, and laity may use this liturgy. A prayer of Great Thanksgiving should not be repeated, since this service is an extension of the Communion service held earlier (BOW, page 51).

If Holy Communion is to be celebrated with people who are homebound on a day when the congregation has not gathered at Table, "A Service of Word and Table V" (BOW, pages 51­53), which includes the Great Thanksgiving, should be used by an elder or another who is authorized to preside.

The Lord's Supper is to be made available to people who are in hospitals and hospices; nursing, convalescent, and rehabilitation facilities; correctional and custodial institutions; or other situations that make it impossible for them to gather with the community of faith. If a person is unable to eat or drink, one or both of the elements may be touched to his or her lips.

Both "self-service" Communion, where people help themselves, and "drop-in" Communion, where the elements are available over a period of time, are contrary to the communal nature of the sacrament, which is the celebration of the gathered community of faith.

The Ritual of the Church

Principle:
As stewards of the gifts given by God to the church, pastors have a responsibility to uphold and use the texts for Word and Table of The United Methodist Church found in The United Methodist Hymnal; Mil Voces Para Celebrar: Himnario Metodista; Come, Let Us Worship: The Korean-English United Methodist Hymnal; The United Methodist Book of Worship; and other liturgical material approved by central conferences in accordance with the Book of Discipline, ¶ 537.17. These liturgies, arising from biblical, historical, and ecumenical sources, are expressions of the Christian faith and the worship of God.

Background:
Article XXII of The Articles of Religion of The Methodist Church affirms some diversity of "rites and ceremonies" but rebukes "whosoever, through his private judgment, willingly and purposely doth openly break the rites and ceremonies of the church" (Book of Discipline, page 65).

The Book of Discipline specifies in ¶ 1112.3 that "the ritual of the Church is that contained in The United Methodist Hymnal (1989), The United Methodist Book of Worship (1992), Mil Voces Para Celebrar: Himnario Metodista (1996), and Come, Let Us Worship: The Korean-English United Methodist Hymnal (2000)."

In the Order for the Ordination of Elders, candidates promise to "be loyal to The United Methodist Church, accepting its order, liturgy, doctrine, and discipline" (BOW, page 676). The preface to "An Order of Sunday Worship Using the Basic Pattern" in The United Methodist Book of Worship (page 16) states,

While the freedom and diversity of United Methodist worship are greater than can be represented by any single order of worship, United Methodists also affirm a heritage of order and the importance of the specific guidance and modeling that an order of worship provides. . . . Acts of worship that reflect racial, ethnic, regional, and local customs and heritages may be used appropriately throughout this order.

The ritual officially approved by The United Methodist Church represents the decisions of the church about the theology and practice of Holy Communion. This ritual expresses the unity of the universal church of Jesus Christ and exemplifies our connection within The United Methodist Church. It had its origin in the early Christian community and has evolved in the practice of the church through the centuries. Our ritual is in accord with those currently used in most Christian bodies.

At its best, United Methodist liturgy combines the order and beauty of established ritual with the vitality and freshness of creative expression. The richness of tradition developed through two thousand years of Christian history can be faithfully adapted for present times and situations.

Practice:
Bishops, pastors, and congregations are expected to use the services of Word and Table in the official United Methodist hymnals and books of worship. Knowledgeable use of these resources allows for a balance of flexibility to meet contextual needs, and order that reflects our unity and connectional accountability.

"An Order of Sunday Worship Using the Basic Pattern" (UMH, pages 3­5) offers flexibility for response to the activity of the Holy Spirit as well as the specifics of events and settings. In attending to the season, day, or occasion, presiders may insert words of their own composition or selections taken from fuller ritual texts as indicated in "A Service of Word and Table II" and "A Service of Word and Table III." (See UMH, "A Service of Word and Table II," pages 12­15; "A Service of Word and Table III," pages 15­16; musical settings, pages 17­25.) Pastors using Mil Voces Para Celebrar or Come, Let Us Worship may apply these directions to the use of the respective rituals in those books. Material from different regions and cultures may also enrich our celebrations.

Pastors and congregations in ecumenical shared-ministry settings will necessarily need to incorporate and use the rituals of the denominations comprising those parishes in ways that are responsible and respectful, both of United Methodist understandings and practices and of those of the other traditions represented.

In accord with our commitments to the pursuit of Christian unity and seeking shared Communion, bishops, pastors, and congregations are encouraged to use the Word and Table ritual from other denominations. Such use is to be compatible with our Basic Pattern of Worship and with United Methodist liturgical and theological commitments.

Servants at the Table

Back To Top