Article Sharing

Email   Print   Facebook   Twitter            

Before receiving Communion, we should prepare our hearts in receiving Christ’s real presence into our lives in the Holy Communion. And therefore, after we have received Communion, it is a good time and an appropriate moment to pray to the Lord: to praise Him and thank Him for his mercies and grace, love and forgiveness; respond to Christ’s self-sacrifice for our redemption by praying, commit and offer ourselves wholly to the serving Christ, to be witnesses to His great love.

Before the 4th century, there is no mention of the blessing/benediction in Eucharistic rites. The earliest records of it is found in the Eastern Orthodox tradition, in which the celebrant priest, in our-stretches arms, pray for and bless the faithfuls. In the liturgical tradition of the “Gregorian Sacramentary”, the Blessing is said only during Lent for those who have had their confessions. As concept and doctrine of sin grew and develop, medieval bishops have blessed faithfuls from the altar. By the 11th century, the Blessing has become part of the Liturgy in concluding the service.

The “Dismissal” has a longer history than the “Blessing”. This — the deacon is to say, Depart in peace; the congregation is to respond, in the name of Christ.”— is found in the Apostolic Constitution. Gallican Rites has the celebrant say, “Let us bless the Lord” and the people respond with “Thanks be to God.” Later developments added “Alleluia” to the dismissals from the Easter Vigil through the Day of Pentecost. Concluding the service with the “Dismissal” is very meaningful: worshippers throughout the ages are called to go into the world as the Lord’s disciples; to live is to worship and witness. In worshipping the Lord’s glory, we go forth in the name of a Christ, into the world to witness and spread the loving kindness of the Lord. In witnessing the Lord and facing the human weakness and trials, we are called to return to worship so to regain power to begin anew!

Meditation：