This prayer may be used as a model for the prayer over the water prior to baptism at no. 9 in Baptismal Covenant Service I (page 12) and at no. 6 in Baptismal Covenant Service II (page 15).

THANKSGIVING OVER THE WATER

Pastor: The Lord be with you.ALL: And also with you.Pastor: Let us pray.

Eternal Father:When nothing existed but chaos,

you swept across the dark watersand brought forth light.

In the days of Noahyou saved those on the ark through water.

After the flood you set in the clouds a rainbow.When you saw your people as slaves in Egypt,

you led them to freedom through the sea.Their children you brought through the Jordan

to the land which you promised.In the fullness of time you sent Jesus,

nurtured in the water of a womb.He was baptized by John and anointed by your spirit.He called his disciples

to share in the baptism of his death and resurrectionand to make disciples of all nations.

Pour out your Holy Spirit,to bless this gift of water and those who receive it,to wash away their sin

and clothe them in righteousnessthroughout their lives,

that, dying and being raised with Christ,they may share in his final victory.

All praise to you, Eternal Father,through your Son Jesus Christ,who with you and the Holy Spiritlives and reigns for ever. Amen.

This brief litany is an ancient prayer of the church and may be said or sung by itself or as a response to petitions.

LORD, HAVE MERCYLord, have mercy.Christ, have mercy.Lord, have mercy.

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General Services for Christian Worshipin the Methodist Tradition

A Resource based on The United Methodist Book of Worship for Leaders Preparing Indigenous Worship Resources for New Churches

Compiled by the Center for Worship Resourcing of the General Board of DiscipleshipGeneral Editor: Daniel T. Benedict, Jr.

ACKNOWLEDGMENTSThese services are adapted from resources in The United Methodist Book of Worship © 1992 TheUnited Methodist Publishing House and The United Methodist Hymnal © 1989 The UnitedMethodist Publishing House. The General Board of Discipleship has obtained permission toreprint or adapt these services and texts for use in General Services for Christian Worship in theMethodist Tradition. Specific copyright information follows:

“The Basic Pattern of Christian Worship,” from The United Methodist Book of Worship © 1976Abingdon Press © 1980, 1984, 1989 The United Methodist Publishing House. Used by permission.

“A Development and Description of the Basic Pattern,” adapted from The United Methodist Bookof Worship © 1985, 1989, 1992 The United Methodist Publishing House. Used by permission.

“A Guide to Christian Worship Using the Basic Pattern,” adapted from The United Methodist Bookof Worship © 1985, 1989, 1992 The United Methodist Publishing House. Used by permission.

“Sursum Corda” (“The Lord be with you...”) from Praying Together © 1988 The English LanguageLiturgical Consultation and published by Abingdon Press. Used by permission.

“The Baptismal Covenant I: Service of Baptism and Profession of Faith with Those Able to Answerfor Themselves,” adapted from The United Methodist Book of Worship © 1976, 1980, 1985, 1989,1992 The United Methodist Publishing House. Used by permission.

“The Baptismal Covenant II: Service of Baptism For Children And Others Unable To Answer ForThemselves,” adapted from The United Methodist Book of Worship © 1976, 1980, 1985, 1989, 1992The United Methodist Publishing House. Used by permission.

“A Service of Christian Marriage,” from The United Methodist Book of Worship © 1979, 1980, 1985,1989, 1992 The United Methodist Publishing House. Used by permission.

“A Service of Death and Resurrection,” from The United Methodist Book of Worship © 1979, 1980,1985, 1989, 1992 The United Methodist Publishing House. Used by permission.

“A Service of Committal,” from The United Methodist Book of Worship © 1979, 1980, 1985, 1992The United Methodist Publishing House. Used by permission.

Model prayers and resourcesa. “A Brief Great Thanksgiving For General Use” from The United Methodist Book of Worship

© 1972, 1980, 1985, 1987, 1989, 1992 The United Methodist Publishing House. Used bypermission.

b. “The Apostles’ Creed for Use at Baptism,” from The United Methodist Book of Worship ©1976, 1980, 1985, 1989, 1992 The United Methodist Publishing House. Used by permission.

c. “Thanksgiving Over the Water,” from The United Methodist Book of Worship © 1979, 1980,1985, 1989, 1992 The United Methodist Publishing House. Used by permission.

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And so, in remembrance of these your mighty acts in Jesus Christ,we offer ourselves in praise and thanksgivingas a holy and living sacrifice,in union with Christ’s offering for us.

Pour out your Holy Spirit on us gathered here, and on these gifts,that in the breaking of this bread and the drinking of this winewe may know the presence of the living Christand be renewed as the body of Christ for the world,redeemed by Christ’s blood,until Christ comes in final victoryand we feast at your table for ever.

Through Christ, with Christ, in Christ, in the unity of the Holy Spirit,all honor and glory is yours, almighty God, now and for ever.Amen.

This setting of the Apostles’ Creed is appropriate for use at no. 8 in Baptismal Covenant I (page 11) and no. 5 in Baptismal Covenant II (page 15).

THE APOSTLES’ CREED FOR USE AT BAPTISM

Leader: Let us join together in professing the Christian faith as contained in the Scriptures of the Old and New Testaments.Do you believe in God the Father?

ALL: I believe in God, the Father Almighty,Creator of heaven and earth.

Leader: Do you believe in Jesus Christ?ALL: I believe in Jesus Christ, his only Son, our Lord,

who was conceived by the Holy Spirit,born of the Virgin Mary,suffered under Pontius Pilate,was crucified, died, and was buried;he descended to the dead.On the third day he rose again;he ascended into heaven,is seated at the right hand of the Father,and will come again to judge the living and the dead.

Leader: Do you believe in the Holy Spirit?ALL: I believe in the Holy Spirit,

the holy catholic* church,the communion of saints,the forgiveness of sins,the resurrection of the body,and the life everlasting.

* meaning “the universal church”

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MODEL PRAYERS AND RESOURCES

This text can be used as a model for the prayer over the bread and cup. It may be used by the pastor either in a congregational service or with the sick and home bound.

Seasonal prayers of thanksgiving may be found in The United Methodist Book of Worship (1992), pages 54-79, or in The Methodist Worship Book (1999), pages 117-220.

A BRIEF ‘GREAT THANKSGIVING’ FOR GENERAL USE

The pastor standing at the table and facing the congregation, and people may begin by usingthis ancient dialogue (Sursum Corda) that reminds all that the Great Thanksgiving is theaction of the whole assembly:

Pastor: The Lord be with you.People: And also with you.Pastor: Lift up your hearts.People: We lift them to the Lord.Pastor: Let us give thanks to the Lord our God.People: It is right to give our thanks and praise.

Or, when this dialogue is not possible: Pastor: Lift up your hearts and give thanks to God.

The pastor continues, praying to God:Blessed are you, O God, who with your Word and Holy Spirit

created all things and called them good.In Jesus Christ your Word became flesh and dwelt among us.Through Jesus’ suffering and death

you took upon yourself our sin and deathand destroyed their power for ever.

You raised from the dead this same Jesus, who now reigns with you in glory,and poured upon us your Holy Spirit,making us the people of your new covenant.

On the night before meeting with deathJesus took bread, gave thanks to you, broke the bread,gave it to the disciples, and said:“Take, eat; this is my body which is given for you.

Do this in remembrance of me.”When the supper was over Jesus took the cup,

gave thanks to you, gave it to the disciples, and said:“Drink from this, all of you; this is my blood of the new covenant,poured out for you and for many for the forgiveness of sins.

Do this, as often as you drink it, in remembrance of me.”

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General Services for Christian Worshipin the Methodist Tradition

CONTENTS

Acknowledgements . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .2

The Basic Pattern of Worship . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .5

A Development and Description of The Basic Pattern . . . . . . . . . . . . . . . . . . . . . . . . . .6

A Guide to Christian Worship Using the Basic Pattern . . . . . . . . . . . . . . . . . . . . . . . . . .8

The Baptismal Covenant I: . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .11Service of Baptism and Profession of Faith with Those Able to Answer for Themselves

The Baptismal Covenant II: . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .15Service of Baptism For Children andOthers Unable To Answer For Themselves

A Service Of Christian Marriage . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .17

A Service Of Death and Resurrection . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .23

A Service of Committal . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .29

Model Prayers and Resources . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .30

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4

This order is intended primarily for burial in the ground. However, it can be adapted for cremation or the interment of ashes,

for burial above ground or at sea, or for donation of the body for medical purposes.

If the family requests other rites in addition to the Service of Committal, the pastor should approve such rites and plan carefully the sequence and interrelationship of these so that the service is not interrupted.

The pastor will preside.

A SERVICE OF COMMITTAL

When the people have gathered, one or more of the following are said:Psalm 124:81 Corinthians 15:51, 53, 54b-55, 57Psalm 16:9, 11

The pastor may pray for the church to commit itself and those they love to God.

John 12:24-26 or another appropriate scripture may be read.

Standing at the head of the coffin and facing it, [casting earth upon it as it is lowered into thegrave] the pastor addresses God and speaks words of commitment of the person’s spirit toGod and the body to the ground (or sea or “this resting place”). The pastor may concludewith the words of Revelation 14:13.

A prayer may be offered.

The Lord’s Prayer may follow.

A hymn or song may be sung.

The pastor dismisses the people adapting Jude 24-25 or another blessing.

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[HOLY COMMUNION][If Holy Communion is to be celebrated, the service continues with preparation of the table,

the Great Thanksgiving over the elements and the Lord’s Prayer, breaking the bread andgiving to the people. The pastor may administer Holy Communion to all present that wishto share at the Lord’s table. It is our tradition to invite all Christians to the Lord’s table, andthe invitation should be extended to everyone present, however, there should be nopressure that would embarrass those who for whatever reason do not choose to receiveHoly Communion. While the bread and cup are given, the congregation may sing hymnsand songs that express the people’s loving communion with God and with one another. Itis particularly effective if the people can sing from memory during communion. When allhave received, the Lord’s table is put in order.]

If Holy Communion is not to be celebrated, the service continues as follows:

PRAYER OF THANKSGIVING The pastor or other leader may thank God for days of health and strength and for God’s

abiding presence and promise in times pain and grief.

THE LORD’S PRAYER All pray the Lord’s Prayer

HYMN OR SONG

DISMISSAL WITH BLESSING The pastor, facing the people, may dismiss and bless the people. Hebrews 13:20-21 may be

used in dismissing the people.

If the service was held in the church and the burial will be somewhere else, A Service of Committal follows at the final resting-place. See next page.

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A recommended order of worship for Methodists is presented on this and the following pages. This order for proclaiming God’s Word and celebrating the Lord’s Supper expresses the biblical,

historical, and theological integrity of Christian worship. It is suggested for use when the congregation gathers for Christian worship on Sunday or other times for the principal service of worship. The several formats that follow demonstrate its flexibility, but in its essentials it is one order.

The Basic Pattern of Worship described below makes plain the structure of all the General Services of the Church.

THE BASIC PATTERN OF WORSHIP

ENTRANCEThe people come together in the Lord’s name.

There may be greetings, music and song, prayer and praise.

PROCLAMATION AND RESPONSEThe Scriptures are opened to the people through the reading of lessons, preaching,

witnessing, music, or other arts and media. Interspersed may be psalms, anthems, and hymns. Responses to God’s Word may include acts of commitment and faith with

offerings of concerns, prayers, gifts, and service for the world and for one another.

THANKSGIVING AND COMMUNIONIn services with Communion, the actions of Jesus in the Upper Room are reenacted:

Taking the bread and cup,Giving thanks over the bread and cup,

Breaking the bread, andGiving the bread and cup.

In services without Communion, thanks are given for God’s mighty acts in Jesus Christ.

SENDING FORTHThe people are sent into ministry with the Lord’s blessing.

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This commentary is based on the “basic pattern” above. It explains the various elements and offers suggestions. Local and cultural traditions are encouraged

and may be incorporated into the service at the discretion of the pastor. Use of indigenous gestures, dance, instruments, and art that help to proclaim the Word of

God and to express the congregation’s response should be used.

A DEVELOPMENT AND DESCRIPTIONOF THE BASIC PATTERN OF WORSHIP

ENTRANCEGATHERING—While the people gather, instrumental or vocal music may be offered.GREETING—The pastor or other leader greets the congregation in the name of Jesus Christ and the

congregation greets the leader.SINGING—Songs or hymns of praise appropriate to the day may be sung.OPENING PRAYERACT OF PRAISE—A hymn, canticle or song of praise may be spoken or sung.

PROCLAMATION OF THE WORD AND RESPONSEPRAYER FOR ILLUMINATION—A leader or all of the people pray for the Holy Spirit to open the

church’s mind and heart to hear what God is saying to them as the scriptures are read andthe Word is proclaimed.

READINGS OF SCRIPTURE—Psalms or songs may follow each readingSERMONRESPONSE(S) TO THE WORD—After hearing God’s Word, the pastor, with other worship leaders,

guides the congregation in response to that Word. A list of possible responses may befound in “A Guide to Christian Worship Using the Basic Pattern,” page 8.

PRAYERS FOR THE WORLD, CHURCH AND THE NEEDY—A leader guides the congregation in prayingfor the world, the church and the needy. This may be done in a variety of ways, forexample inviting people to pray aloud or silently, voicing individual concerns that theleader gathers into a corporate prayer, or the use of a said or sung refrain in response tothe naming of concerns.

THE PEACE—The pastor announces the peace of God to the people and all offer God’s peace toone another in words and gestures.

OFFERING—Here the people offer themselves to God in union with Christ’s offering for the world.This self-offering may be expressed through music or dance, bringing the elements for the Holy Communion, giving food or other resources for the poor and suffering, presenting money and gifts for the work of the church.

THANKSGIVING AND COMMUNIONTAKING THE BREAD AND CUP—The pastor takes the bread and cup, placing them on the table or, if

already in place, lifting them before the congregation.

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PROCLAMATION AND RESPONSESCRIPTURE LESSON(S)

Suggested readings include Isaiah 40:1-8; Isaiah 40:28-31; Exodus 14:5-14, 19-31; Isaiah 43:1-3a, 5-7, 13, 15, 18-19, 25; 44:6, 8a; Isaiah 55:1-3, 6-13; 1 Corinthians 15:1-2a, 12, 16-18, 20, 35-38a , 42b-44, 54-55, 57; Revelation 21:1-7; Romans 8:1-2, 11, 14, 17-18, 28, 31-32, 35-39; 2 Corinthians 4:5-18; Ephesians 1:15-23; 2:1-10; 1 Peter 1:3-9, 13, 21-25; Revelation 7:2-3, 9-17; John 14:1-4, 18-19, 25-27; Luke 24:13-35; John 11:1-4, 20-27, 32-35, 38-44

A hymn, psalm, or other music may be offered before, after or between the readings. Psalms23, 42, 43, 46, 90, 91, 103, 116, and 121 are especially appropriate.

SERMONA sermon may be preached, proclaiming the gospel in the face of death. It may lead into, or

include, the following acts of naming and witness.

NAMINGThe pastor and others may share in story or stories the life and death of the deceased.

WITNESSThe pastor, family, friends, and members of the congregation may briefly voice their

thankfulness to God for the grace they have received in the life of the deceased and theirChristian faith and joy.

Signs of faith, hope, and love may be exchanged.

HYMN OR SONG

[CREED OR AFFIRMATION OF FAITH ]

COMMENDATIONIf the Committal (page 29) is to conclude this service, it may be shortened and substituted for

the Commendation.

PRAYERS One or more prayers may be offered. They may take the form of a pastoral prayer, a series of

shorter prayers, or a litany. Intercession, commendation of life, and thanksgiving areappropriate here.

[The pastor, with others, standing near the coffin or urn, may lay hands on it, and commendthe deceased to God in the hope of the resurrection.]

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[The coffin or urn may be carried into the place of worship in procession, in which case apall may be placed on it outside the place of worship with these words:

Dying, Christ destroyed our death.Rising, Christ restored our life.Christ will come again in glory.As in baptism Name put on Christ,

so in Christ may Name be clothed with glory.Here and now, dear friends, we are God’s children.What we shall be has not yet been revealed;but we know that when he appears, we shall be like him,

for we shall see him as he is.Those who have this hope purify themselves as Christ is pure.]

[THE WORD OF GRACE]If the coffin or urn is carried into the place of worship in procession, the pastor may go

before it speaking these words, the congregation standing. Or if the coffin or urn isalready in place, the pastor speaks these or other words from in front of the congregation:

Jesus said, I am the resurrection and I am life.Those who believe in me, even though they die, yet shall they live,

and whoever lives and believes in me shall never die.I am Alpha and Omega, the beginning and the end, the first and the last.I died, and behold I am alive for evermore, and I hold the keys of hell and death.Because I live, you shall live also.

GREETINGHere the pastor greets the people, affirming that the assembly is here to praise God and to

witness to their faith as they give thanks for the deceased’s life. The pastor acknowledgesthe loss and grief of the people and the hope found in the gospel.

If there has been no procession, the pall may be placed at this time.

HYMN OR SONG

PRAYER Here the pastor may lead the assembly in appropriate prayers of petition for God’s help,

thanksgiving for the communion of saints, confession of sin, and assurance of pardon.Psalm 130 may be recited or sung here.

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THE GREAT THANKSGIVING AND THE LORD’S PRAYERThe pastor begins the prayer with this dialogue:

Pastor: The Lord be with you.People: And also with you.Pastor: Lift up your hearts.People: We lift them to the Lord.Pastor: Let us give thanks to the Lord our God.People: It is right to give our thanks and praise.

The pastor gives thanks, remembering God’s mighty salvation in Jesus Christ,recalls Jesus taking bread and cup, commanding “Do this in remembrance of me,” invokes the Holy Spirit on the bread and cup and on the congregation, andconcludes with praise to the Holy Trinity.The people join in the Great Amen and all pray the Lord’s Prayer

(For an example of the ‘Great Thanksgiving’, see page 30.)BREAKING THE BREAD—Here the pastor breaks the bread and lifts the cup in silence or with

appropriate words. GIVING THE BREAD AND CUP—The pastor, assisted by others, gives the bread and cup to the

people using simple words such as “The body of Christ given for you” with the bread and“The blood of Christ poured out for you” with the cup.

Some of the communion bread and drink may be distributed to those who will take the elements to persons who cannot be present

to partake of the Holy Communion. In this way the table sharing is extended. Non-ordained, non-licensed people may carry out this task of sharing.

The sharing may be concluded with a prayer.

Or

When Holy Communion is not celebrated, the pastor or other leader offers a prayer of thanksgivingfor the action of God in the story of creation and redemption and in the lives of the congregation.

SENDING FORTHHYMN OR SONG

DISMISSAL WITH BLESSING—The pastor blesses the congregation and sends them forth to love Godand serve their neighbor. An assisting leader may dismiss the congregation after the blessing.

GOING FORTH—Dance, singing, and talking are all appropriate as the people leave.

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This order is suggested for use when the congregation gathers for Christian worship on Sunday or other times for the principal service of worship. It shows the variety that is possible within the basic pattern

of worship. It is a guide for those who plan worship, not an order to be followed by the congregation. The congregation may be guided through the service by a bulletin or by announcement.

Local and cultural traditions are encouraged and may be incorporated into the service at the discretion of the pastor. Use of dance, instruments, and art that help to proclaim the Word of God

and to express the people’s response should be employed.

A GUIDE TO CHRISTIAN WORSHIPUSING THE BASIC PATTERN

ENTRANCEGATHERING

The people come together in the Lord’s name. While they are gathering, one or more of the following may take place:

Informal greetings, conversation, and fellowshipAnnouncements and welcomingRehearsal of congregational music and other acts of worshipInformal prayer, singing, testimonyQuiet meditation and private prayerInstrumental or vocal music

GREETING AND HYMNFacing the congregation, the leader greets them in the Lord’s name. Scripture sentences orresponsive acts between leader and congregation declare that the Lord is present andempowers our worship. The hymn may precede or follow the greeting.

OPENING PRAYERS AND PRAISEOne or more of the following may be spoken or sung:

Prayer of the day, such as a collectPrayer of confession and act of pardonLitany, such as the “Lord, Have Mercy” (see page 32)

Additionally, one or more of the following acts of praise may be spoken or sung:“Glory to God in the Highest”A psalm or other scripture songThe Gloria PatriAn anthem

PROCLAMATION AND RESPONSEPRAYER FOR ILLUMINATION

The blessing of the Holy Spirit is invoked upon the reading, preaching, hearing, and doing ofthe Word. This may be included with the opening prayers, if there has not been an act of praise.

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OUTLINE:

ENTRANCEGathering [with proclamation]

[Word of Grace]Greeting

Hymn or SongPrayer

PROCLAMATION AND RESPONSEScripture lessons

SermonNamingWitness

Hymn or songCreed or Affirmation of Faith

COMMENDATIONPrayers

THANKSGIVING AND COMMUNIONIn services with Communion, the actions of Jesus in the Upper Room are reenacted:

Taking the bread and cup,Giving thanks over the bread and cup,

Breaking the bread, andGiving the bread and cup.

Prayer of thanksgiving for God’s abiding presence and promise in times of pain and grief.

The Lord’s Prayer

SENDING FORTHHymn or song

Dismissal with Blessing

A SERVICE OF DEATH AND RESURRECTIONAN ORDER AND DESCRIPTION

ENTRANCEGATHERING

The pastor may greet the family. Music for worship may be offered while the people gather.The people may sing hymns and songs of faith may during the gathering.

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The service itself should be seen as a part of the larger ministry of the Church at death. At several timesduring this ministry acts of worship are especially appropriate:

• In ministry with the dying, prayers and other acts of worship are crucial

• At death, the pastor should be notified immediately. Prayer and other acts of worship are crucial with thebereaved at the time of death. The pastor may have an important role in notifying others of the death.

• Plans for the service and all other ministries following a death should be made in consultation withthe family and subject to the approval of the pastor. If the family requests that there be other religiousrites in addition to the Service of Death and Resurrection, the pastor should plan carefully thesequence and interrelationship of these so that the service is not interrupted with other rites, and itsintegrity is supported and not compromised.

• [Facing the body of the deceased and closing the coffin bring home to the mourners the reality ofdeath and are times when the support of pastor and Christian community is important. A variety ofsupportive ministries by church, family, friends, and other groups may take place between the time ofdeath and the time of the service. Children should be invited to be present at all these services.]

• [The Service of Death and Resurrection itself brings into focus the whole ministry of the Church atdeath. It presupposes that the encounter with the body of the deceased and the closing of the coffinhave already taken place, and for this reason the coffin remains closed throughout the service andthereafter.]

• The committal may take place immediately following the funeral, or it may be a separate service atanother time and place.

• Continuing support by representatives of the community, including ministries of prayer and worshipas appropriate, is essential in the long-term process by which those who mourn find healing.

• Recurring memorial acts and services are occasions both of healing and of celebration. Mourners areespecially open to supportive ministries on such occasions as Christmas, holidays, birthdays, andanniversaries of marriage or of death.

• It is essential that ongoing congregational life in its totality be centered in the Christian gospel, whichis a message of death and resurrection. The way in which persons deal with all death-past, present,and future-will depend upon how central this gospel has become in their lives.

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SCRIPTURETwo or three Scripture readings should be used. If there are not Old

Testament, Epistle, and Gospel readings at each service, care should be taken that over a period of time the people hear representative readings from each.

The Scripture readings may be interspersed with:A psalm or psalm portions, sung or spoken, after the first readingA hymn or song related to the Scriptures of the day A sung alleluia, before the final reading

SERMONOne or more of the Scripture readings is interpreted and a witness to the mission of God is proclaimed.

RESPONSE TO THE WORDResponses may include one or more of the following:

Invitation to Christian discipleship, followed by a hymn of invitation or response, or a baptism or confirmation hymn

Appropriate portions of the Baptismal Covenant:Holy BaptismConfirmationReaffirmation of FaithReception into The (United) Methodist ChurchReception into the Local Congregation

A creed, except when already used in the Baptismal Covenant

CONCERNS AND PRAYERSJoys and concerns to be included in the prayers may be expressed.Prayer may take one or more of these forms:

Brief intercessions, petitions, and thanksgivings by the leader or members of the congregation. Each of these prayers may be followed by a common response, such as “Lord, hear our prayer” or “Lord, Have Mercy,” spoken or sung by all.

Litany of intercession and petitionPastoral prayer

CONFESSION, PARDON, AND PEACEA prayer of confession and act of pardon are used here, if not used during the Entrance. The congregation may offer one another signs of reconciliation and love, particularly whenHoly Communion is to be celebrated.

OFFERINGAn offering may include:

Monetary giftsOther appropriate gifts, such as memorial gifts or other items to be dedicatedThe bread and wine, if Holy Communion is to follow

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As the gifts are received and presented, there may be:A hymnAn anthemA doxology or other musical response

THANKSGIVING AND COMMUNIONThe pastor prepares the bread and cup. The pastor and congregation join in the Great Thanksgiving that includes:

an opening dialogue,thanksgiving for God’s mighty actions, especially in Jesus Christ,recalling Jesus’ taking bread and cup in “remembrance of me,”invoking the Holy Spirit upon the bread and cup and the assembly, andpraise to the Holy Trinity.The people join in the Great Amen.

All pray the Lord’s Prayer.The pastor breaks the bread and lifts the cup.The bread and cup are given to the people.The congregation may sing hymns as they receive.Portions of bread and wine/grape juice may be given to people who will take it

to the sick, imprisoned or others unable to come to the worship service.The table is set in order.There may be a brief concluding prayer.

Or

If Holy Communion is not celebrated, A prayer of thanksgiving is offered, andAll pray the Lord’s Prayer.

SENDING FORTHHYMN OR SONG AND DISMISSAL WITH BLESSING

Facing the congregation, the leader declares God’s blessing. The hymn may precede or follow the blessing. A deacon or an assisting lay person may send the people to serve God and neighbor in the world.

GOING FORTHOne or more of the following may be included:

Instrumental musicSilence before the congregation dispersesInformal greetings, conversation, and fellowship

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A SERVICE OF DEATH AND RESURRECTION

These texts for the burial service reflect much of the European and American practices. New church leadersshould carefully and critically take from what follows. Many portions are in brackets to indicate that these textsand actions are optional and may be used only if they are appropriate to the cultural context of local custom.

Use of the term ‘Service of Death and Resurrection’ is not intended to discourage use of terms such as‘funeral’, ‘burial of the dead’, or ‘memorial service’. ‘Funeral’ is appropriate for a service with the body ofthe deceased present. ‘Burial of the Dead’ is appropriate for a service where the remains of the deceased areburied. ‘Memorial Service’ is appropriate when the body of the deceased is not present. ‘Service of Deathand Resurrection’ was selected as being appropriate to any of the wide variety of situations in which thisservice might be used. It expresses clearly the twofold nature of what is done: the facts of death andbereavement are honestly faced, and the gospel of resurrection is celebrated in the context of God’s BaptismalCovenant with us in Christ.

The service should be held at the church building if at all possible and at a time when members of thecongregation can be present. If the service is to be held in a church and led by anyone other than the pastorof that congregation, it should be done at the invitation of that pastor. This service is intended for use with thebody of the deceased present, but it can be adapted for use at memorial services or other occasions.

The pastor may make adaptations as suited to the needs of the people. Ethnic and cultural traditions areencouraged and may be incorporated into the service at the discretion of the pastor. The person in charge ofthe music should be consulted and work with the family in all decisions on music selection.

[The coffin may be covered with a pall (a large cloth with a cross and other Christian symbolism), an actwhose meaning is declared by the words: “As in baptism Name put on Christ, so in Christ may Name beclothed with glory.” The same pall is used in a congregation for all funerals and is a witness that everyone isequal before the table of the Lord. For each service the pall should be clean and free of wrinkles, and flowersshould never be placed on top of it.]

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This outline may be followed when there are persons to be baptized who can make a declaration of faith for themselves, such as youth and adults.

OUTLINE:Introduction of baptism

Presentation of Candidate(s)Renunciation of Sin and Profession of Faith

Thanksgiving over the WaterBaptism and the Laying on of Hands

[Profession of Faith or Reaffirmation of Faith]Reception into the Church and Local Congregation

Welcome

This rite may be placed in the basic pattern service of worship following the reading(s) of scripture and the sermon, as a Response to the Word.

Some headings are in brackets to indicate that they are to be used only if appropriate to the occasion.

When it is necessary to shorten the rite, at least sections 1, 4, 8, and 10 are used.

THE BAPTISMAL COVENANT IAN ORDER AND DESCRIPTION

SERVICE OF BAPTISM AND PROFESSION OF FAITH(OF THOSE ABLE TO ANSWER FOR THEMSELVES)

INTRODUCTION TO THE SERVICEThe pastor introduces the service using these or similar words:

1. Brothers and sisters in Christ: Through the Sacrament of Baptism we are initiated intoChrist’s holy church. We are incorporated into God’s mighty acts of salvation and givennew birth through water and the Spirit. All this is God’s gift, offered to us without price.

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2. Through profession of faith and through reaffirmation of our faith, we renew thecovenant declared at our baptism, acknowledge what God is doing for us, and affirmour commitment to Christ’s holy church.

PRESENTATION OF CANDIDATES3. A representative of the congregation presents the candidates with appropriate statements.

RENUNCIATION OF SIN AND PROFESSION OF FAITH4. The pastor addresses candidates, asking them

if they renounce evil powers and repent of their sin, if they accept God’s power to resist evil, injustice and oppression, andif they confess Jesus Christ as their Savior and Lord and promise to serve him

with the church.The candidates respond audibly to each question.5. The pastor asks the candidates if they will remain faithful members of Christ’s

church and serve as Christ’s representatives in the world.6. The pastor asks the sponsors if they will support and encourage the candidates in

the Christian life.7. The pastor asks the congregation

if they reaffirm their rejection of sin and their commitment to Christ, and if they will include the persons to be baptized in their care

8. The pastor asks all present to join in affirmation of the Christian faith. The Apostles’ Creed (for a setting intended for use at baptism, see page 31), a song of faith in the Triune God, or another affirmation of faith may be used.

THANKSGIVING OVER THE WATER9. Standing in or near the water, the pastor prays:

recalling ways God has used water in the story of salvation,remembering Jesus’ baptism and anointing with the Holy Spirit at the Jordan, asking the Holy Spirit to bless the water and those who receive it

for union with Jesus Christ in his death and resurrectionand for the washing away of sin, and

offering praise to the Holy Trinity.(for a model of this prayer, see page 32)

BAPTISM AND THE LAYING ON OF HANDS10. The pastor addresses the candidate by name and says:

I baptize you in the name of the Father, and of the Son, and of the Holy Spirit.

The congregation responds: Amen.

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[HOLY COMMUNION]If Holy Communion is to be celebrated, the service continues with

preparation of the table, the Great Thanksgiving over the elements and the Lord’s Prayer, breaking the bread and giving to the people.

If Holy Communion is not to be celebrated, the service continues with the Lord’s Prayer.

SENDING FORTH[HYMN OR SONG]

DISMISSAL WITH BLESSINGAddressing the wife and husband, the pastor reminds them of their Christian vocation to love

each other and to serve God and neighbor in all that they do, concluding with this orsome other blessing of all the people:

The grace of the Lord Jesus Christ,and the love of God,and the communion of the Holy Spiritbe with you all.

All respond Amen.

THE PEACEThe pastor extends the peace of Christ to all. The couple and pastor(s) may greet each other,

after which greetings may be exchanged through the congregation.

GOING FORTHA hymn or song may be sung or instrumental music played as the couple, the wedding party,

and the people leave.

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Woman to man:In the name of God,I, name, take you, name, to be my husband,

to have and to holdfrom this day forward,for better, for worse,for richer, for poorer,in sickness and in health,to love and to cherish,until we are parted by death.

This is my solemn vow.

BLESSING [AND EXCHANGE OF SYMBOLS OF THE PROMISE]If it is the custom for the man and woman to give symbols of their promise to each other, the

pastor may invite them to exchange these symbols in the name of the Triune God as signsof their vows.

DECLARATION OF MARRIAGEThe wife and husband may join hands while the pastor addresses them with these or similar

words:

You have declared your consent and vows before God and this congregation. May Godconfirm your covenant and fill you both with grace.

Then the pastor announces that the couple, having given themselves to each other by solemnvows, are husband and wife in the name of the Triune God and that no one shouldseparate what God has joined together. The congregation may all respond with the Amen.

A doxology or other hymn may be sung.

Intercessions may be offered for the church and for the world.

BLESSING OF THE MARRIAGEThe pastor blesses the man and woman in the name of God and asks God to enable them to

keep their marriage covenant through Jesus Christ.

The congregation joins the blessing prayer with the Amen.

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Baptism may be administered by immersion, pouring or sprinkling. Immediately after the administration of the water, the pastor, and others if desired, place hands on the head of each candidate, as the pastor says these or similar words:

The Holy Spirit work within you,that being born through water and the Spirit, you may be a faithful disciple of Jesus Christ.

The congregation responds: Amen.

[PROFESSION OF FAITH OR REAFFIRMATION OF FAITH]11. Used when persons previously baptized are now prepared to make a first profession of

Christian faith or to reaffirm their profession. Water is used symbolically in ways that cannotbe interpreted as baptism, as the pastor says to those making a profession or renewing it:

Remember your baptism and be thankful.

The congregation responds: Amen.

Following this, the pastor, and others if desired, place hands on the head of each person making a profession of faith or reaffirming faith. The pastor says the name of the person and then says:

The Holy Spirit work within you, that having been born through water and the Spirit, you may live as a faithful disciple of Jesus Christ.

The congregation responds: Amen.

12. When there is a congregational reaffirmation of the baptismal covenant, water may beused symbolically in ways that cannot be interpreted as baptism, as the pastor says:

Remember your baptism and be thankful.

The congregation responds: Amen.

Then the pastor may invite the people to come to the water to touch it or apply it tothemselves as an act of remembering and renewal of commitment to Jesus Christ.

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RECEPTION INTO THE CHURCH AND LOCAL CONGREGATION13. If there are persons who are coming into membership from other Christian

churches, they may come and stand with those newly baptized or professed. The pastor asks them:

if they will be loyal to The United Methodist Church [or other appropriate denominational name] and share in its ministries, and

if they will share in the ministries of the congregation supporting it with their prayers, presence, gifts and service.

WELCOME14. When all candidates have been baptized, the pastor invites the congregation to welcome

them and to care for them in the future.

One or more lay leaders may join with the pastor in acts of welcome and peace.

Appropriate thanksgivings and intercessions for those who have participated in these acts should be included in the concerns and prayers that follow.

It is most fitting that the service continues with Holy Communion, in which the union of the new members with the body of Christ is most fully expressed. The new members may receive first.

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[PRAYER]The pastor may invite the congregation to join in gratitude for God’s

grace and love and for God’s presence in this solemn time of covenant.

PROCLAMATION AND RESPONSESCRIPTURE LESSON(S)

Suggested readings include Genesis 1:26-28,31a; Song of Solomon 2:10-14, 16a, 8:6-7; Isaiah43:1-7; Isaiah 55:10-13; Isaiah 61:10-62:3, Isaiah 63:7 -9; Romans 12:1 -2, 9-18; 1Corinthians 13; 2 Corinthians 5:14-17; Ephesians 2:4-10; Ephesians 4:1-6; Ephesians 4:25-5:2; Philippians 2:1-2; Philippians 4:4-9; Colossians 3:12-17; 1 John 3:18-24; 1 John 4:7-16;Revelation 19:1, 5-9a; Matthew 5:1-10; Matthew 7:21, 24-27; Matthew 22:35-40; Mark 2:18 -22; Mark 10:42-45; John 2:1-11; John 15:9-17

A hymn, psalm, canticle, anthem, or other music may be offered before, after or between thereadings.

SERMON OR OTHER WITNESS TO CHRISTIAN MARRIAGE

INTERCESSORY PRAYERA prayer may be prayed by the pastor or by all.

THE MARRIAGEEXCHANGE OF VOWS

The woman and man face each other, joining hands, and declare their promise of life-longcovenant each to the other. The pastor may prompt their promise using these or similarwords:

Man to the woman:In the name of God,I, name, take you, name, to be my wife,

to have and to holdfrom this day forward,for better, for worse,for richer, for poorer,in sickness and in health,to love and to cherish,until we are parted by death.

This is my solemn vow.

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THE MARRIAGEExchange of vows

[Blessing and exchange of tokens (rings, gifts, etc.)]Declaration of marriageBlessing of the marriage

[HOLY COMMUNION]

SENDING FORTHDismissal with Blessing

The PeaceGoing forth

A SERVICE OF CHRISTIAN MARRIAGEAN ORDER AND DESCRIPTION

ENTRANCEGATHERING

While the people gather, instrumental or vocal music may be offered.During the entrance of the wedding party, there may be instrumental music, or a hymn, a

psalm, a canticle, or an anthem.

GREETINGThe pastor greets the people and introduces the service as a joining of the couple in a

covenant of Christian marriage.

[DECLARATION OF INTENTION][DECLARATION BY THE MAN AND THE WOMAN]

The pastor asks the man and the woman to declare their intention to enter into union with oneanother through the grace of Christ who has called them into union with himself in baptism.

[RESPONSE OF THE FAMILIES AND PEOPLE]The pastor announces that the marriage of the couple unites two families and creates a new

one and asks the families and the congregation if they will bless the marriage. The pastormay invite the families and congregation to express their support and blessing in waysappropriate to the people and the culture.

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This service outline may be followed when there are persons to be baptized who cannot make a declaration of faith for themselves,

such as infants and young children, without youth or adult baptism, profession, or reaffirmation of faith to be celebrated.

OUTLINE:Introduction of baptism

Presentation of Candidate(s)Renunciation of Sin and Profession of Faith

Thanksgiving over the WaterBaptism and the Laying on of Hands

Welcome and commendation

This rite may be placed in the basic pattern service of worshipfollowing the reading(s) of scripture and the sermon, as a Response to the Word.

When it is necessary to shorten the rite, at least sections 1, 3, and 7 are used.

THE BAPTISMAL COVENANT IIAN ORDER AND DESCRIPTION

HOLY BAPTISM FOR CHILDREN AND OTHERSUNABLE TO ANSWER FOR THEMSELVES

INTRODUCTION TO THE SERVICE1. The pastor introduces the service using these or similar words:

Brothers and sisters in Christ:Through the Sacrament of Baptism

we are initiated into Christ’s holy church.We are incorporated into God’s mighty acts of salvation

and given new birth through water and the Spirit.All this is God’s gift, offered to us without price.

PRESENTATION OF CANDIDATES2. A representative of the congregation presents the persons to be baptized.

RENUNCIATION OF SIN AND PROFESSION OF FAITH3. The pastor addresses parents or other sponsors asking them:

if they renounce evil powers and repent of their sin, if they accept God’s power to resist evil, injustice and oppression, if they confess Jesus Christ as their Savior and Lord and promise to serve him

with the church, andif they will nurture this child in the Christian faith until the child accepts

God’s grace for themselves. The parents or sponsors respond audibly to each question.

4. The pastor asks the congregation: if they reaffirm their rejection of sin and their commitment to Christ, andif they will include the persons to be baptized in their care.

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5. The pastor asks the congregation to join in affirmation of the Christian faith. The Apostles’Creed (for a setting intended for use at baptism, see page 31), a song of faith in the TriuneGod, or some other affirmation of faith may be used.

THANKSGIVING OVER THE WATER6. Standing in or near the water, the pastor prays:

recalling ways God has used water in the story of salvation, remembering Jesus’s baptism and anointing with the Holy Spirit at the Jordan, and asking the Holy Spirit to bless the water and those who receive it

for union with Jesus Christ in his death and resurrection and the washing away of sin, and

offering praise to the Holy Trinity. (for a model of this prayer, see page 32)

BAPTISM AND THE LAYING ON OF HANDS7. The pastor addresses the child by name and says:

I baptize you in the name of the Father, and of the Son, and of the Holy Spirit.

The congregation responds: Amen.

Baptism may be administered by immersion, pouring or sprinkling. Immediately after theadministration of the water, the pastor, and others if desired, place hands on the head of eachcandidate, as the pastor says these or similar words:

The Holy Spirit work within you, that being born through water and the Spirit,you may be a faithful disciple of Jesus Christ.

The congregation responds: Amen.

WELCOME AND COMMENDATION8. When all candidates have been baptized, the pastor invites the congregation to welcome

them and to care for them in the future.

One or more lay leaders may join with the pastor in acts of welcome and peace.

Appropriate thanksgivings and intercessions for those who have participated in these acts should be included in the concerns and prayers which follow.

It is most fitting that the service continues with Holy Communion, in which the union of the new members with the body of Christ is most fully expressed. The new members may receive first.

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A SERVICE OF CHRISTIAN MARRIAGE

Since so much of this service reflects European and North American practices, new church leaders shouldcarefully and critically take from what follows. Many portions are in brackets to indicate that they areoptional and to be used only if appropriate to the cultural context and local custom.

This service of Christian marriage is provided for couples who wish to solemnize their marriage in a serviceof Christian worship, parallel in its structure to the Sunday service, which includes the proclamation of theWord with prayer and praise. Christian marriage is proclaimed as a sacred covenant reflecting Christ’scovenant with the church. Everything about the service is designed to witness that this is a Christian marriage.Both words and actions consistently reflect the belief that husband and wife are equal partners in Christianmarriage and that they are entering into the marriage of their own volition.

Ethnic and cultural traditions are encouraged and may be incorporated into the service at the discretion ofthe pastor.

Those present are understood to be an active congregation rather than simply passive witnesses. They givetheir blessing to the couple and to the marriage, and they join in prayer and praise.

Holy Communion may be celebrated, understanding that the marriage rite is included in a Service of Wordand Table. Not only the husband and wife but the whole congregation are to be invited to receiveCommunion. It is our tradition to invite all Christians to the Lord’s table, however, there should be no pressurethat would embarrass those who for whatever reason do not choose to receive Communion.

OUTLINE:

ENTRANCEGatheringGreeting

[DECLARATION OF INTENTION][Declaration by the man and woman][Response of the families and people]

PROCLAMATION AND RESPONSEScripture lessons

Sermon or other witness to Christian marriageIntercessory prayer

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