THE EUCHARISTIC LITURGY OF LIMA

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 an 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.
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 Council 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, according 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.

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 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 examples of possible simplification will be given at the end of this introduction.
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, a 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 apostle (second lesson), and Christ (the Gospel).
Then the voice of the Church is heard in the sermon, making the eternal word contemporary
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.)
A 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 worship 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 institution, 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 mementoes, the introduction 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.
The entry hymn which accompanies the procession of the officiants, 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.

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 The psalm may, however, be replaced by a chorale or a hymn whose liturgical use is
well attested. In the Lutheran tradition, for example, 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 absolution
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. The provision could also be made for
penitential petitions in place of the confession, and these would then come immediately 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, the place is provided for the three
fundamental attitudes of Christian prayer: penitence, supplication and praise.

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 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 uncleanness.
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 today. 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 salvation. 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 (AD 496) which reflects the Kyrie in use in Rome at
the end of the fifth century.[2] The themes of the six intentions 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

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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 takes 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 invocation of the Holy
Spirit (the epiclesis) precedes the words of the institution of the Holy Supper. [3] The remainder
of the work of the Holy 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
intended 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 Holy 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
promise 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

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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 re-
establishes us in the covenant with God.
In a very beautiful text of 1520, Luther showed how the intercession 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 congregation, 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 punctuated 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 mementoes make explicit our concern for

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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 mementoes
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, traditional
in Western liturgies.
The introduction to the Lord's Prayer recalls the unity of all Christians 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; finally, 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 a mission, for example, by repeating the central biblical text on which the sermon was
preached.
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 salutation, 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 Sundays and feast days. A choice may be made between the intercession (16) and the
mementoes (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
permissible in a shorter version; the first and second epiclesis (21 and 24); the institution (22);
the anamnesis (23) and the conclusion (26). The mementoes may be omitted if already
integrated into 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).

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 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 a
mission, according to the occasion, and by the benediction.
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 breaking 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 being 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 truly 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 foundation: the hearing
of the Word of God, the celebration of the breaking of the bread, the offering of prayers,
concern for communion 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 increases 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 community;
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 a 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.

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 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 consequences 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.
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[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.
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