EASTER VIGIL, YEARS A, B, C

2018 - 31 March
2019 - 20 April
2020 - 11 April
2021 - 03 April
2022 - 16 April
2023 - 08 April
2024 - 30 March
2025 - 19 April
2026 - 04 April
2027 - 27 March
2028 - 15 April
2029 - 31 March
2030 - 20 April
2031 - 12 April
2032 - 27 March
2033 - 16 April
2034 - 08 April
2035 - 24 March
2036 - 12 April
2037 - 04 April
2038 - 24 April

Note: For explanations and suggestions on the various resources provided, see the documents 'General notes and resources' and 'Easter season' in the 'General and seasonal' folder.

INTRODUCTORY REMARKS
The Easter Vigil is a part of the 'Three Days to Easter' celebration, completing the action that was begun on Maundy Thursday. These notes refer to the rite as found on pages 294-307 in Church Rites, and are supplementary to the notes given on pages 356-358. Note that this order of service is also included on the disk and print-out of Approved Worship Services.

THE SHAPE OF THE SERVICE
The service consists of four main parts:
*	Liturgy of light
*	Liturgy of the word
*	Confession of baptismal faith
*	Liturgy of the sacrament

THE BACKGROUND TO THE SERVICE
This service is the most ancient service in the heritage of the Christian church in both the East and the West. Egreria, the fourth century pilgrim who describes in such detail the novel Holy Week and Easter ceremonies she first experienced in Jerusalem, said of the Jerusalem Vigil, 'It is just as we do it back home'. 

The vigil was the original baptismal festival of the Christian church, drawing together the mystery of the resurrection with the mystery of new life in baptism, and doing so against a background of the whole history of God's salvation. The all-night service of readings and prayers was to prepare the catechumens for baptism. The baptisms were then celebrated early on Easter Sunday morning, at the hour of Christ's resurrection, and followed immediately with the celebration of the paschal feast, the first eucharist of Easter.

THE TIME OF THE SERVICE 
As with the Jews, the early Christians regarded sunset as the beginning of the new day. Very early they developed the practice of gathering on the night before the day of resurrection (Sunday), perhaps due to an original belief that Christ would return at midnight. At these gatherings there would be readings, singing of psalms and prayers, and perhaps a sermon. The vigil would begin with the lighting of lamps which was, of course, originally functional, but soon came to be associated with the symbolism of Christ as the Light of the world. Scholars debate whether the ceremony of lighting the new fire and the paschal candle originated from this functional lamp lighting, but there are strong similarities. In the case of the 'Paschal Vigil', the vigil began after sunset on the Saturday of Holy Week and was extended right through the night to sunrise the next morning, Easter Day. The vigil therefore began in darkness, lamps and candles providing the only light all through the night, until the first rays of sunrise provided light during the celebration of the early morning eucharist.

In keeping with this background, therefore, and with the themes of light and darkness, it is important that the Easter Vigil be begun no earlier than after dark on Holy Saturday (which, in Australia, usually means around 8:30 pm) and be ended no later than sunrise on Easter Sunday (about 6 am). While it may, therefore, be possible to use the Vigil as a dawn service for Easter Sunday morning, worshippers will need to gather at about 4:30 am to get the timing right. Most congregations will use the Vigil on the night before, either at the earlier time as soon as dark has fallen, or later, around 10:30 or 11 pm, so that the first eucharist of Easter actually takes place around midnight. Another possibility is to break the service into two parts, with the first two parts (Liturgy of light and Liturgy of the word) taking place on the night before, with the baptisms and first eucharist taking place at dawn on Easter Sunday.

MUSICAL SETTING OF THE SERVICE
The first three parts of the Easter Vigil celebration are unique to this occasion. For the final part of the liturgy, the Liturgy of the sacrament, the compilers of Church Rites have suggested that the setting of the Service - Alternative Form be used, but of course any communion service setting may be chosen. The wording will simply need to be modified accordingly. Note that the rite in Church Rites does not give the full eucharistic liturgy, but refers the user to the liturgy as published elsewhere.

The following notes give additional comments on parts of the Easter Vigil service, using the numbering of the parts as in Church Rites.

THE LITURGY OF LIGHT

1 GATHERING - 6 PROCESSION
The Easter Vigil begins in darkness. This can cause a little chaos, and it may take a few years of experimentation before you find out the best way of doing things in your congregation. 

Distribute hand-held candles with the order of service as the congregation gathers. The people's individual candles may be small candles inserted into circles of cardboard to prevent burning from dripping wax. Alternatively, use tea-lights placed in cheap flat-bottomed glasses. While these are a little harder to light (you may need tapers), they are safer to carry and hold and put down, and they do not drip all over the carpet! 

Another idea for hand-held candles
One congregation solved its problem of hand-held candles by making a large number of small flat wooden candle holders for tea-lights. They cut 'fish shapes' from a piece of wood about 15 mm thick. Into the 'body' of these 'fish' a hole, the same diameter as that of a tea-light candle, was drilled or cut. Another identical fish shape made of thinner wood was glued to the bottom of each shape, closing the bottom of the hole. Tea-light candles were then placed into the holes. The tail of the 'fish' became the handle by which the holder was held.

There are two possibilities for the lighting of the fire and the candle

EITHER
Gather outside the church where wood for the fire has been prepared. In country areas, this may be a large bonfire. In towns and cities, a more modest arrangement may be necessary. A portable wood barbecue, such as a Webber Kettle, may serve the purpose. The fire is lit (1) and the greeting (2) and the prayer over the fire (3) are said. Then the words of preparation of the candle (4) are said and the candle is lit from the fire. The lit candle is then lifted up and the words at (5) are said. The people then come to the candle to light their own individual candles from the paschal candle (this can take a little time, but do not rush this part or chaos will develop). If wind is a problem, the people could light their candles in the porch of the church. The people follow as the candle is carried into the completely darkened church (6).

OR
Gather inside the church (a few lights can be left on for this purpose). This allows people to put their bags, coats etc in their chairs/pews. Wood for the fire may be prepared in the entrance to the church in a safe portable wood barbecue, such as a Weber Kettle. When everyone is assembled, all the lights in the church are put out so that the church is completely darkened. The fire is lit (1) and the greeting (2) and the prayer over the fire (3) are said. Then the words of preparation of the candle (4) are said and the candle is lit from the fire. The lit candle is then lifted up and the words at (5) are said. The people then come to the candle to light their own individual candles from the paschal candle (this can take a little time, but do not rush this part or chaos will develop). If the congregation is large, they then return to their seats with their candles lit, but if the group is small, they may follow the candle as it is carried around the church (6).

In either case, allow time for the fire to catch fully alight. The growing flame within the fire, until all the wood is roaring, is a beautiful thing to watch and bonds the gathered congregation as they focus on this symbol of growing light and life. You will need a taper or a stick to catch the flame and light the candle, as holding the paschal candle to the flame is a bit awkward. 

7 REFURNISHING THE ALTAR
The articles for refurnishing the altar may be carried into the church in the procession or placed on a side table inside the church. If they are carried, the children can help with this. 

While the altar is being refurnished, other candles around the church may be lit, to provide candle-light for the service.

The redressing of the altar often takes a little time and causes a little chaos. Have as many people as possible assisting with this. Resist the urge to fill the silence with music or singing. This way, the Easter proclamation is the first singing to the break the silence of the night.

8 EASTER PROCLAMATION
The Easter proclamation may be read, but it can be sung very effectively to exactly the same tune that the preface for holy communion is sung to in the Service with Communion. This makes the response 'The Lord be with you . . .' etc easy for the congregation to sing also.

LITURGY OF THE WORD

9 INTRODUCTION - 14 HYMN
The readings from the Old Testament recount the salvation history of God's people. Note that the rite in Church Rites gives the minimum four readings, but the Revised Common Lectionary gives the traditional nine readings. Each reading has a corresponding psalm or canticle to be used as the meditative response. The full list of readings, with responses and prayers, is given below.

Although the notes in Church Rites suggest that the lights of the church may be switched on at this point (9) in order to facilitate people's reading, it is desirable for the lights of the church to be left off until much later in the service, and switched on at the singing of 'Glory to God in the highest' or 'This is the feast' (20). People may either sing the responses to the readings by the light of their candles (which may be left burning), or an overhead projector may be used for responses. If neither of these is possible, consider turning on only one or two lights, so that the lighting is still quite dim. Then, with the vigil part of the service over, a great contrast is made with the beginning of the celebration of the eucharist at (20). A light will be required for the lectern so that the readers can read.

Choose members of the congregation to do the readings. If there are confirmations or baptisms, members of the party or their families may wish to do the readings. Think of imaginative ways of doing these readings, as they are rather long. The readings could be read dramatically (eg the second reading of the sacrifice of Isaac). Appropriate audio-visual accompaniments to the readings may be organised, for instance, slides of nature for the creation account in the first reading, slides of sea and waves for the third reading. Dramatic music may be softly played by a solo instrumentalist or appropriate taped music may be softly played through the audio system while the readings are being read.

FIRST READING 	Genesis 1:1 - 2:4a
Meditative response: 	Psalm 136:1-9, 23-26
Prayer: 
Almighty God, as you created us wonderfully, and yet more wonderfully redeemed us through the sacrifice of our passover Lamb: Let us share the divine life of him who came to share our human life; through Jesus Christ our Lord. 
Amen.

SECOND READING 	Genesis 7:1-5,11-18; 8:6-18; 9:8-13
Meditative response:	Psalm 46
Prayer:
Lord God, as you rescued Noah and his family, and made a covenant with him and his descendants: Let the whole world see that all things are being made new through your Son, Jesus Christ our Lord.
Amen.

THIRD READIING 	Genesis 22:1-18
Meditative response:	Psalm 16
Prayer:
God, the Father of all the faithful, as you promised Abraham that he would become the father of many nations, and as you fulfilled that promise through the death and resurrection of your Son: Let us obey your call and trust in the promise of your grace; through Jesus Christ our Lord.
Amen.

FOURTH READING 	Exodus 14:10-31; 15:20,21
Meditative response:	Exodus 15:1b-13,17,18
Prayer:
Lord God, as you freed your people from slavery and led them through the Red Sea as a sign of baptism: Grant that all the peoples of the world may become children of Abraham and be given new birth by water and the Holy Spirit; through Jesus Christ our Lord.
Amen.

FIFTH READING 	Isaiah 55:1-11
Meditative response:	Isaiah 12:2-6
Prayer:
Heavenly Father, as you have created all things by the power of your word, and as you bring us salvation through created things: Pour out your life-giving water and refresh those who thirst for you, so that they may produce abundant fruit; through Jesus Christ our Lord.
Amen.

SIXTH READING 	Proverbs 8:18,19-21; 9:4b-6
Meditative response:	Psalm 19
Prayer:
Lord God, as you call people to follow the way of wisdom: Give us understanding and knowledge through your Holy Spirit, so that we may trust in your true wisdom, your Son Jesus Christ our Lord.
Amen.

SEVENTH READING:	Ezekiel 36:24-28
Meditative response:	Psalm 42 and 43
Prayer:
Almighty and merciful God, as you promised to rescue your people and give them new hearts: Lift up the fallen, and create us all anew; through Jesus Christ our Lord.
Amen.

EIGHTH READING	Ezekiel 37:1-14
Meditative response:	Psalm 143
Prayer:
Lord God, as you have brought us out of sin and death into new life with you, through the death and resurrection of your Son: Lead us to know your mercy in your word and sacrament now, so that we may learn to hope for all your gifts to come; through Jesus Christ our Lord.
Amen.

NINTH READING	Zephaniah 3:14-20
Meditative response:	Psalm 98
Prayer:
Heavenly Father, as you saved your people Israel and brought them home with joy: Let us rejoice as you lead us to our heavenly home with you; through Jesus Christ our Lord. 
Amen.

The psalms and canticles listed in the RCL for the meditative response are suggestions only. See below under 'Hymns and songs' for suggestions as to what songs and hymns may be used for the meditative responses. Another possibility is to use Taize responses appropriate to the readings or to Easter (see the document 'Easter season', under 'Taize songs for Easter', in the folder 'Rites and services'). Periods of silent meditation may also be used. See the suggestions in the Music Packages 2, 5 and 8 for other possibilities.

The Hymn (14) is optional, and should only be used if the meditative responses have not been sung. It can create too much of a break between this and the next section, which follows naturally.

CONFESSION OF BAPTISMAL FAITH

15 BAPTISMAL READING
The baptismal reading from Romans 6:3-11 forms a bridge between the 'Liturgy of the word' and the 'Liturgy of the sacrament', and introduces the baptismal section of the liturgy. When the whole service is viewed as a eucharistic celebration, then this reading also has the function normally taken by the second reading in the service with holy communion, following as it does the readings from the Old Testament. This explains why later only the gospel is read in the 'Liturgy of the sacrament'. Note that a psalm, Psalm 114, is given in the Revised Common Lectionary which may be used as a response to the baptismal reading.

Antiphon: 
Tremble, O earth, at the presence of the Lord.  (Ps 114:7a NRSV)

A document, 'Teaching and practice of baptism', prepared by the faculty of Luther Seminary, gives the following highly recommended suggestion: 

The order in Church Rites, 295, may be adapted to allow for the paschal candle to be dipped into water. The prayer following the [baptismal] reading could be spoken at the font. Then the presiding minister could lower the bottom of the paschal candle into the water during the words: '. . . you have united us with the death of our Lord Jesus Christ through the waters of holy baptism, as a sign of Christ's death and resurrection.' The action of lowering the candle into the water and then lifting it out signifies that we are united with Christ's death and resurrection through baptism.

16 ADDRESS
There is no meditative response after the baptismal reading. Instead, after the prayer, the minister may give a brief address in preparation for the baptisms or confirmations. In essence, this address serves the same function as the address at rubric (2) in the rite of holy baptism (Church Rites, page 2).

17 BAPTISM
The rubrics at (17) suggest that if there are candidates for holy baptism, the minister leads those involved to the font. Of course, the font is also the appropriate place for candidates for the rite of confirmation to gather for the renewal of their vows. As there is a place later in the Vigil for the entire congregation to affirm their baptismal vows, it is suggested that during the rite of holy baptism and/or confirmation, the option for the entire congregation to join in speaking the vows of the candidates not be used, but that the candidates themselves make their own personal renunciation and confession at this point in the rite.

The rubric at (17) suggests which parts of the rite of holy baptism should be performed. This is not to be interpreted as a maximum, but as a minimum rite. In addition to those parts of the baptismal rite specified in this rubric, the following parts of the rite of holy baptism may well be included. 
*	Address (2) (unless an address has already been given)
*	Presentation (3)
*	Admonition (4)
*	Baptismal garment (16) 
*	Presentation of candle (17)
The latter two ceremonies are especially appropriate for the Easter Vigil.

18 RENUNCIATION AND CONFESSION
Following the baptisms and confirmations (if any), the entire congregation affirms their baptismal vows in the renunciation and confession (18). If the individual candles of the congregation have been extinguished, they are relit from the paschal candle for this part of the Vigil. 

Following the renunciation and confession, the congregation stay standing to sing a baptismal hymn/song, during which the minister may use the sprinkling (asperges) ceremony as a tangible reminder of baptism. The minister walks around the congregation and sprinkles them with water, using an evergreen sprig and a small bowl of water (see the document 'Sprinkling (asperges) ceremony' in the 'Rites and resources' folder).

LITURGY OF THE SACRAMENT

This part of the liturgy marks the beginning of the celebration of Christ's resurrection. The vigil, that is, the waiting, is over, and the celebration begins.

If the lights have been off, dimmed, or only partly on until this point, now is the time in the service when it is most appropriate to turn on all the lights in the church.

19 CONFESSION AND ABSOLUTION
The confession and absolution (19) at the beginning of this section of the Vigil is made optional, since both the rite of renunciation and confession and the rite of confession and absolution mark a return to baptism. Furthermore, the Easter Vigil is a continuation of the service which was begun on Maundy Thursday, at which individual absolution has already been offered.

20 GLORY TO GOD IN THE HIGHEST
The 'Glory to God in the highest' (20) is traditional at this point, but the canticle 'This is the feast' is probably even more appropriate. With the publication of Sing the Feast, there are now various settings of both these canticles available to congregations of the LCA, plus the various hymnic versions. If available, consider using extra musical instruments at this point, including trumpets and drums, to proclaim the beginning of the resurrection celebrations.

21 GREETING - 22 COLLECT
The greeting and the collect mark the beginning of the 'Liturgy of the sacrament'.

ALLELUIA VERSE
While no alleluia verse is given in the rite, it is appropriate to precede the reading of the gospel (23) with an alleluia song. Consider using one of the following:

*	an Easter hymn with alleluias, eg LH 88 (TIS 362), LH 97 (TIS 367)
*	choir singing Handel's 'Hallelujah Chorus'
*	a song with alleluias, eg AT 44 (chorus), 52, 227
*	the Celtic Alleluia by Christopher Walker with a selection of appropriate verses. See Gather (No. 117), Gather Australia (No. 141) or As One Voice (No. 13)

OR, the following verse may be used.
Alleluia.
(Since Christ was raised from the dead, he cannot die again; 
death no longer has any power over him.
Alleluia.)
Sing to the Lord, for he has triumphed gloriously. (Exod 15:1 NRSV)
Alleluia.

23 GOSPEL
A gospel procession may be used for the reading of the gospel (23). For details, see the document 'General notes and resources', under 'Gospel procession', in the 'General and seasonal' folder.

24 SERMON
The rubrics say: A brief sermon may be preached. Although the service is quite long, a short address is helpful to lead people into an understanding of what has taken place this evening. A short and to-the-point proclamation of the resurrection is most suitable, as is a baptismal homily.

25 OFFERING - 26 OFFERTORY
An offering may be collected and presented.

27 PRAYER
The intercessions at the prayer (27) are brief, given the overall length of the service, and the many prayers that have already been offered, but there is no reason why other prayers of intercession may not be used at this point.

28 COMMUNION LITURGY - 29 POST-COMMUNION PRAYER
The communion liturgy (28) may use any setting from any of the approved orders of the church, from the preface to the dismissal from communion. Note, however, that it is most appropriate for this to be sung, rather than spoken, to reflect the joy of Easter.

CONCLUSION

30 CANTICLE
While the option is given for the canticle (30) to be said rather than sung, it would seem something of an anti-climax for the Vigil to end on a responsive reading. See below for a sung version of this canticle.

31 BLESSING - 32 RECESSIONAL HYMN
End the Vigil with a joyful Easter hymn, such as 'Jesus Christ is risen today' (LHS 88, TIS 362).

CHILDREN

This service is especially appropriate for children because of all the visual and dramatic elements! 

Ask the children to assist with 
*	lighting candles
*	holding the paschal candle as it is prepared
*	redressing the altar
*	carrying the processional cross
*	bringing the bread and wine to the altar. 

Invite the children to stand close to the font for the baptisms so that they can see (and hear!) the water being poured. 

The long readings can become boring for young children - but perhaps they could enliven them with a dramatic presentation of one or more of the readings, especially the creation story, or the story of Abraham and Isaac. If visuals are used with the readings, this can be a very effective way of keeping their attention on the words being read.

MUSIC

Note: Some new hymns/songs are reproduced below. The authors give permission for congregations to reproduce and use these for worship. 

6 PROCESSION WITH THE CANDLE
Instead of the response 'Thanks be to God' after the minister says 'The light of Christ', consider using the chorus from 'Christ, be our light' (ATO 313). The musician could continue to play the music of the verses (no singing) while the congregation moves to the next point of the procession. 

See Music Packages 2 and 5 for a setting of 'Responses for Easter Vigil: The Light of Christ' by Mark Whitfield.

MEDITATIVE RESPONSES FOR THE LITURGY OF THE WORD
For settings of the psalms, see the Music Packages (for specific psalms, see the document 'Indexes to Music Packages' in the 'General and seasonal' folder). Alternatively, here are some suggestions for songs and hymns which may be used instead of the psalms.

First reading: Psalm 136 
LHS 449 	Give to our God immortal praise (alternative tunes Truro (103) or Duke Street (A9))
LHS 565 	Praise, O praise our God and King
ATA 164 	O give thanks to the Lord (based on Psalm 136:1a)
ATO 410 	I am the Lord, and my love for you never fails (echoing the themes of Psalm 136)
TIS 83	Let us with a gladsome mind
TIS 84 	Give to our God immortal praise

Second reading: Psalm 46
The following are based on Psalm 46:10
LHS 885 	Be still and know
LHS 854 v1	Be still, my soul
ATN 9	Be still and know
ATO 311 	Be still and know
ATW 458	God is our refuge and strength
TIS 28	God is our strength and refuge
TIS 123 v1	Be still, my soul

One of the following two paraphrases of Psalm 46 by David Schütz may be used. If reproducing this version, or any of David's psalm paraphrases below, please put 'Words (c) David Schütz' at the beginning or the end of the psalm. 

The following version may be sung to the tune of 'A mighty fortress' (LH 195, TIS 103).  

God is our refuge and our strength
a present help in trouble.
And so we will not be afraid,
though all the earth may tremble.
	Though mountains may fall,
	though seas roar and foam,
	though all the earth quakes,
	still we are not afraid.
The Lord of hosts is with us!

A flowing river brings great joy
throughout God's holy city,
for God himself is always there,
and it will not be shaken.
	God's help comes at dawn,
	the nations will roar,
	the kingdoms will fall,
	his voice will melt the earth.
The Lord of hosts is with us!

O come and see the fearsome things
the Lord has made to happen.
He makes wars cease; he shatters shields;
he breaks the spears and arrows.
	'Now be still, and know
	that I am your God.
	Throughout all the earth,
	I am exalted high!'
The Lord of hosts is with us!

OR, the following version may be sung to the tune of 'Be still and know that I am God' (LHS 885, ATN 9). 

A mighty fortress is our God,
A mighty fortress is our God,
A mighty fortress is our God,

And so we will not be afraid;
and so we will not be afraid;
and so we will not be afraid.

The Lord of hosts is with us now,
The Lord of hosts is with us now,
The Lord of hosts is with us now.

He makes wars cease throughout the earth;
He makes wars cease throughout the earth;
He makes wars cease throughout the earth;'

'Be still, and know that I am God!'
'Be still, and know that I am God!'
'Be still, and know that I am God!'

Third reading: Psalm 16
The following paraphrase by David Schütz may be sung to the tune: 'Now thank we all our God', LH 437, TIS 101.

Protect me, Lord my God,
in you I find my refuge.
I say, 'You are my Lord;
I've no good thing without you.'
And as for all your saints,
the righteous in the land,
they are the noble ones
in whom is my delight.

Those who choose other gods
will end their days in sorrow.
I will not speak their names,
or share in their blood off'rings.
The Lord maintains my lot,
my portion and my cup.
My future's safe in him,
my heritage is good.

I bless the Lord my God,
who always gives me counsel.
At night he teaches me
and guides my heart to wisdom.
I let God lead the way,
and follow in his steps.
With God close by my side,
I never will be moved.

Therefore my heart is glad,
in you my soul rejoices.
My body rests secure,
when death and grave seem final.
For you won't give me up
nor let me see decay.
You show the path of life
to joy with you always.

Fourth reading: Exodus 15
ATN 35	The Victory Dance

Fifth reading: Isaiah 12
Note: An alternative response to the reading from Isaiah 55 is to sing ATN 39 'My word is like the snow and rain', which is based on the words of this reading.

Two paraphrases of Isaiah !2:1-6 are given in the document 'General notes and resources', under 'Canticles', in the 'General and seasonal' folder.

Sixth reading: Psalm 19
ATO 323 	May the words of my mouth (based on Psalm 19:14)

OR TIS 8 	God's law is perfect, and converts (paraphrase of vv 7-11) 

OR, The following paraphrase of Psalm 19 by David Schütz is sung to either St Denio (LH 392, TIS 143) or Foundation (LHS A4, TIS 578). 

Accept now, O Lord, my redeemer, my rock,
the words of my mouth and the thoughts of my heart.
The heavens are telling your glory and power,
your handwork is shown by the sky all around.

Though night teaches night, and though day speaks to day,
no language is heard in the words that they say.
And yet their voice goes throughout all of the world,
their words are conveyed to the end of the earth.

God set up a tent for the sun in the sky;
it comes like a bridegroom on his wedding day,
and runs, like an athlete, from morning to night,
and nothing is hidden from its burning light.

The Lord's law is perfect, reviving the soul;
his precepts are right, making saddened hearts whole.
His teachings are certain, they make us all wise;
and all his commandments give light to our eyes.

The fear of the Lord will forever endure.
His judgments are righteous and holy and pure,
far sweeter than honey, more precious than gold;
in them both a warning and promise is told.

But no-one can know all the things they've done wrong,
so cleanse me from those secret things that I've done.
From sinning intention'ly, Lord, keep me free,
then holy and blameless forever I'll be.

Seventh reading: Psalm 42 and 43
LHS 869 	Like the deer that yearns (Psalm 42)

The following verses for Psalm 43, written by David Schütz, may be sung to the same tune as LHS 869

Vindicate me, God,
defend my cause,
and deliver me
from unjust hands.

Since you are my God,
why cast me off?
Why should I be sad
and so weighed down?

Why should I be sad, why troubled so,
I will trust and praise my Saviour God.

O send out your light,
send out your truth;
let them bring me to 
your holy hill.

So I will approach
your altar, Lord.
I will praise you, God,
upon the harp.

Why should I be sad, why troubled so,
I will trust and praise my Saviour God.

ATE 206 	As the deer pants (only the first verse is based on Ps 42)
ATE 219 	Then I will praise you, my Saviour, again (based on Ps 43)
TIS  25	As pants the hart for cooling streams (based on Ps 42)
TIS 26 	Just as a lost and thirsty deer (based on Ps 42:1-6)
TIS 27 	Vindicate me, O God, and defend my cause (Ps 43)

Eighth reading: Psalm 143
The following version of Psalm 143 is by BH Kennedy (modernised). It may be sung to any suitable 6.6.8.6 metre tune, eg LH 291 (TIS 483) or 398 (TIS 546).

O hear my prayer, dear Lord,
and listen to my cry.
Remember now your faithful word,
and graciously reply.

Your judgment, Lord, dismiss
and spare your servant's life.
For no-one who has ever lived
is righteous in your eyes.

I stretch my longing hands
toward your holy place,
with thirsty soul, like weary lands,
for your refreshing grace.

Come quickly, Lord, I pray,
my failing heart to save!
Hide not your face: I faint as they 
that sink into the grave.

Your mercy's early light
is my desire and goal.
O let me wake before your sight!
To you I lift my soul.

Let your good Spirit lead
my feet in righteous ways,
and for your name's sake, Lord, my head
above my troubles rise.

Ninth reading: Psalm 98
ATO 369 	Shout to the Lord
ATA 150 	Sing a new song unto the Lord 
TIS 56	O sing a new song to the Lord
TIS 57	Sing to the Lord a new song

OR, use Psallite Deo or Psallite Domino (Psalm 98) from Taize Volume II. 

PSALM 114 
For musical settings of Psalm 114, see Music Package 3. 

Here is a metrical version of Psalm 114 by David Schütz. It is sung to the tune Warum sind der Tränen, LH 298. If reproducing this version, please put 'Words (c) David Schütz' at the beginning or the end of the psalm.

When Israel left Egypt, left that foreign land,
where they'd been held prisoner under Pharaoh's hand:
God appointed Judah as his sanctuary,
and he made a kingdom out of Israel.

When the Red Sea saw them, it turned back and fled,
and the flowing Jordan banked up at its head.
When the mountains saw them, they skipped up like rams,
and the hills before them, jumped about like lambs.

Why, O Red Sea, did you turn and flee away?
Why, O River Jordan, cease to flow that day?
Why, O mountains, did you quake and skip like rams?
Why, O hills, why did you jump about like lambs?

Earth, now quake and tremble, here comes Jacob's God;
tremble as you see the coming of the Lord.
He alone turns dry ground, flint and rock and stone
into flowing rivers, he and he alone.

CANTICLE (20)
The following hymn is a metrical version of the canticle (known as the Song of Creation) by David Schütz, to be sung to the tune Monkland (LHS 565, TIS 83). It may be sung responsively or entirely by the congregation.

All creation, praise the Lord;
praise him, angels of the Lord:

Sing his praise and honour him,
praise the Lord forevermore.

Heavens high, now praise the Lord;
praise him, sun and moon and stars:

Rain and dew, now praise the Lord;
praise him, wind and heat and cold:

Night and day, now praise the Lord;
praise him, lightning, clouds and storms:

Let the whole earth praise the Lord;
praise him, hills and mountains high:

Trees and plants, now praise the Lord;
praise him, rivers, lakes and springs:

All sea creatures, praise the Lord;
praise him, birds and beasts of earth:

And all people of the earth,
praise the Lord the God of all:

Faithful people of the Lord,
priests and servants of our God:

Praise the Father and the Son,
and the Spirit, three in one:

OR, ATW 422 Canticle of Daniel, based on part of this canticle, could be sung.