Scottish-Presbyterian sacramental tradition (16th-19th centuries) of celebrating the Lord's Supper in concentrated multi-day gatherings several times per year rather than weekly or monthly. The practice developed substantively in post-Reformation Scotland and substantially shaped Scottish-Presbyterian piety for three centuries. Each communion season typically included: (1) Thursday fast day (the pre-communion preparation day, with substantive sermons calling for repentance and self-examination); (2) Saturday preparation (further pre-communion sermons and self-examination); (3) Sunday Supper (the celebration of the Lord's Supper, often with multiple communion tables at large gatherings, the elders distributing communion tokens to examined-and-approved communicants in advance, the minister fencing the table with substantive exhortation, the meal celebrated with the people seated at long tables in the substantive Scottish-Presbyterian liturgical form); (4) Monday thanksgiving (the post-communion thanksgiving day with substantive sermons on the gospel benefits applied at the Table). The communion seasons drew large gatherings — sometimes thousands of people traveling substantial distances from surrounding parishes — and were substantively shaping events in Scottish-Presbyterian community life. The tradition substantially transferred to the American Presbyterian frontier; the famous Cane Ridge Revival (1801, Kentucky) was substantively a Scottish-Presbyterian communion season that overflowed its bounds and became the spark of the broader Second Great Awakening. The patriarchal-Reformed reader engages the communion-seasons tradition with appreciation for the substantive seriousness of the Supper it embodies and with care for the substantive theological-liturgical questions of frequency (the Calvin-Geneva tradition favored more frequent celebration; the Scottish-Presbyterian tradition favored less frequent but more substantively prepared celebration; the contemporary Reformed-confessional discussion continues).