 |
How Lutherans Worship
How Lutherans Worship
The words and actions through which Lutherans worship God are many and
varied. Representing a variety of ethnic groups and patterns of piety, Lutheran
congregations are seldom identical in the way they worship. Still, for most Lutherans,
certain facts hold true:
Lutheran worship is liturgical, following a common order of service
adopted by the Church.
Lutheran worship is biblical. It has roots in the life of the Old
Testament people and of the New Testament Church. It uses the language of Scripture and
celebrates the biblical message.
Lutheran worship employs the historic heritage of Christian worship
common to major branches of the Church, as it has developed over 20 centuries.
In the spirit of the Reformation, Lutherans worship in the contemporary
language of the people. Lay persons, as well as the clergy, participate actively in
appropriate leadership roles.
Lutheran worship employs the arts---musical and visual---as gifts from
God to be used to God's glory and for the instruction of God's people.
|
 |
Most North American Lutherans use the Lutheran Book of Worship
as their liturgical guide. It provides resources for a rich life of congregational and
personal prayer, centered in the Service of Holy Communion. This document will help you
understand and participate in this central Service of Word and Sacrament. |
| The Preparation |
In most churches, an organ prelude begins the worship. This is not just to establish a
"mood,'' but is itself an offering--a creation of artistic talent for God's
glory. The music is often related to the liturgical theme of the day or season, such as a
chorale prelude on one of the hymns to be sung. During this time, worshippers may listen,
offer personal prayers in silence, or meditate on appropriate literature, including the
psalms and lessons for the day. |
| Confession and Forgiveness |
A brief order of spiritual preparation frequently precedes the Service proper so that
with "clean hands and a pure heart'' we may "stand in the holy
place'' of the Lord (Psalm 24). We
remember our Baptism by invoking the Name of the Triune God, and perhaps by making the
sign of the cross which was first given us in the baptismal rite. In response to a
scriptural invitation, we confess our sin and ask for pardon. The presiding minister
reminds us of divine mercy and declares us forgiven in the name of God who made us
children in Holy Baptism. |
| The Ministry of the
Word |
| The Entrance Rite |
We begin the Service with a Hymn or Psalm while the leaders of worship (and often
the choir) go to their places. Then the presiding minister greets the assembled
congregation in words similar to those used by the apostles in addressing early Christian
churches (see Romans 1:7). Because worship
is not a solo performance by the minister, but an activity of the people, here and
elsewhere in the liturgy, the congregation responds to the greeting.
In the Kyrie, we greet our Lord as people of old greeted a king when he
came to their city. In a series of petitions, a minister asks for peace and salvation for
ourselves and the world, the people joining in the response, "Lord, have mercy''
(in Greek, Kyrie eleison).
The Hymn of Praise which follows expresses our joy for the gifts which
our Lord brings. "Glory to God in the highest'' is an ancient song which
begins with the angels' Christmas carol (Luke 2:14)
and swells into a profound adoration of the Holy Trinity. An alternative is "This
is the feast,'' a modern song based on phrases from the Book of Revelation.
The Prayer of the Day marks the conclusion of the entrance rite. It is
brief, focusing on a central theme for a particular Sunday or holy day. Like several other
prayers in the liturgy, it is introduced by a greeting and response in which minister and
people ask the Lord's presence upon each other. We make this prayer our own by responding
"Amen." |
| The Scripture Readings |
The Word of God in Holy Scripture has always been a major element of Christian
worship. Several Christian bodies, Lutherans [and Episcopalians]
among them, use a three-year lectionary. Three Scripture lessons are usually read at each
service, interspersed with other biblical passages. The First Lesson is
usually a selection from the Old Testament, the Hebrew Scriptures. This is followed by a Psalm,
one of the hymns of the Old Testament.
The Second Lesson is usually a portion of one of the New Testament
epistles or letters to the churches. It is followed by the Verse, a brief poetic excerpt
from either Old or New Testament.
The climax of the readings is the Gospel, a section of the books that
record the words and deeds of Jesus. Each of the first three Gospels (Matthew, Mark,
Luke) is primarily associated with one year of the three-year cycle of lessons, while
the Fourth Gospel (John) is found among the readings during all three years. We
stand to hear the Gospel, for our Lord's own words are spoken. An acclamation of praise to
Christ precedes and follows it. |
| Sermon, Hymn, Creed |
The Church's response to and interpretation of the Word of God follows the Scripture
readings. The Sermon, usually based on one or more of the lessons, is a
living witness of the Gospel, expounding the Word and applying it to our own times and
conditions.
The Hymn of the Day, which may be sung before or after the Sermon, fits
the theme of the lessons and sermon. It is taken from the Church's rich treasury of poetry
and music by which many generations of believers have offered praise to God and witness to
their faith.
The Creed embodies the Church's ancient and universal confession of faith
in God the Father, Son, and Holy Spirit. The Nicene Creed or the Apostles' Creed may be
used, depending upon the season of the church year. |
| The Prayers |
Prayers of thanksgiving and intercession for the needs of the Church, of society, and
a wide variety of individuals form a fitting conclusion to the Ministry of the Word. These
prayers vary from service to service according to circumstances of time and place. The
people enter into the petitions through the frequent reponse: "Hear our prayer,"
or "Lord, have mercy." |
| The Ministry of the
Sacrament |
| Peace, Offertory, Offering |
In an upper room in Jerusalem, Jesus ate the Passover meal with his disciples and
instituted the Lord's Supper, saying "Do this for
the remembrance of me." (1 Corinthians
11:24) After Easter, the risen Christ "was known to them in the
breaking of bread" (Luke 24:35). We are
brought together by our obedience to Christ's command and our need for Christ's continuing
presence in the Sacrament.
As we begin the communion rite, ministers and people share the Peace with
one another through words and gestures. The Book of Worship notes, "The peace
which enables people to live in unity and the spirit of mutual forgiveness comes only from
Christ whose Word has been proclaimed. Without the intention to live in such unity,
participation in the sacramental celebration is a mockery."
The Offering of the people is gathered as the altar table is made ready
for the Lord's Supper. Offerings of money are given as an expression of love and gratitude
for God's blessings. Along with these gifts, bread and wine for Holy Communion are
frequently brought forward and presented. An Offertory canticle, hymn, or psalm is sung by
congregation or choir. Ministers and people join in a brief prayer of offering. |
| The Great Thanksgiving |
Just as Jesus at table with his disciples offered thanks in accordance with Jewish
practice, so we embody in our celebration of Christ's Supper a great prayer of
thanksgiving.
- It begins with a Preface in which the presiding minister bids us lift our hearts to God
and give thanks.
- Then a Proper Preface states the particular reason for thanksgiving appropriate to the
day or season.
- This leads to a climax in which we join in the canticle "Holy, holy, holy."
Here we unite with the heavenly hosts (Isaiah 6:3)
and with the Church on earth (Matthew 21:9) to
adore God and to welcome the Savior who came for our redemption and who now comes to us in
the Sacrament.
The Great Thanksgiving may continue with the Eucharistic Prayer in which the history of
God's salvation is recounted. The scriptural words which tell of Jesus' institution of the
Sacrament are recited, in order to consecrate the Bread and the Cup. We pray for the
coming of the Holy Spirit that we might be prepared rightly to receive the Body and Blood
of Christ which, according to his promise, are now truly present in Holy Communion. Then
we say our distinctive prayer of fellowship in Christ, the Lord's Prayer,
which is here also our table prayer. |
| The Communion |
All is now ready for our Holy Communion with Christ and the members of Christ's Body
the Church. As the consecrated elements are distributed to the communicants, we sing a
hymn, "Lamb of God" (John 1:29)
as a confession of who it is we are receiving and as a prayer for the blessings of
forgiveness, life, and salvation which Christ has promised to give us. Other hymns may
also mark our communion devotion. "The Body of Christ, given for you; the Blood
of Christ, shed for you," the ministers say as they give the Sacrament to the
people. |
| The Post Communion |
As the Lord's table is cleared, we sing a song of rejoicing. This may be the biblical
"Lord, now you let your servant go in peace" (Luke
2:29-32), in which Simeon rejoiced that he had seen Christ, a joy we share
because we have received Christ in the Sacrament. A final Prayer asks that we may carry
out in our lives the implications of Holy Communion. The presiding minister pronounces a
Blessing using either a formula similar to the one that began the Service or the Aaronic
benediction from the Old Testament (Numbers 6:24-26).
A minister speaks words of Dismissal, telling us to "Go in peace. Serve the Lord."
in daily life, which is also a worship of God. We respond with a shout: "Thanks
be to God." |
| This, very briefly, is how Lutherans worship. The Service
points us consistently to the saving work and resurrection presence of Jesus Christ. In it
God speaks and gives to us; we respond with thanks and praise. Such worship links us in
the fellowship of the saints through the centuries. We use forms developed by believers in
various periods of history, all of them growing out of the saving ministry of Jesus Christ
and designed to be appropriate vehicles of Christ's Word and Sacrament. |
●
Contact Us ~ Trinity ELCA ● |
