Traditional Worship
Worship
THE WINGS OF WORSHIP
Opening Activities
1. Prayer
2. Sing "Kum Ba Yah"
3. From where do you think our present form of worship came?
Information
Christian worship arose from Hebrew tradition and worship. Jesus and his early followers were of Hebrew descent. It is, therefore, important to take a look at the influence of this rich heritage.
The major influences were the temple, the synagogue, and the home. The service of the Word has its beginnings in the tabernacle and the temple. Hebrew family worship was the training ground of the youth.
When the temple was destroyed at the time of the Babylonian captivity, Israel faced the civil and theological on its own. However, a complete record of the liturgical development of the church does not exist. The record is very sketchy. There is clear evidence that worship existed. In fact, Scripture says that the early church gathered and worshiped in the temple (Acts 2:46; 3:1). We do not have any formal liturgies, but we do have some liturgical fragments: the Magnificat (Luke 1:46-55), Benedictus (Luke 1:68-79), Nunc Dimittus (Luke 2:29-32), Hymn of Kenosis (Philippians 2:6-11), and a possible eucharistic (communion) sermon (John 6:35-50).
This brings up an interesting problem to those who say that they are going to return to the New Testament form of worship. The problem is that it is not certain what the actual practices of the early church were. We do know that the Holy Spirit did not die nor did the church. The Holy Spirit is always with us to guide us in our worship. The church is first a living organism, not an organization.
We can and, indeed should, return to the Christian Scriptures (New Testament) for theological presuppositions and to gain insight and guidance. It is not a book with prescribed rites and ceremonies, nor the insistence upon the lack of these. The principles are there to be worked out by us in our worship as we offer the offerings of worship.
Two of those principles to be found in the Christian Scriptures are: (1) "in spirit and in truth (John 4:24, NIV)" and (2) "in a fitting and orderly way (1 Corinthians 14:40, NIV)."
An Order Of Sunday Worship
While the people are gathering in the Lord's name, a number of things can be done. This is a time for informal greetings, conversations, announcements, welcoming and many other things.
The greeting is the call to worship. It is greeting in the Lord's name and declaring God's presence in the worship. This is to set the place and time apart for God.
The hymn of praise is to call worshipers together as a unit of praise-giving people. This hymn ought to be objective, that is, it should focus on God and not the experience of humanity. (Hymns interspersed in the service were a later development of the church.)
The opening prayer(s) could be the prayer of the day, confession and pardon, or a litany (prayer where the congregation makes the same or almost the same brief response). A responsive prayer is also proper, as is a collect (a short prayer with an address, descriptive clause, petition, result and conclusion). (Prayers were a part of the synagogue worship.)
The act of praise is optional. If the prayer is confession and pardon, the act of praise is for forgiveness - the "In Excelsis Deo" could be used. The Gloria Patri is not used as well here as at the conclusion of a psalm. The call to worship could be followed by a psalm which could be followed by the Gloria Patri. (Praise was a part of the synagogue service.)
The prayer of illumination is optional. It is the invocation of blessing of the Holy Spirit on the Word. More than one prayer is not needed. If there is an opening prayer, a prayer of illumination is not necessary although we certainly want illumination.
The Scripture lesson is read for the people to hear the Word of God. It is read and not recited. Recitation is a preaching device and should be saved for later. At the end of the reading the reader can also say, "This is the Word of the Lord," to which the congregation can respond, "Thanks be to God." (The law and the prophets were read as a part of the synagogue service.)
The psalm is a response to the reading of the Word: a metrical form of the psalm is very appropriate. The psalm is optional at this point.
Another Scripture lesson is optional. If a psalm is read or sung, it may be wise not to have another lesson here.
A hymn or song related to the Scriptures of the day or an alleluia may be sung.
The gospel lesson was read to a standing congregation in the early church. This is most certainly still appropriate.
Of course, the sermon is God's message through the speaker to those present. One or more of the Scripture lessons is interpreted. (The synagogue service also had a sermon.)
The response to the Word may include many things. A hymn of invitation or response is very appropriate. This is a proper time for confirmation, baptism, reaffirmation , reception into membership and a creed.
Concerns and prayers, a time for brief intercessions, petitions and thanksgiving, may be prayed by the leader or spontaneously by members of the congregation - a litany of prayer or pastoral prayer may be offered here. Confession and pardon may be done here when there has not been one earlier. The leader leads the people to confession of sin and declares that God has forgiven.
The peace is the people offering one another signs of recognition and love. It may be a handshake, or a "holy kiss." It may involve the exchange, "The peace of the Lord be with you," with the reply, "And also with you."
The offering, which is a sign of commitment, can be received here as a response to the Word of God.
If there is to be no eucharist (communion which takes the place of the animal in the temple), a prayer of thanksgiving, a hymn and dismissal and blessing can be offered at this time.
The benediction is a statement to the people with God's blessing (people are looking up at the leader). It was a part of the synagogue service.
The basic service of the Word (service without the eucharist) comes to us from the daily office (prayer service) of the monastic orders. The sermon, offering and hymns were added to the service later.
Conclusion
Our present understanding of worship is influenced by the Hebrew tradition and the practices of the early church. Let us recognize and build on that history. However, let us never be bound to a form. We must remember that the form is the vehicle.
Discussion Questions
1. How do we train our youth?
2. What do you think was included in New Testament worship?
3. What is the difference between the church and a civic club?
4. What are the Hebrew influences on our forms of worship?
5. What are two guidelines for New Testament worship?
Evaluations
Have course participants complete the weekly evaluation form from page 63 (you may make copies) and hand it in at the end of the class period.
1. Prayer
2. Sing "Kum Ba Yah"
3. From where do you think our present form of worship came?
Information
Christian worship arose from Hebrew tradition and worship. Jesus and his early followers were of Hebrew descent. It is, therefore, important to take a look at the influence of this rich heritage.
The major influences were the temple, the synagogue, and the home. The service of the Word has its beginnings in the tabernacle and the temple. Hebrew family worship was the training ground of the youth.
When the temple was destroyed at the time of the Babylonian captivity, Israel faced the civil and theological on its own. However, a complete record of the liturgical development of the church does not exist. The record is very sketchy. There is clear evidence that worship existed. In fact, Scripture says that the early church gathered and worshiped in the temple (Acts 2:46; 3:1). We do not have any formal liturgies, but we do have some liturgical fragments: the Magnificat (Luke 1:46-55), Benedictus (Luke 1:68-79), Nunc Dimittus (Luke 2:29-32), Hymn of Kenosis (Philippians 2:6-11), and a possible eucharistic (communion) sermon (John 6:35-50).
This brings up an interesting problem to those who say that they are going to return to the New Testament form of worship. The problem is that it is not certain what the actual practices of the early church were. We do know that the Holy Spirit did not die nor did the church. The Holy Spirit is always with us to guide us in our worship. The church is first a living organism, not an organization.
We can and, indeed should, return to the Christian Scriptures (New Testament) for theological presuppositions and to gain insight and guidance. It is not a book with prescribed rites and ceremonies, nor the insistence upon the lack of these. The principles are there to be worked out by us in our worship as we offer the offerings of worship.
Two of those principles to be found in the Christian Scriptures are: (1) "in spirit and in truth (John 4:24, NIV)" and (2) "in a fitting and orderly way (1 Corinthians 14:40, NIV)."
An Order Of Sunday Worship
While the people are gathering in the Lord's name, a number of things can be done. This is a time for informal greetings, conversations, announcements, welcoming and many other things.
The greeting is the call to worship. It is greeting in the Lord's name and declaring God's presence in the worship. This is to set the place and time apart for God.
The hymn of praise is to call worshipers together as a unit of praise-giving people. This hymn ought to be objective, that is, it should focus on God and not the experience of humanity. (Hymns interspersed in the service were a later development of the church.)
The opening prayer(s) could be the prayer of the day, confession and pardon, or a litany (prayer where the congregation makes the same or almost the same brief response). A responsive prayer is also proper, as is a collect (a short prayer with an address, descriptive clause, petition, result and conclusion). (Prayers were a part of the synagogue worship.)
The act of praise is optional. If the prayer is confession and pardon, the act of praise is for forgiveness - the "In Excelsis Deo" could be used. The Gloria Patri is not used as well here as at the conclusion of a psalm. The call to worship could be followed by a psalm which could be followed by the Gloria Patri. (Praise was a part of the synagogue service.)
The prayer of illumination is optional. It is the invocation of blessing of the Holy Spirit on the Word. More than one prayer is not needed. If there is an opening prayer, a prayer of illumination is not necessary although we certainly want illumination.
The Scripture lesson is read for the people to hear the Word of God. It is read and not recited. Recitation is a preaching device and should be saved for later. At the end of the reading the reader can also say, "This is the Word of the Lord," to which the congregation can respond, "Thanks be to God." (The law and the prophets were read as a part of the synagogue service.)
The psalm is a response to the reading of the Word: a metrical form of the psalm is very appropriate. The psalm is optional at this point.
Another Scripture lesson is optional. If a psalm is read or sung, it may be wise not to have another lesson here.
A hymn or song related to the Scriptures of the day or an alleluia may be sung.
The gospel lesson was read to a standing congregation in the early church. This is most certainly still appropriate.
Of course, the sermon is God's message through the speaker to those present. One or more of the Scripture lessons is interpreted. (The synagogue service also had a sermon.)
The response to the Word may include many things. A hymn of invitation or response is very appropriate. This is a proper time for confirmation, baptism, reaffirmation , reception into membership and a creed.
Concerns and prayers, a time for brief intercessions, petitions and thanksgiving, may be prayed by the leader or spontaneously by members of the congregation - a litany of prayer or pastoral prayer may be offered here. Confession and pardon may be done here when there has not been one earlier. The leader leads the people to confession of sin and declares that God has forgiven.
The peace is the people offering one another signs of recognition and love. It may be a handshake, or a "holy kiss." It may involve the exchange, "The peace of the Lord be with you," with the reply, "And also with you."
The offering, which is a sign of commitment, can be received here as a response to the Word of God.
If there is to be no eucharist (communion which takes the place of the animal in the temple), a prayer of thanksgiving, a hymn and dismissal and blessing can be offered at this time.
The benediction is a statement to the people with God's blessing (people are looking up at the leader). It was a part of the synagogue service.
The basic service of the Word (service without the eucharist) comes to us from the daily office (prayer service) of the monastic orders. The sermon, offering and hymns were added to the service later.
Conclusion
Our present understanding of worship is influenced by the Hebrew tradition and the practices of the early church. Let us recognize and build on that history. However, let us never be bound to a form. We must remember that the form is the vehicle.
Discussion Questions
1. How do we train our youth?
2. What do you think was included in New Testament worship?
3. What is the difference between the church and a civic club?
4. What are the Hebrew influences on our forms of worship?
5. What are two guidelines for New Testament worship?
Evaluations
Have course participants complete the weekly evaluation form from page 63 (you may make copies) and hand it in at the end of the class period.
