Worship Notes: Focusing on Jesus' words and works

When we gather for worship each Sunday, our liturgical order is designed to keep our focus on the Bible and on Jesus in particular.  The Common Service is based on what is called "the western rite," distinguished from Eastern Orthodox liturgies.  Its roots go back centuries.  Some might say that our service looks Roman Catholic.  Some say it as an observation; others say it as an accusation.  I will agree with catholic, but not Roman.  In other words, we are doing what the Church has done for over a millennium.  

Most of our Lutheran worship pre-dates Luther by centuries.  Luther and the Lutheran Reformers did not stage a revolution against the Church.  They preserved as much as possible.  What the Church needed was correction, not destruction.  As Lutherans, we are still the church catholic.  That is recognized in our liturgical worship which follows the western rite.

Consider how our service flows, how much it proclaims God's word, and how much it focuses on the life of Jesus.

THE COMMON SERVICE

Invocation -- It is the name into which we are baptized. (Matthew 28:19)

Confession -- To confess is to say the same thing.  God's word shows us that we are sinners (Romans 3:20) who have earned God's curse (Ephesians 2:3).  Therefore, we say the same thing, confessing our sinful nature, our sinful thoughts, words, and actions, and the punishment we have earned for them.  

Kyrie Eleison (Lord, have mercy) -- We appeal to our Lord for mercy. (Mark 10:47)

Absolution -- In the name and in the stead of Christ, the pastor applies God's forgiveness to the penitent based on the name into which we are baptized. (Matthew 18:18; John 20:23)

Gloria in Excelsis (Glory be to God on High) -- We join with the angels who joined in song at the coming of the Savior into the world. (Luke 2:14)

The Service of the Word

The little ordination -- The pastor greets the people in the name of the Lord.  They respond, "And also with you," acknowledging the pastor as Christ's ordained minister.  

Lessons -- God speaks to us in his word.  The Old Testament looks forward to the Christ who is promised.  The Epistles guide us in godly living and sound doctrine.  

Psalm -- We sing the hymns of the Old Testament Church.

Gospel -- We acknowledge that all our Scripture readings are the word of God, but we stand only for the Gospel reading.  The reason?  We stand to honor Jesus whose words and works are proclaimed.  In the other lessons, we hear about Jesus.  In the Gospel, we hear Jesus.

The Creed -- To confess is to say the same thing.  God has told us who he is and what he has done for us.  We say the same thing in the Creed (whether Apostles', Nicene, or Athanasian), summarizing the Christian faith in a clear, concise expression.  The Creeds are recognized as a true Christian confession by all faithful Christians. (Romans 10:9-10)

Sermon -- The pastor proclaims the word of the Lord based on one of the readings, usually the Gospel reading.  He reveals our need for a Savior and then applies the saving work of Jesus to the listeners.  He also delivers guidance, encouragement, and comfort for godly living.

Create in me a clean heart, O God -- Having heard God's word, we pray for the Holy Spirit to work in us to will and to work according to God's will.  (Psalm 51)

Offering -- We present our gifts to support the work of the church both in the local congregation and in the church at large.  We return to God a portion of what he has chosen to give us.

Prayers & Lord's Prayer -- We call upon God's name with our petitions and intercessions, entrusting to God's wisdom, mercy, and rule to do what is best for us.

The Service of the Sacrament

The Preface -- This greeting goes back to the 200's in the Chrisitan Church.

Sanctus (Holy, Holy, Holy) -- We sing the song of the angels in heaven (Isaiah 6:3; Revelation 4:8); for we recognize that our holy Lord is coming to us in a tangible way in the sacrament.  At the same time, he is not coming to stir up fear, but to work salvation in us.  He does not come in his bare glory, but hides his glory in humble form just as he did when he rode into Jerusalem on Palm Sunday.  Therefore, we also sing our Hosannas with the Palm Sunday crowds. (Matthew 21:9)

The Consecration of the Elements -- The elements of bread and wine are set apart for God's holy purpose as we repeat the words of Jesus which he used to institute this blessed sacrament (Matthew 26:26-28; Mark 14:22-24; Luke 22:19-20; 1 Corinthians 11:23-25).  The words do what they say.  As St. Augustine commented, "The word is added and it becomes a sacrament." 

Agnus Dei (Lamb of God) -- The body and blood of Christ are present.  We acknowledge it by praising the Lamb of God who takes away the sin of the world and grants us his peace. (John 1:29; Revelation 5:12)

Distribution of Christ's body and blood -- The feast of heaven has come to earth.  The holy ones receive the holy things, and look forward to the feast that will never end in God's heavenly banquet. (Revelation 19:6-9)

Song of Simeon / Nunc Dimittis (Now Let us Depart) -- We have seen and smelled and touched and tasted the living body and blood of the Lord under the bread and wine we have received.  Having been given the gift of salvation, we are able to depart from the Divine Service and, in fact, this life in peace, just as aged Simeon confessed upon holding the baby Jesus.  (Luke 2:29-32) 

Benediction -- Before God's people depart, God imparts one final blessing.  We end the service as we began it, with God putting his name upon us to mark us as his own and to bless us.  The pastor may use the Aaronic benediction (Numbers 6:25-27) or the Apostolic benediction (2 Corinthians 13:14).