bobjots : redux

Over the years the form of the Divine Service has been adapted, beginning with the further developments of the Deutsche Messe through the Kirchenordnung or Ordinances of the Church during the 16th century onwards. Despite the changes in forms, the primary emphasis of Lutheran worship has been on the work of God. That is why centrality is given to the ministry of the Word and the Sacraments in the liturgy, which are viewed as the gifts of God to humanity.

This differs somewhat from what is generally viewed as the Protestant forms of worship where the focus tend to be on the sacrifices of praise and thanksgiving of the worshipper to God. This doesn't mean that sacrifice isn't important or central to Lutheran worship. Rather it is the relocation of sacrifice, from the altar to the world - as we partake of God's service to us through the Word and the Sacraments, we serve God through our sacrificial service to the rest of God's creation.

This is probably what is meant when they say the whole life of a Christian is a liturgical life, not that we spend every day of the week going for mass and participating in a formal liturgy, but that we constantly live out the liturgy in our daily lives through our service to others. This is where one's daily life is lived out as an act of constant worship; a term that I have heard of many times in the past but never fully understood.

The Divine Service is generally divided into four parts :

• Introduction
  • This is when the presence of God is invoked and when corporate confession of sins is made upon which the presiding priest or pastor proclaims the assurance of the grace and mercy of God which absolves all sins
• Service of the Word
  • This is when the Scriptures are read; usually following a fixed reading calendar known as the Lectionary (readings can be found here); and interpreted in the sermon. An offering from the congregation is also taken as a response in faith (historically this was used to help the poor and the needy) and the church performs her communal role as a priest by representing the world before God in prayer.
• The Sacraments
  • This is when the elements (the bread and the wine) of the Holy Communion is served to the congregation. Lutherans believe that the body and blood of Christ are "truly and substantially present in, with and under the forms" of the elements during the Communion. This, however, isn't transubstantiation as per Roman Catholic beliefs. In the formula of Concord, there is an articulation that "nihil habet rationem sacramenti extra usum a Christo institutum" (nothing has the character of a sacrament apart from the use instituted by Christ).

    This can been interpreted as a rejection of the "sacred" nature of the elements beyond the use as instituted by Christ; ie. the consecration, distribution and reception of the elements. The significance of the elements as the body and blood of Christ is that it is God's gift of forgiveness and mercy to all and serves to strengthen the union between the congregation and God and also between the congregation both among themselves and the larger universal or catholic Church. The communal theme is thus very significant and central in the celebration of Holy Communion.

• Dismissal
  
  • This is when words of assurance on the efficacy of the Communion in giving life, strengthening of faith and the sustenance of hope are proclaimed again by the presiding priest or pastor and a blessing is invoked for the congregation as they are sent out to serve the world.

You can generally see these themes being lived out in these samplings of Lutheran liturgies and order of services (all in the English language):

• Evangelical Lutheran Church of Finland
• Church of Norway
• Evangelical Lutheran Church in America

Now, I grew up at a time when there was quite a bit of controversy regarding the incorporation of contemporary worship songs (and their accompanying instruments and musical styles) in the weekly worship service; especially in the mainline churches. There was a concern that we were abandoning the traditional liturgy for a "free-flow" form of worship.

Today this would seem somewhat laughable since most churches have adopted contemporary music styles in their worship and quite a few have moved away from a printed order of service; although some would still take the pain to clearly define their "traditional" worship services and "contemporary" worship services. Never mind that what's traditional is actually contemporary to those who find them so and what's contemporary has now become tradition. Even the free-flowing mode of worship has become entrenched in its flow to become a latter-day liturgy.

In retrospect, I find the debate then as being a classical case of missing the point. The primary concern of both sides of the debate was on the forms, not the essence, of the corporate worship experience. Its ultimately about getting an understanding about what worship means in the first place. Its not about the performance, although a stellar show-like quality performance does credit to the dedication of those who participate (the same is equally true on the flipside - a simple guitar or organ accompaniment to a less than stellar vocal performance by the participants still shows equal dedication - hey .. I can't help it if I don't have a 3 octave range voice and can't dance to a beat).

Worship is this relational matrix of love where God first showed his love to us and we respond to this love by loving and serving others. We are called to be living sacrifices (Romans 12:1), to be holy and pleasing vessels to God. And this holiness often times is best seen in our service to others.

The Hungarian theologian, Vilmos Vatja, wrote in his book, Luther on Worship (Philadelphia: Muhlenberg Press, 1958),

The Christian brings his sacrifice as he renders the obedience, offers the service, and provides the love which his work and calling require of him. The old man dies as he spends himself for his fellowmen. But in his surrender of self, he is joined to Christ and obtains a new life. The work of the Christian in his calling becomes a function of his priesthood, his bodily sacrifice. His work in the calling is a work of faith, the worship of the kingdom of the world.

How very true!

A friend was telling me just two nights ago how, by the nature of his work that sees him advocating for those who are victimised by bonded labour, he was convicted about his own bondage to certain addictive behaviours. I know that he had been struggling with these personal issues for quite a while but I don't think he had ever tackled them as seriously as he has right now. How's that for sanctification in process? Not via "religiousity"; but by the mere outpouring of service to others.

John Wesley, inspirer of the Methodist renewal, certainly had it right when he identified service as a means of sanctification. Tie that in with Luther's "relocation" of the sacrificial nature of worship from the altar to the world and we are so much more richer in our faith as a result.

I might delve a bit into how my home church, Bangsar Lutheran Church, attempts to bring our worship to this level but this post is already too long as it is. I'll leave that for another day.