Understanding the Liturgical Worship Service: Acts of Entrance Part II

Confession

Explanation: Before we enter the presence of God we must be pure. Thus we confess, or acknowledge, to Him who and what we are: sinners. We are honest- knowing He already knows our sinful condition- but confident of His forgiveness and mercy.
Scripture: for the order, the LSB uses I John 1, Psalm 32, and Psalm 130. Concerning our need for confession: James 5 and Hebrews 10.
Sacramental (God has written His Law in the Bible as well as on our hearts) and Sacrificial (we confess our sin).
Alternatives: (People need to confess their sin; this portion of the service should not be optional, unless private confession is a regular occurance.) I find that most congregations that use their own words for the confession come up short. Either they are too generic (i.e., they tip-toe around the issue of sin) or they are too specific. (e.g. "Lord, forgive us when we eat too much turkey.") Creative Worship usually does a pretty good job of writing confessions that are well-rounded, but also reference the particular season.
Hymns: "Lord, to You I Make Confession" (608) The tune is unfamiliar to many, but well worth learning.

Absolution

Explanation: This is where the pastor, on behalf of Christ, announces to all that they are absolved, or forgiven of their sins. Many Protestants struggle with this, however Jesus says in Matthew 16:19, "I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you free on earth shall be freed in heaven," (translated by yours truly) and in John 20:23, "If you forgive the sins of anyone, their sins are forgiven; if you do not forgive them, they are not forgiven." (NIV)
Scripture: Matthew 16, and John 20.
Sacramental (God assures of His forgiveness in Christ)
Alternatives: Obviously, the Absolution must occur if there has been a confession. Again, check Creative Worship.
Hymns: Jesus Sinners Doth Receive (LSB 609) vv. 1,5-7

Introit (Latin for 'Entrance.')

Explanation: The Introit is usually a Psalm or a paraphrase of a Psalm, with a repeated refrain (Antiphon). Some chant the Psalm responsively, between the pastor and the congregation, others speak it. Once in a while a choir might sing a setting of the Psalm. Chanting is quite foreign to many people, but once learned it can be very effective in creating a numinous (having a wholly other quality) atmosphere.
Historically, this was the beginning of the DS, since Confession and Absolution was done privately. The priest, following the crucifer, et al., would chant the Introit as he made his way up the long cathedral. As the congregation realised what was going on (the bells and incense were big clues), they would turn and face the cross, reminding them that it is the cross that is the focus of God's service for humanity.
Scripture: Ephesians 5 and Colossians 3
Sacramental (God comes to dwell with/in us in His Word)
Alternatives: There are quite a few "contemporary" settings of Psalms out there.
Hymns: There are many paraphrases out there: our LSB has quite a few, the Evangelical Lutheran Hymnary (Evangelical Lutheran Synod) has a few more, and the Cantus Christi (Reformed) has a lot more, let alone Cyberhymnal. See also Hymnoglypt.

Understanding the Liturgical Worship Service: Acts of Entrance Part I

This is a continuation of my series that tries to help explain the elements of the Divine Service. At the conclusion of explanations, I'll also discuss whether something is sacrificial (we serve God) or sacramental (God serves us), what Scripture inspired this element, any (contemporary) alternatives, and any hymns based on that element.

The Divine Service is broken into 4 main sections: the Service of the Word and the Service of the Sacrament, with an introduction (Acts of Entrance) and a conclusion (Acts of Dismissal).

Prelude

Explanation: Members can use the time to tune out their thoughts and cares of the outside world and tune in to the thoughts and cares of the spiritual world, namely our sin and God's solution. The front of the Lutheran Service Book (the LCMS' hymnal) has some very nice prayers that do just this.

Musically speaking, it is a great time to introduce an hymn tune that that may not be familiar to members of the congregation.
Sacrificial (we pray and meditate on His work for us)
Alternatives: While the prelude is optional, it is very useful and can be done effectively across musical boundaries. Controlled silence can be very effectual, but can quickly turn uncomfortable.

Opening Hymn/Gathering Song

Explanation: In purpose, this is a cross between the prelude (focuses our thoughts) and the invocation (invites God's Spirit on the congregation)
Scripture: Psalm 100:4, Psalm 144:5
Both Sacramental and Sacrificial (we sing and invite God's Spirit, Which has already come down)
Alternatives: There are quite a few good "contemporary" songs of invocation.

Invocation

Explanation:

1) We invoke, or call on, the Name of God the Father, Son, and Holy Spirit to bless our service. But there is much more to the invocation.

2) His Name was placed on us in our Baptism and we remember this in the invocation, which is why many make the sign of the cross (first done at their Baptism)

3) Christ tells us that "wherever 2 or 3 are gathered in My Name, there I Am among them." (Matt. 18:20, ESV, capitalisation added).

4) Christ's Name has power. St. John records in his account of the GoodNews that when the soldiers came to take Jesus away, they asked him if He was Jesus. "When Jesus said to them, 'I Am He,' (they) backed away and fell to the ground." (18:6, GWT, capitalisation added)

Scripture: John 18:6, Matthew 28:18-20, I Corinthians 5:4, Colossians 3:17

Sacramental (God comes to us, just as He promised)

Alternatives: The invocation can easily be expanded. For example, "In the Name of the Father Who creates us etc. It's also very easy to make this seasonal. For example, "In the Name of the Son Who (came to us in the flesh, died for us, etc.)." The only danger is making this section too long.

Hymns: Heavenly Father, Jesus Taught Us by Emanuel Cronenwett. It can be found in the Evangelical Lutheran Hymnal; The meter is 87 87 D and I think Hyfrydol (LSB 700) fits it well.

Heav'nly Father, Jesus taught us

Trustingly to call Thee ours;

Lovingly Thy mercy sought us

Early in life's tender hours.

Thou from Satan's realm hast saved us,

Hast adopted us Thine own;

In baptismal water cleansed us,

Given us a fadeless crown.

Heav'nly Father, Jesus taught us

Thus to call Thee, in His Name;

His enduring merits wrought us

Graciously this childhood's claim.

Then with 'Abba, Father!' come we,

Place us wholly in Thy care;

O, let nothing rend us from Thee!

Heed and hear Thy children's prayer.

Heav'nly Father, Jesus taught us

That, where Thou art we shall be;

Hence the Holy Spirit brought us

Into childlike faith in Thee.

In Thine house are mansions spacious,

For the many ransomed blest!

Take us, then, O Father gracious!

There are home, sweet peace, and rest.

Emanuel Cronenwett, alt.

Understanding the Liturgical Worship Service: Introduction

The definition of liturgy is an interesting topic. It can mean, 'traditional,' 'ceremony,' 'work of the people,' or who-knows-what.

I'm going to choose to define liturgy as the traditional order of the Church. Thus a liturgical calendar would include the traditional holy-days, seasons, etc. and a liturgical worship service would include the traditional elements of the Divine Service/ Mass.

There is also the issue of how historical the worship liturgy really is. Some believe it originated in the 3rd-5th centuries, others in the 16th century, still others the early 20th century. All these beliefs have elements of truth.

A brief history: the order of service originated as a Christianisation of the Old Testament worship liturgy. Over time various responses (mostly from Scripture) were added. By the mid 1st millenium A.D., the liturgy would have looked semi-familiar. However, the order to continued to evolve and expand and.by the time the 16th century rolled around, the mass was jam-packed with frivolities; so Luther and his co-horts translated the service into the vernacular and stripped down the liturgy to what they believed were original and essential. As the Lutheran church got older, however, more and more elements of the liturgy were being dropped. In the mid 19th century C.F.W. Walther and other confessional Lutherans once again "restored" the elements of the liturgy to what they believed were historically Lutheran. The early 20th century saw the service translated into English and new tunes to accompany the text.

In reality, the basic outline is from the 3rd-5th centuries, a few elements are from the 16th century, and the final product as we know it is largely from the early 20th century. David Luecke doesn't necessarily agree, but that's another story.

Anyway, many Lutherans are questioning the value of liturgical worship today. Questions are being raised as to its enjoyability, understandability, and relevance. While I don't pretend be an expert, I do believe the liturgy is enjoyable and relevant- especially if one understands what's going on. Therefore, I'm going to make my pitch for the liturgical worship service in future posts.

A Taizé Advent Service

As a student of Concordia University Texas (CTX), I have the wonderful opportunity to go to chapel every day of the week. While they only last 20 minutes, they are able to get away with things that most churches would never be able to. One of those things is the use of a variety of worship styles. Every Wednesday for the past couple of months, we have used a Taizé style of service.


On campus, we have been accompanied by a piano and a (microphoned) guitar. I have heard some that add flute or some other kind of strings. Since the main idea is to meditate on the Word of God, loud or electric instruments are really not appropriate. The lights are dimmed and candles are everywhere. Frankly, I wish we each would be given candles to hold, but...


I decided it would be good to give the general order of worship, including how I might change it to fit a longer time-frame. The original is written in white. My changes are written in the annoying green.


Prelude (based on the hymn or one of the chants)
Invocation and Call to Worship based on Psalm 24
Song (Our Darkness is Never Darkness)
Collect
Announcement of Sinfulness/Confession/Absolution
Lighting of the Advent Wreath
Hymn (Stay with Us, LSB 879)
     L: Jesus Christ is the Light of the World
     C: The Light no darkness can overcome
     L: Stay with us, Lord, for it is evening,
     C: And the day is almost over.
     L: Hope, peace, joy, and love are ours
     C: In the Name of Jesus.
     L: Jesus Christ is the Light of the World

     C: The Light no darkness can overcome

Song (See, I Am Near)

Scripture readings

     L: Through Word and Spirit, now and forever,

     C: The Lord is near.

Sermon Hymn

Sermon/Message

Song (Wait for the Lord) or 

(Magnificat) (Where portions of the Magnificat were read, followed by a sung response of the people)

Prayers

      L: Let us pray to the Lord.

      C: Lord, have mercy. (LSB 943 or 944)

Lord's Prayer

Benediction

Song (In the Lord I'll Be Ever Thankful) or (Nunc Dimittis)

Postlude

Bible Vocabulary: Words that Should Be Replaced. Part I

Continuing the theme of words made up in the past, let's examine the word 'gospel.'


'εὐαγγέλιον' was originally translated 'Godspel.' At the time it was created, the word made sense. The word 'good' rhymed with toad at the time and the word 'spell' meant to pass along information. Furthermore, it was an accurate "calque" translation: 'eu' means 'good/positive' and 'αγγέλιον' means 'news/message.' Godspell eventually dropped the d and the o was shortened. 


Now, however, the word 'Gospel' refers specifically to the 'Good News' that through Christ's death and resurrection we are liberated from the Law. This is to contrast generic good news, such as the fact that the Mariners traded away Yuniesky Betancourt.


There is a new problem, however: English speakers who have had little to no contact with Christianity often don't know what the word 'Gospel' means. The God's Word translation simply uses the words 'Good News,' including the capitalizations. That's okay, but it is not as catchy as 'gospel.' Another possible solution is to shorten the words 'good news' to 'goonews.' (oo as in 'book') This method, however, doesn't seem as successful as the first time. :)


Adding to the confusion is that the term 'Gospel' can also refer to one of the four accounts of the Gospel story. Then there's the issue of 'Gospel Music.'


My solution: go with the GW translation and capitalization. Those who know the meaning of 'gospel' will understand the reference and those who don't will understand the meaning. Like now, whenever the word 'gospel' is used, an explanation or footnote can be given.



Since my blog deals with things liturgical, let me explain what I'm envisioning.
Printed in a bulletin/hymnal, I would place an asterisk next to the words 'Holy Gospel' and place a footnote that explains the meaning of the word. (e.g. pg. 157 in the LSB)


Hymns might be different, though. Some hymns should retain the word 'Gospel' with a footnote. Some, however, could be replaced. Which ones are which? Perhaps one should leave alone the hymns people know, but alter those less-known. I would provide examples, but my searches only led to LSB 580 (The Gospel Show's the Father's Grace), which explains what the word 'gospel' means.

Bible Vocabulary: Words that Should Remain. Part I

When Christianity first came to the Anglo-Saxons (Brits, essentially), there were many concepts that had to be explained. Most of the concepts had words in other languages. While some were borrowed directly from Latin (for example 'justify'), many words were "translated" by making up words. Here are a four of those.


1) 'Trinity' was translated 'Threeness.' It certainly doesn't have the ring that 'Trinity' does, but it gets the message across. 'Tri' is translated 'three' and 'ity.' What I don't like about either 'Trinity' or 'Threeness' is that it doesn't really explain the Unity part. An alternative is 'Three-in-One,' but this is a mouthful. 'Triunity' is okay, but it's my understanding that this was the original pronunciation for 'Trinity' but was shortened. 'Triune God' works, but again, it has no ring.


My conclusion: While I think Threeness is preferable to Trinity in conveying a meaning, it just sounds stupid. I vote we keep 'Trinity.'


2) 'Divinity' was translated 'God-kindness.' Now, how that worked, I don't know. Furthermore, I think most English speakers understand what 'divinity' means. But to create a new word, what about translating the Hebrew word 'חֶסֶד'? Coverdale invented the term 'loving-kindness' for this, but 'God-kindness' would be a syllable shorter. 


My conclusion: In reality, חֶסֶד is one of the most difficult words to translate and no English term can do it justice. 'God-kindness' works, but sounds a lot like a word found in The Message. Maybe transliterating the Hebrew and providing a footnoted definition would be the best solution. This is what is sometimes done with the Greek word 'αγάπη.'


3) Atonement: This word has actually stuck around. When pronounced "at-WUN-ment," the word makes more sense. However, this takes a bit longer.


My Conclusion: continue the original spelling, but pronounce it 'at-one-ment' and when someone asks, tell them it's your accent. :)


4) Pardon was translated 'forgive.' The Latin 'par' meant 'for.' It is related to the Spanish "para," the Italian "per," the French, "pour," and probably a Romanian and Portuguese word, as well. 'Don' is from the verb meaning 'to give.' It is related to the English 'donate.' 
While both words are understood in English, the word 'pardon' carries with it an extra weight; it is often used in reference to a judicial or governmental person 'pardoning' a criminal. Often, the pardoning is controversial because a large portion of the population believes that the recipient has not gotten her/his deserved punishment. Similarly, God grants us pardon in spite of our deserving punishment.


My Conclusion: Use the word 'forgive' when referencing typical human activity. Use the word 'pardon' when referencing God's pardoning of us as well as what we humans are to be doing.


There are a number of other words that were invented and fell out, but most of them have to do with Roman hierarchies, etc.


My conclusion to my conclusions: most difficult words need to be explained to people. Whether one uses footnotes, Bible studies, sermons, or blogs, we as Church need to educate people.

Introduction

I love to study languages. I know, I know: I'm a nerd. Anyway, my consolation is that I hate learning them. Anyway, my studies have led to this basic fact: all languages evolve and devolve.
Languages don't just appear and disappear, with one notable exception, of course. Language is constantly changing in order to serve the people who speak it. This generally means that a language is constantly creating new words while existing ones are being altered.
We can see this in the English language. The word 'e-mail' is now in the dictionary. It describes something that had not existed in the past. Yet the word 'because' is now often pronounced 'cuz' in order to facilitate a quicker speaking pace. Looking further into history, the word 'four' used to be pronounced 'FAY-oh-wer.' It has devolved from three syllables to one for obvious reasons.
In my next post, I'll discuss some words that were created in the English language to describe something that had previously not existed: Christianity.

Welcome, etc.

To begin, I would like to introduce the English Reformer William Tyndale:

William Tyndale was a pioneer in many respects and for many reasons. Most notably he was the first to translate the Bible into English from the original Greek and Hebrew. Unfortunately, however, he was martyred before he could complete his translation. Interestingly, there are many passages that he translates more clearly than the Authorised Version (KJV) would nearly a century later.

However, because it is still archaic to our modern ears, I have taken the liberty of updating it a bit. I have modernised the spelling of most words, re-arranged word order, replaced archaic words, tried to make it a bit more inclusive (where appropriate) and altered punctuation. Most of the updates are not scholarly, though; if you have any suggestions, let me know.

Throughout the church year(s), I will post updates of his translations of the lectionary readings.