Understanding the Divine Service: Overall

It's been a while, but... looking at the Divine Service as a whole, 3 major themes emerge. First, the Divine Service celebrates the incarnation, when God the Word became flesh and dwelt among us. The Service of the Word builds up to the hearing of God's Word by greeting Him, praising Him, and asking the Holy Spirit to open our ears, mind, and body to Him. And yet the focus is very much on the fact that the Word is coming to us. (This is why it might be best to have the lessons read, and even the sermon given, from within the midst of the congregation.) Then the Service of the Sacrament builds up to the eating and drinking of the Word-Made-Flesh, again by greeting Him, praising Him, and asking the Holy Spirit to make us worthy partakers of Him. Again, the focus is very much on the fact that the Word-Made-Flesh is coming to us.

Second, the Divine Service models the life of the believer. Just like our baptism/acquittal shoves us into walking the path of righteousness, so also the Invocation is the catalyst for the rest of the Divine Service; like the Christian life is spent receiving Christ’s Spirit and doing His work, so also everything after the Invocation is for the believer’s sanctification. And what is sanctification, but seeing one's utter need for and full dependence on Christ? Thus, the back and forth rocking of the Law and Gospel, cradled in the many parts of the Divine Service (Confession then Absolution, Kyrie then Gloria, etc.), mimics the believers' acknowledgement of their need for Christ (hallowing) and the joy that comes from getting Him (hallowed living).

In this way, the Divine Service has a decidedly missional focus. Furthermore, the almost constant recitation of Who Christ is and what He has done for His people (in the Gloria/Hymn of Praise, Creed, Sanctus, Agnus Dei, Nunc Dimittis, Prayer of Thanksgiving, etc.) mimics the kind of witness that believers give, not merely in the layout of words or because the witness comes from the joy of getting Christ, but in the fact that since the witness is scripted, the worshiper need only read the words given them, so as to repeat them out loud. This is almost exactly like the Holy Spirit speaking words of witness, Mark 13:9-11.

So, if one were to summarize the whole Divine Service, one might say that Christ comes down into the midst of His people and changes their lives, turning them from looking down at their navels, and up, out at their neighbor in need.

(In posts to come, I hope to talk about other themes and doctrines, and orders of service that might portray them.)

Understanding the Liturgical Worship Service: Acts of Exit

Benediction

Historically: Like the Nunc Dimittis, this was not originally in the Mass, but added by Martin Luther, replacing the Ite Missa est (basically meaning, "y'all can go, now, the mass is over")

Explanation: This is the Aaronic blessing, the one which YHWH commanded Moses to give to the people, to put "My Name on them". Just as we began the Divine Service in His Name, so we end in His Name.

Sacramental: God puts His Name on us.

Scripture: Numbers 6:24-26

Alternatives: How 'bout this one?

Hymns: May the Grace of Christ Our Savior

Postlude

Explanation: While the prelude was about music for meditation, the postlude is more about getting folks excited about the Gospel they have just heard. Unfortunately, this also gives rise to that when you go into church, you hear sad music, but when you leave, it's happy music. Some organists combat this by playing fiery renditions of hymns sung during the service.
Alternatives: For Good Friday (and some congregations add Maundy Thursday), there is no postlude, but instead everyone leaves in silence.

UPDATE: Understanding the Liturgical Worship Service: Service of the Sacrament Part V

Since posting this, I found an hymn by Emanuel Cronenwett that would serve as an alternative hymn for the Nunc Dimittis.

Distribution

Explanation: Jesus physically comes to us in, with, and under the forms of bread and wine, thereby forgiving our sins and strengthening our faith.
Sacramental: Hence the name.
Scripture: Matt 26:26-28, Luke 22:19-20, I Cor 11:23-25.

Nunc Dimittis

Historically: This was not originally a part of the Mass, but instead from the Order of Compline, or Nightsong, sung at the close of the day. I believe it was Martin Luther who put it into the Divine Service.
Explanation: The Nunc Dimittis, or "Lord, Now Let Your Servant Go in Peace," is the song Simeon sang after seeing the fulfillment of God's promise in the baby Jesus in the temple. We too can sing these words of praise and thanks, since we too have seen the Lord's salvation in Jesus Christ. What can give Heathen/Gentiles like us truer peace than this?
Sacrificial: We sing God's Word back to Him.
Scripture: Luke 2:29-32
Alternatives: I'm not aware of any contemporary settings, but see below for alternative texts.
Hymns: LSB 937-938. Also the following, by Emanuel Cronenwett, written in 1876 and published in his "Hymns and Poems" of 1926, and updated just enough so no one notices. Since the meter is LM (88 88), I think PUER NOBIS NASCITUR (LSB 344) would be fine.

Now lettest Thou Thy servant, Lord,

Depart, according to Thy Word,

In peace; for lo! mine eyes have seen

Thy rich salvation from all sin.

By grace divine my soul is fed

With living drink and living bread;

Fed like a branch of Thee, the Vine,

Thy life is mine, and I am Thine.

I live, for Jesus lives in me;

I die, O death, to sin and thee!

Thus living, dying, Jesus saith

My soul shall never taste of death.

Lord, I am weak, be Thou my Stay!

Guide my frail feet along the way;

O help me live the life of faith,

So that I die Thy people's death.

When Thou shalt in Thy glory come

To gather all Thine Israel home,

Then shall my body rise again,

And clothe my soul in light. Amen!

OR

Thank the Lord

Explanation: This is an alternative text to the Nunc Dimittis. Certainly receiving Christ's body and blood is something to thank, praise, and glorify God for, and certainly He recalls His promises, as He did to Simeon, but the rich imagery of the Nunc Dimittis is just not to be found in this text, however joyful the musical setting might be.
Sacrificial: We sing our thanks to God.
Scripture: Any psalm of praise.
Alternatives: Nunc Dimittis
Hymns: May God Bestow on Us His Grace (LSB 823-4), O Jesus, Blessed Lord, to Thee (LSB 632), Sent Forth by God's Blessing (642), O Lord, We Praise Thee (LSB 617)

Thanksgiving/Post Communion Collect

Explanation: Just as with every other Christian meal, a prayer is said, thanking God for His gifts of food, drink, life, salvation, and Christ- in this case received all at once!

Understanding the Liturgical Worship Service: Service of the Sacrament Part IV

(Before I begin, let me give a quick plug: I've started another blog to not keep up on; this one will only be presenting less familiar hymns, as well as alternative translations to familiar ones. Most of these will be by other folks, although I might alter a few things, since these hymns are in public domain (i.e. older). Hopefully it will be more devotional and less academic/controversial.)

Words of Institution

Explanation: These are the very words that Jesus said when He instituted the Sacrament of Holy Supper. "Because the Words (verba) of Institution are the very heart of the sacramental action, they should always be employed. It is through Christ's word and its power, not through the action of the celebrant, that Christ's body and blood are present in the bread and wine." (Theology and Practice of The LORD'S SUPPER, CTCR Doc, 1983).
Sacramental: The are Christ's very words.
Scripture: Matt 26:26-28, Luke 22:19-20, I Cor 11:23-25
Alternative: Some chant this, some just speak it. I suppose having soft piano music in the background (like some do during prayers) might be okay, but this can very easily become distracting, so care should be taken.

Pax Domini

Explanation: Pax Domini means "The peace of the Lord." When the risen Christ first physically appeared to His apostles in the upper room, He greeted them by saying, "Peace be with you." In the same way, Christ is about to physically appear to us in, with, and under the forms of bread and wine.
Sacramental: Christ gives us His peace.
Scripture: Judges 6:23, John 20:19-20, Romans 5:1-2
Alternatives: Some congregations "share the peace" with each other at this time. It's slightly disruptive, but it's a liturgical answer to just greeting each other before the first hymn.
Hymns: no

Agnus Dei

Explanation: This song, spoken by John the Baptist in John 1, has been in use since the 8th Century, maybe even earlier. Thrice we call upon the Lamb of God to hear us, have mercy on us, and take our sins away. This is an illusion to the Exodus of the folk of Israel, where a first-born, spotless lamb was sacrificed, it's blood painted on door frames, and eaten by the household, so that their lives would be spared. Likewise, Christ lived a spotless (free of sin) life, was sacrificed on the cross, His blood placed on the door frame of our hearts (figuratively speaking), and eaten in the forms of bread and wine. Therefore, our eternal lives are spared. In this manner, He "grant(s) us peace."
Sacramental: We sing the words of Scripture back to God.
Scripture: Exod 12:1-23, I Cor 5:7b, I Pet 1:19-20
Alternative: Michael W. Smith has a song called "Agnus Dei," but the text is different. I'm not aware of any other versions.
Hymns: The only hymn version I know is found in the DS IV in LSB.

Understanding the Liturgical Worship Service: Service of the Sacrament Part III

Prayer of Thanksgiving/Eucharistic Prayer

Historical: This is a prayer that was once in the Divine Service, then taken out, then re-introduced ignorantly and incorrectly in LBW, before be properly re-introduced in the LSB. I'm not going to go into the details here, though; suffice it to say that there is nothing to be afraid of in the LSB version of prayer of thanksgiving.
Explanation: Thanking God for His Holy Supper. The prayer is essentially a retelling of God's Salvation History, and historically can get pretty lengthy. It is often adapted to fit the liturgical season/holiday, as well, focusing on whatever particular event is relevant. The practice of re-telling important tales goes back to Hebrew/Old Testament culture and so the Prayer of Thanksgiving is merely an extension of that practice.
Also note: LSB's version also includes a bit where we ask God that we worthily receive His body and blood, replacing the Exhortation, which I'll discuss later.
(The word 'Eucharist' comes from the Greek word for 'thanks' and it's because of this prayer that some call the Lord's Supper the 'Eucharist.')
Sacramental: We tell back to God what He has told us in His Word.
Scripture: Matthew 26:6
Alternative: a bunch of DS settings exclude this
Hymns: no

Exhortation

Explanation: A number of hymnals (especially older ones, but also the ELH) include this. Taking Paul's warning that one should examine one's self before eating and drinking our Lord, this is basically a just that: an review of the fact that we are sinful beings in need of God's mercy and forgiveness, which we receive in Jesus' body and blood. Most LCMS congregations either hope that folks do this on their own, or they hope that folks pay attention to the Prayer of Thanksgiving.
Please don't think that I'm condemning the (compilers of the) LSB; nor am I condemning congregations that leave Paul's exhortation up to the members. I'm simply saying that this is an historical part of the Lutheran Divine Service and that it's not 100% wrong. I think the LSB did a fine job of keeping the exhortation in mind, both in the "Prayers for Worship" on the inside cover, as well as in the Prayer of Thanksgiving.
Sacramental: We examine ourselves.
Scripture: I Corinthians 11:27-29
Alternative: LSB inside cover
Hymns: a bunch of hymns ask God that we worthily receive His body and blood, but these are more appropriate during Communion than before, really

Lord's Prayer

Explanation: I'm going to skip over the meaning of Jesus' words and just talk about their relationship to the Lord's Supper.
Our Father in Heaven: we acknowledge that God is in heaven (despite what some think)
Let Your Name be hallowed: His Name is hallowed when His people do what He says: like eating and drinking His flesh and blood.
Let Your kingdom come: We are about to sing the song of all the company of heaven, and feast on Christ, the Lamb of God. This truly is "heaven on earth."
Let Your will be done on earth, just like it is done in heaven: "This do in remembrance of Me."
Give us today our daily bread: Um, pretty self-explanatory
And forgive us our guilts, as we have forgiven or guilters: "Shed for you for the forgiveness of all your sins."
Save us from trial/temptation/accosting, but allay us of evil: what is more refreshing and enlivening than Jesus' body and blood?
Yes, folks, there is a reason this prayer is not said along with all the other prayers.
Scripture: Matthew 6:9-13
Alternatives: I'm sure there are contemporary songs on the Lord's Prayer. (Please don't sing that schmalzy one from the 40's?- it's awful and anyone without gray hair probably despises it.)
Hymns: LSB 957-959; there are others, too

Understanding the Liturgical Worship Service: Service of the Sacrament Part II

Sanctus (Holy)

Explanation: Like the Gloria in excelsis, the Sanctus is the song the angels sang, but this time in the presence of their exalted Lord and in the vision of Isaiah the prophet. Why is this important? We sinful, deathly, and very earthly beings are eating and drinking the flesh and blood of a sinless, once dead but now living, and very earthly-yet-heavenly Being; that is to say, at the Lord's Supper heaven and earth meet. We are about to experience our Lord Christ: a foretaste, a preview of the feast to come. And so we sing the song we'll sing when we meet Him then.
'Hosanna' means 'save us now,' although it is a word of praise, since we have the Hope and assurance that indeed our Messiah has saved us by His death and resurrection, and He heals us with His true body and blood.
Sacramental: We sing back what has already been told to us in Scripture.
Scripture: Isaiah 6:3
Alternative: Revelation Song (this could also incorporate the Agnus Dei); please don't sing Hosanna, since it really doesn't deal with our text, nor is it 100% theologically sound.
Hymns: LSB 960-961; There also have been a number of attempts to turn Holy, Holy, Holy (LSB 507) into the Sanctus, including by Jaroslav Vajda.

Benedictus

Explanation: The Benedictus (Blessed) is taken from Psalm 118 and said by the crowds when Jesus bodily entered Jerusalem, just like our risen and uplifted Lord is about to bodily enter us. Hosanna means "Lord, save us," and was used for the entrance of the King, akin to "God save the King." Jesus, our heavenly King, makes His entrance.
Sacramental: We sing back what has already been told to us in Scripture.
Scripture: Psalm 118:25-26, Matthew 21:9
Alternative: I'm not aware of any.
Hymns: All Glory, Laud, and Honor (LSB 442)

Understanding the Liturgical Worship Service: Service of the Sacrament Part I

The third portion of the service, the "Service of the Sacrament (of the Altar) now begins. Here on, be hyper-sensitive to any language that might relate to Communion: you might be surprised how many phrases with double meanings await you in this section of the liturgy.

Salutation

Explanation: For a few notes on what a salutation is, see my earlier post.
Yet because of its placement, there is another angle (and another Bible verse) that comes into play: Luke 1:28. When the angel Gabriel comes to tell Mary that she is going to be the mother of the Messiah, he greets her by saying, "The Lord is with you." While this was a normal greeting of the time, it was also a pun: the Lord  (Jesus) was physically inside of her! So too does the pastor, God's messenger, announce that the Lord is with us, before we are about to physically receive Jesus in our bodies.
Sacramental: We repeat God's Word to each other.
Scripture: Ruth 2:4; Luke 1:28 (my second complaint of the LSB is that they did not include this reference)
Alternative: it's so short and so meaningful, I don't see a reason to want/need an alternative
Hymns: I'm not aware of any.

Sursum Corda

Explanation: The pastor exhorts the congregation to think not on earthly things, but on heavenly things. Upon pondering things heavenly, we realise what great gifts He has given us, we naturally thank Him.
Sacrificial: we turn our thoughts to God
Scripture: Philippians 4:8; Colossians 3:1
Alternative: I suppose, reciting Colossians 3:1.
Hymns: Lift Up Your Hearts, by Henry M. Butler, although some alteration to the text might be preferable.

Proper Preface

Explanation: (The word "preface" means forward/introduction. Literally "beforeface" or "beforehand.") The Preface is one of the most ancient elements of Christian worship. As we prepare to receive our Lord's true body and true blood, we lift up our hearts to God and thank Him for this meal. The Proper Preface focuses our minds on the seasonally appropriate aspect of the life of Christ, Who comes to us in this meal. Those not receiving Communion are invited to meditate on the words and prayer, knowing they too receive the forgiveness of sins through faith in Christ Jesus.
Sacrificial: We pray to God.
Scripture: usually based on the Gospel story of the day or season.
Alternatives: the LCA(ustralia) website. By clicking on the season of the church year and then on the specific Sunday, you will have popped up an rtf file. Scroll down to where it says "Seasonal Preface" and make your decision. Some prefaces may be more preferable than others.
Another option would be to replace difficult terminology or phrasing, leaving the spirit of the preface in-tact.
Hymns: I'm not aware of any.

Understanding the Liturgical Worship Service: Service of the Word Part V

Hymn of the Day

Explanation: This is the main (sometimes called 'chief') hymn of the day that focuses on the theme of the Gospel reading and the sermon.
Sacrificial: We sing to God
Scripture: Ephesians 5:19
Alternatives: Depending on the theme of the sermon, there might be contemporary songs out there. If one does a mixed service, this might be the time to insert the hymn, as most "contemporary" songs are not story-specific.

Sermon

Explanation: This is the part of the service where the pastor takes the theme of the day and applies it to his congregation and her times. A good sermon, like the liturgy, will properly distinguish and apply both the Law and the GoodNews. While it may not always be received well, it should always be what one needs to hear; not what the world has to say, but what God has said.
Sacramental: We hear God's Word.
Alternatives: When done well, narrative sermons (i.e., those given from the eyes of a Biblical character) can be a welcome change of pace and put a new perspective on a familiar theme. Art displays, etc. can be effective if they are presented tastefully. Sermon series can also be a good way to delve deeper into a particular theme, story, or idea.

Prayer of the Church

Explanation: This prayer is a bridge between the Service of the Word and Sacrament, serving as a response to the Word and a preparation for the Sacrament.
Sacrificial: We pray to God.

Offertory: What Shall I Render

Explanation: This serves also as a bridge between the Service of the Word and of the Sacrament and is an acknowledgement that while we cannot repay the Lord for what He benefits of His Word and Sacrament, we can give our lives in worship as a sacrifice to Him. There are some beautiful allusions: an alternative name for Communion is 'Eucharist,' which means 'thanksgiving;' "call on the Name of the Lord' is an Hebrew idiom meaning 'worship;' the 'cup of salvation' alludes to the drinking of Christ's blood; when we take Communion, we proclaim that we are in doctrinal agreement with them; this is, of course, done in God's house (church bldg), and the new Jerusalem is the body of believers on Christ.
Scripture: Psalm 116
Sacramental: We sing God's Word back to Him.
Alternatives: see below
Hymns: Try this one.

Offertory: Create in Me

Explanation: The "Create in me" is a prayer that God would cleanse our hearts from sin, deepen and strengthen our faith, give us divine joy, and prepare us for the Word-Made-Flesh. How does He cleanse our hearts, strengthen our faith, and give us divine joy? He does all this in the giving of His very body and blood.
Scripture: Psalm 51
Sacramental: We sing God's Word back to Him.
Alternatives: This has become a standard in some circles. You can hear the original artist sing it here.
Hymns: LSB 704 (Renew Me, O Eternal Light), LSB 956 (Create in Me)

Offertory: Let the Vineyards Be Fruitful

Explanation: While there is only one setting in the LSB (955), I've seen this text set to a number of different tunes so I'm giving it its own category. The vineyards refers to John 15:5; numerous times the Psalms refer to his cup overflowing- our cup of blessing is the cup Jesus blessed on "the night in which He was betrayed;" we ask God to take the seed of faith that He has planted in us and strengthen that faith with His very body, the bread of eternal life; the hope and dream of all is to live forever with Christ; we further ask Him to be physically present in the meal that is but an appetizer of the feast we will celebrate in heaven.

Scripture: John 15:5, Isaiah 25:6

Sacrificial: We pray to God

Offering

Historically, this was not done during the service, but rather offering plates were placed in the back of the church, allowing for better secrecy. For various reasons, that is no longer the case in most churches.

Explanation: While there is nothing that we can give to pay for our sins, the Word of God 

manifests itself in us and through us by our works and sacrifices. Having 

just received the Word of God, we naturally say, "Yes!" and give a physical 

offering to further the Word of God, so that others may receive the joy which w

e have just received.

If I may... I suggest that in order to not further the stereotype that churches only want money, please either make a verbal announcement or a brief note in the worship folder that the offering is intended for members and that guests should not feel obligated to contribute.

Scripture: Luke 21:1-4, Matthew 25:14-30

Sacrificial: We give our "hard earned" money to God's service.

Service of the Word: Part IV

Scripture Readings

Historically: The readings for each Sunday are based on what is called a "pericope", which is an organisation of readings throughout the church year, intended to cover each of the major points in the life of Jesus and the life of His church. I will discuss this more in a later post; for now, suffice it to say there is a reason we read what we read when we read it.
Explanation: There are usually 3 readings: the 1st from the Old Testament or the book of Acts, the 2nd from the Epistles (Letters of Faith), and the 3rd from one of the four Gospels.
Scripture: 2 Timothy 3:16,17; many others
Sacramental: We hear God's speaking to us through His word.
Alternatives: One way to shake things up is to have various readers read different parts. For example, have one person read Jesus' words, another read Mary's words, and still another Martha's. Whether this is done or not, all readers should at the very least be familiar with the readings so as to not impede the work of the Spirit. (i.e., don't monotone, stumble over pronunciations, stutter, etc. It's annoying and takes to focus from the Word to the speaker.)
Hymns: Obviously there are quite a few hymns based on Scripture readings. Some hymnals are generous enough to include an index in the back of the hymnal. Cyberhymnal also has a similar section.

Gradual or Psalm

Explanation: This is a short response taken usually from a Psalm, but there are occasions when other Scripture is used. The theme usually corresponds to the Introit. Like the Introit, it is usually sung antiphonally, or responsively.
Scripture: Ephesians 5 and Colossians 3
Sacramental: We repeat God's Word back to Him.
Alternatives: Many congregations have the choir sing at this time. That's fine, but I would prefer them to "highlight" other portions of the service, such as singing a stanza of an hymn or a portion of the liturgy, like the Kyrie; but that's a matter of taste.
Hymns: There are many Psalm 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.

The Creed

Explanation: The three "ecumenical" (universally Christian) creeds are the Apostles', Nicene, and Athanasian Creeds. They are basically summaries of what we believe and what the Scriptures say about God. While no Scripture is directly quoted, they are based heavily on Scripture. This shows Scripture verses for the Nicene, this shows the Same for the Apostles'.
After hearing God's Word, we are moved to "boldly confess" our unity in the faith. I have heard one person describe the Creed as the liturgical version of "testimonials." While this analogy is not perfect, it can be an "in" with those who might be apprehensive of the notion of "creed." This is not a statement of what is needed to be believed (although this is true), but rather a statement of what is believed. A similar idea is that most grammar books do not prescribe how to speak, but instead describe the normal patterns of speech.
Sacrificial: We state what we believe.
Scripture: See my two links in the explanation.
Alternatives: "Because We Believe" Also, check out this document, which offers alternative translations. Then there's this link, as well.
Hymns: In addition to the LSB, Timothy Dudley-Smith has this hymn.

Understanding the Liturgical Worship Service: Service of the Word Part I

Kyrie (Greek for 'Lord, Have Mercy')

Explanation: The phrase (found in Mark 10, among other places) is more than just a cry for mercy. In ancient times, when a ruler would enter a city, he would do so either to commend someone for a particularly heroic act or to halt an insurrection. The citizens would gather to greet the ruler and shout, "Kyrie, eleison," pleading that their city be spared. 

Likewise, our heavenly Ruler comes to His holy city of Zion in the Divine Service. Because we have rebelled against His perfect Law, we cower in terror and plead with Him not to destroy us for our insurrection (sin), but to deal with us graciously. We beg our benevelant King to have mercy on us, a sinner. (Luke 18:13)

Scripture: Mark 10:47, Matthew 15:22, Luke 18:13, Luke 18:38-43

Both sacramental and sacrificial (We greet our King Who is coming to us, having His promise of forgiveness).

Alternatives: The King of Glory Comes or perhaps a responsive reading that greets Jesus.

Hymns: The LSB devotes an entire section in the back of its hymnal to hymnified portions of the liturgy. Also, The Advent of Our King (331), vv. 1-3,6; O Lord, How Shall I Meet You (334), vv. 1,3,5; O Bride of Christ, Rejoice (335), vv. 1,5; The King Shall Come When Morning Dawns (348), vv. 1,5; Come, Thou Precious Ransom, Come (350), v.4.

Gloria in Excelsis (Latin for 'Glory in the Highest')

Explanation: Assured He will come with mercy, we burst forth in song, proclaiming Who He is and what He has done for us. We sing the very same song that the angels sang when Christ physically came to earth (Immanuel- God-with-Us) to pay for the sin of all people, just as He comes here physically with His presence (assured in the Invocation), as well as in, with, and under the forms of bread and the wine, to forgive our sins. The proclamation text is really a paraphrase of the Te Deum, the canticle (Biblical song) for Matins (Morning Service). "Lamb of God, You take away the sin of the world" is a reference to the quote of St. John the Baptist, when Jesus came to be baptised by John at the start of His ministry; likewise Christ is about to minister to us in His Word. The reference of Jesus as the Lamb of God is continued in a paraphrase of Revelation.

OR

This Is the Feast

Explanation: The image of Christ as the Lamb of God is repeated with added imagery from Revelation. The concept of praising God for Who He is and what has done is also continued. The imagery of Christmas has been replaced with the imagery of the End Time, when the angels will sing in response to Immanuel. "...has begun His reign:" We pray that Christ begins His reign in our hearts, through the hearing of His Word.

I really appreciate the two options, both because it highlights the Lutheran concept of the freedom of rites in the Divine Service, as well as this blog's motif 'variation on a liturgical theme.'  'This Is the Feast' could also be a great Communion hymn, as we are united with the "angels and archangels and all the company of Heaven."

Scripture: Luke 2:14; John 1:29; Revelation 5:12-13;19:5-9

Alternatives: Finding contemporary songs that acclaim God is easy. Finding songs that also reference Christ coming to us is not quite as easy; finding ones that reference Revelation is even tougher; but finding all of these in one is nearly impossible. My suggestion would be to sing two or three songs to cover what the Hymn of Praise does. Do God's people have to have these exact references? No, we have freedom in Christ; yet "What is permissible is not necessarily beneficial."

Hymns: All Glory Be to God Alone (LSB 948) can be sung to the Sussex Carol as a Christmas alternative. LSB 204 (To God on High Be Glory) can be sung to Valet Will ich dir Geben (LSB 442), referencing Christ's triumphal entry into Jerusalem.

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.