why we worship the way we worship
In our Lutheran Confessions, the church is defined by its worship. This does not mean that all worshiping assemblies do the same things in the same way. Yet this confessional statement reminds us that worship is fundamental to our Christian and Lutheran identity. In worship, we encounter God’s mission to the world, centered in Jesus Christ. Jesus is the living and abiding Word of God proclaimed in the scriptures. Jesus is the bread of life present and given in holy communion for the life of the world. Worship forms us as the church. We are people gathered around Word and sacrament and sent to live out God’s own mission in the world.
One of the values of our congregation is Authentic Worship. What we mean by this is that our worship expresses our Christian and Lutheran identity.
Our worship is evangelical. This is not to be confused with evangelicalism which is a religious/political movement. Evangelical means that the core of all we do in worship is the good news of Jesus Christ. Authentic worship always proclaims the unconditional love (grace), mercy, and forgiveness revealed in the life, death, and resurrection of Jesus. It issues a call to respond with thanksgiving and to follow His Way.
Our worship is catholic, meaning ecumenical or universal. Our worship resonates with and is rooted in a pattern and tradition expressed by the Church across space (all around the globe), time (past, present, and future), and in unity with the diversity of God’s people.
Our worship is reforming. While our commitment to the catholic tradition of worship provides a constant, we are free to change the conventions of worship to ensure that the Word is understood and received in ever-new ways. Musical instruments, language, arts, dress, who leads the service, what building we use, and how we receive sacraments are all fluid provided that the gospel is proclaimed.
One of the values of our congregation is Authentic Worship. What we mean by this is that our worship expresses our Christian and Lutheran identity.
Our worship is evangelical. This is not to be confused with evangelicalism which is a religious/political movement. Evangelical means that the core of all we do in worship is the good news of Jesus Christ. Authentic worship always proclaims the unconditional love (grace), mercy, and forgiveness revealed in the life, death, and resurrection of Jesus. It issues a call to respond with thanksgiving and to follow His Way.
Our worship is catholic, meaning ecumenical or universal. Our worship resonates with and is rooted in a pattern and tradition expressed by the Church across space (all around the globe), time (past, present, and future), and in unity with the diversity of God’s people.
Our worship is reforming. While our commitment to the catholic tradition of worship provides a constant, we are free to change the conventions of worship to ensure that the Word is understood and received in ever-new ways. Musical instruments, language, arts, dress, who leads the service, what building we use, and how we receive sacraments are all fluid provided that the gospel is proclaimed.
Gathering
Before the action within the gathering begins:
In each service of Holy Communion, the Holy Spirit gathers people around the means of grace—the Word of God and the sacraments. Sunday is the primary day on which the Church gathers. Sunday is the first day of creation when God transformed darkness into light. Sunday is the day that the crucified and risen Christ appeared to the disciples and was made known to them in word and in the breaking of bread.
The heart of worship is not found in what we do, the words we speak, or the songs we sing. The heart of worship is what God does and what God gives. In the presence of all of us together, in baptism, in the word sung and preached and prayed, in the gift of the body and blood of Christ in holy communion, we participate in God’s mission to the world.
On this day of Christ’s resurrection, and at other times, we make the sign of the cross, the sign first marked on us in holy baptism.
Confession and Forgiveness
We confess our sin and receive God’s word of forgiveness, giving thanks that, even when we are dead in our trespasses, God makes us alive together with Christ (Ephesians 2.5).
Together we are brought into the presence of God with an honest recognition of the reality of human sin and brokenness and our own sin and brokenness. Together we hear God’s promise and declaration of forgiveness.
Thanksgiving for Baptism
We give thanks for God’s mercy in the gift of baptism. Baptism is the place of entry into the Christian community and it shapes all our life.
Martin Luther once noted that the life of the Christian community and of each of us is nothing else than a daily baptism, one begun and ever continued.
Congregational Song
In worship, we are God’s people, gathered around Word and sacrament. During the gathering, music plays an important role in giving us a common identity. Gathering songs welcome us to the mercy of the triune God and move us from our individual experiences into the purpose of worship.
Kyrie (Lord, have mercy) & Hymn of Praise
The Kyrie is our prayer of peace for God’s mercy to fill the church and the world.
The canticle of praise gives thanks for God’s glory revealed in Jesus Christ. When we sing “Glory to God,” our voices join with the angels in a song from Luke’s gospel. In “This is the feast,” we gather with all creation around God’s heavenly throne singing words from the book of Revelation.
Whether the gathering is brief or extended, the presiding minister and assembly greet each other in the name of the triune God.
Before the action within the gathering begins:
In each service of Holy Communion, the Holy Spirit gathers people around the means of grace—the Word of God and the sacraments. Sunday is the primary day on which the Church gathers. Sunday is the first day of creation when God transformed darkness into light. Sunday is the day that the crucified and risen Christ appeared to the disciples and was made known to them in word and in the breaking of bread.
The heart of worship is not found in what we do, the words we speak, or the songs we sing. The heart of worship is what God does and what God gives. In the presence of all of us together, in baptism, in the word sung and preached and prayed, in the gift of the body and blood of Christ in holy communion, we participate in God’s mission to the world.
On this day of Christ’s resurrection, and at other times, we make the sign of the cross, the sign first marked on us in holy baptism.
Confession and Forgiveness
We confess our sin and receive God’s word of forgiveness, giving thanks that, even when we are dead in our trespasses, God makes us alive together with Christ (Ephesians 2.5).
Together we are brought into the presence of God with an honest recognition of the reality of human sin and brokenness and our own sin and brokenness. Together we hear God’s promise and declaration of forgiveness.
Thanksgiving for Baptism
We give thanks for God’s mercy in the gift of baptism. Baptism is the place of entry into the Christian community and it shapes all our life.
Martin Luther once noted that the life of the Christian community and of each of us is nothing else than a daily baptism, one begun and ever continued.
Congregational Song
In worship, we are God’s people, gathered around Word and sacrament. During the gathering, music plays an important role in giving us a common identity. Gathering songs welcome us to the mercy of the triune God and move us from our individual experiences into the purpose of worship.
Kyrie (Lord, have mercy) & Hymn of Praise
The Kyrie is our prayer of peace for God’s mercy to fill the church and the world.
The canticle of praise gives thanks for God’s glory revealed in Jesus Christ. When we sing “Glory to God,” our voices join with the angels in a song from Luke’s gospel. In “This is the feast,” we gather with all creation around God’s heavenly throne singing words from the book of Revelation.
Whether the gathering is brief or extended, the presiding minister and assembly greet each other in the name of the triune God.
Word
Prayer of the Day
The Prayer of the Day marks a hinge or turn in the service. This prayer gives thanks to God through Jesus Christ and is prayed in the power of the Holy Spirit. Led by the presiding minister, the Prayer of the Day gathers all our praise into one and highlights themes from the scripture readings we are about to hear.
Scripture
All Christian worship is biblical. In scripture reading, preaching, and song, the church hears the good news of God acting in this and every time and place.
The first reading, usually from the Old Testament, may be followed by a psalm, spoken or sung in response to the reading.
The second reading, usually from a New Testament letter, bears the witness of the early church.
After the second reading and before proclaiming the Gospel, we join in another sung response. This pattern of “read, sing, read, sing” is a practice Christians inherited from the ancient synagogue worship of the Jewish people.
Before the Gospel is read, we stand and acclaim the living Word made flesh, Jesus Christ, who is among us.
The Gospel then leads directly to preaching. Luther considered preaching to be the first of two peaks or high points in the worship service. For Lutherans, preaching is biblical. Preaching participates in the creating and transforming word of God, proclaims Jesus Christ crucified and risen, and brings God’s word of law and gospel into our time and place to awaken and nourish faith. The Holy Spirit works through preaching, forming, and empowering us to carry out the mission of God in our daily lives. This preaching event is a means of grace.
Hymn (Song) of the Day
God’s word is now further proclaimed as we sing and confess our faith. One uniquely Lutheran element in the service of Holy Communion is the Hymn of the Day. The Hymn of the Day is the assembly’s response to God’s word read and preached and echoes themes of the season or the day.
The Creed
The creed that follows is also both response to the word and proclamation of the word. A creed is a statement of the faith of the whole church. The Apostles’ Creed is anchored in holy baptism. The Nicene Creed explores the wonder of the incarnation. Each creed links us to the saints, our ancestors in faith, and is a confession of faith that unites us with the church around the world and people of every nation, from all tribes, peoples, and languages (Revelation 7.9).
Prayers of Intercession
God’s word read and preached, sung and acclaimed, leads the assembly to the Prayers of Intercession. These prayers are the assembly’s prayers for the wideness of God’s mercy to be known throughout the world. Prayers for the church, for the well-being of creation, for peace among nations, for the poor and all in need, for local needs and special concerns, and for the faithful departed, take up St. Paul’s invitation that supplications, intercessions, and thanksgivings be made for everyone (1 Timothy 2.1).
The Peace
Following the prayers of intercession, the presiding minister and assembly greet each other in the peace of the risen Christ. This greeting is more than a “good morning” or “hello.” This greeting is the very peace by which Jesus greets his disciples following the resurrection. The peace we share, which marks another hinge or turn in the service, is a sign of God’s mission of reconciliation among us and the reconciliation we have with one another in Christ Jesus.
Prayer of the Day
The Prayer of the Day marks a hinge or turn in the service. This prayer gives thanks to God through Jesus Christ and is prayed in the power of the Holy Spirit. Led by the presiding minister, the Prayer of the Day gathers all our praise into one and highlights themes from the scripture readings we are about to hear.
Scripture
All Christian worship is biblical. In scripture reading, preaching, and song, the church hears the good news of God acting in this and every time and place.
The first reading, usually from the Old Testament, may be followed by a psalm, spoken or sung in response to the reading.
The second reading, usually from a New Testament letter, bears the witness of the early church.
After the second reading and before proclaiming the Gospel, we join in another sung response. This pattern of “read, sing, read, sing” is a practice Christians inherited from the ancient synagogue worship of the Jewish people.
Before the Gospel is read, we stand and acclaim the living Word made flesh, Jesus Christ, who is among us.
The Gospel then leads directly to preaching. Luther considered preaching to be the first of two peaks or high points in the worship service. For Lutherans, preaching is biblical. Preaching participates in the creating and transforming word of God, proclaims Jesus Christ crucified and risen, and brings God’s word of law and gospel into our time and place to awaken and nourish faith. The Holy Spirit works through preaching, forming, and empowering us to carry out the mission of God in our daily lives. This preaching event is a means of grace.
Hymn (Song) of the Day
God’s word is now further proclaimed as we sing and confess our faith. One uniquely Lutheran element in the service of Holy Communion is the Hymn of the Day. The Hymn of the Day is the assembly’s response to God’s word read and preached and echoes themes of the season or the day.
The Creed
The creed that follows is also both response to the word and proclamation of the word. A creed is a statement of the faith of the whole church. The Apostles’ Creed is anchored in holy baptism. The Nicene Creed explores the wonder of the incarnation. Each creed links us to the saints, our ancestors in faith, and is a confession of faith that unites us with the church around the world and people of every nation, from all tribes, peoples, and languages (Revelation 7.9).
Prayers of Intercession
God’s word read and preached, sung and acclaimed, leads the assembly to the Prayers of Intercession. These prayers are the assembly’s prayers for the wideness of God’s mercy to be known throughout the world. Prayers for the church, for the well-being of creation, for peace among nations, for the poor and all in need, for local needs and special concerns, and for the faithful departed, take up St. Paul’s invitation that supplications, intercessions, and thanksgivings be made for everyone (1 Timothy 2.1).
The Peace
Following the prayers of intercession, the presiding minister and assembly greet each other in the peace of the risen Christ. This greeting is more than a “good morning” or “hello.” This greeting is the very peace by which Jesus greets his disciples following the resurrection. The peace we share, which marks another hinge or turn in the service, is a sign of God’s mission of reconciliation among us and the reconciliation we have with one another in Christ Jesus.
Meal
Offering – Setting the table
The same peace of God, now received and extended, also reaches out from this assembly and into the world. A collection of material goods for the church’s mission, including the care of those in need, is a sign of the giving of our whole selves in grateful response for all God’s gifts. As the gifts are gathered, the table is set with bread and wine.
The Great Thanksgiving
The proclamation of the Word of God and the celebration of the Lord’s Supper are connected. Luther called these the two “high points” in the service of Holy Communion. In the Word read and proclaimed, God speaks to us. In the Lord’s Supper—a “visible word” of which Luther speaks—God feeds us with the presence of Jesus Christ.
The presiding minister leads us into thanksgiving for the gifts of creation and redemption, including themes of the season or festival that are the focus of this gathering. As part of this thanksgiving, we join our voices with all of creation and sing the angels’ song, “Holy, Holy, Holy” (Isaiah 6.3).
Eucharistic (Thanksgiving) Prayer
In the meal of Holy Communion, the grace of God’s gift for us is always proclaimed by the presiding minister, in Jesus’ own words of command and promise. This clear proclamation in the words of institution may be included in a prayer of thanksgiving, which includes praise to God for creation, for God’s faithfulness to the people of ancient Israel, for God’s revelation in the saving work of Jesus Christ, remembering the crucified and risen Christ, and praying for the Holy Spirit in this meal.
The Lord’s Prayer
The Great Thanksgiving concludes with the Lord’s Prayer.
Lamb of God
In Christ’s body and blood given to us, God’s saving mission is made known. We sing as the bread is broken and as the meal is shared. We receive the Lamb of God who takes away the sin of the world (John 1.29). We are forgiven and given new life.
Dismissal & Post-Communion Prayer
After everyone has communed, the assembly is dismissed from the table as one. Like the disciples, we recognize the presence of the risen Christ who is made known in the breaking of the bread (Luke 24.30). Christ, who died and rose from the dead, is given to us and we are united with one another in the body of Christ. Also, through this meal, God nourishes us for mission in the world. We pray that as we receive the body of Christ in the sacrament of Holy Communion we live as the body of Christ in the world.
Offering – Setting the table
The same peace of God, now received and extended, also reaches out from this assembly and into the world. A collection of material goods for the church’s mission, including the care of those in need, is a sign of the giving of our whole selves in grateful response for all God’s gifts. As the gifts are gathered, the table is set with bread and wine.
The Great Thanksgiving
The proclamation of the Word of God and the celebration of the Lord’s Supper are connected. Luther called these the two “high points” in the service of Holy Communion. In the Word read and proclaimed, God speaks to us. In the Lord’s Supper—a “visible word” of which Luther speaks—God feeds us with the presence of Jesus Christ.
The presiding minister leads us into thanksgiving for the gifts of creation and redemption, including themes of the season or festival that are the focus of this gathering. As part of this thanksgiving, we join our voices with all of creation and sing the angels’ song, “Holy, Holy, Holy” (Isaiah 6.3).
Eucharistic (Thanksgiving) Prayer
In the meal of Holy Communion, the grace of God’s gift for us is always proclaimed by the presiding minister, in Jesus’ own words of command and promise. This clear proclamation in the words of institution may be included in a prayer of thanksgiving, which includes praise to God for creation, for God’s faithfulness to the people of ancient Israel, for God’s revelation in the saving work of Jesus Christ, remembering the crucified and risen Christ, and praying for the Holy Spirit in this meal.
The Lord’s Prayer
The Great Thanksgiving concludes with the Lord’s Prayer.
Lamb of God
In Christ’s body and blood given to us, God’s saving mission is made known. We sing as the bread is broken and as the meal is shared. We receive the Lamb of God who takes away the sin of the world (John 1.29). We are forgiven and given new life.
Dismissal & Post-Communion Prayer
After everyone has communed, the assembly is dismissed from the table as one. Like the disciples, we recognize the presence of the risen Christ who is made known in the breaking of the bread (Luke 24.30). Christ, who died and rose from the dead, is given to us and we are united with one another in the body of Christ. Also, through this meal, God nourishes us for mission in the world. We pray that as we receive the body of Christ in the sacrament of Holy Communion we live as the body of Christ in the world.
Sending
The Benediction
The sending brings our worship full circle. We have been gathered, in all our diversity, and shaped into a community, one body in Christ. From the table of communion where Jesus Christ brings forgiveness, life, and salvation, God sends us out in mission into daily baptismal living. The presiding minister blesses us in the name of God, granting us God’s favor and peace. With the blessing of God we go out to live as Christ’s body in the world, proclaiming the good news that the kingdom of heaven has come near (Matthew 10.7), living in service to others, caring for all in need, and continuing our participation in God’s mission—only to be gathered here again around the means of grace, God’s Word and sacraments.
© 2006 Evangelical Lutheran Church in America. All rights reserved. Permission is granted to reproduce this document for local use in introducing Evangelical Lutheran Worship.
The Benediction
The sending brings our worship full circle. We have been gathered, in all our diversity, and shaped into a community, one body in Christ. From the table of communion where Jesus Christ brings forgiveness, life, and salvation, God sends us out in mission into daily baptismal living. The presiding minister blesses us in the name of God, granting us God’s favor and peace. With the blessing of God we go out to live as Christ’s body in the world, proclaiming the good news that the kingdom of heaven has come near (Matthew 10.7), living in service to others, caring for all in need, and continuing our participation in God’s mission—only to be gathered here again around the means of grace, God’s Word and sacraments.
© 2006 Evangelical Lutheran Church in America. All rights reserved. Permission is granted to reproduce this document for local use in introducing Evangelical Lutheran Worship.
What Are the Meanings and Use of Liturgical Colors?
In the Christian tradition, colors are used for vestments and paraments, but a unified system of colors developed only gradually and haphazardly until and through the Middle Ages. Today, the Evangelical Lutheran Church in America provides a system of colors for use by its congregations; for the most part, the same system is also used by Roman and Anglican churches, at least in the United States; and by many churches around the world, including the Evangelical Lutheran Church in Canada.
The colors serve to adorn the worship space, and to call attention to the nature of the season or festival being celebrated. A brief summary of their usage, according to the church year, follows.
Church Year
Advent
Blue is associated with Advent, suggesting hope. This association originated in Scandinavia, probably because purple dye was too expensive for churches to use. Some assemblies use purple in Advent, a color associated with royalty as the church awaits the newborn king. (note, this is a different meaning than when it is used in Lent; see below).
Christmas, Epiphany of Our Lord, Baptism of Our Lord, Transfiguration of Our Lord
White, calling to mind the purity of the newborn Christ, and to our light and joy in him. Some also use Gold.
Time after Epiphany
Green is used for its symbolism of our growth in Christ. Green, in a sense, is a "neutral color," used when more festive or more somber color is not appointed.
Ash Wednesday & Lent
Purple is the preferred color as this is the first day of Lent. Purple suggests repentance and solemnity.
Sunday of the Passion, Days of Holy Week, Maundy Thursday
Scarlet is the preferred color of this first day of Holy Week, as it suggests the deep color of blood. (Scarlet is to be distinguished from the brighter color of red, which is appointed for the Day of Pentecost, martyrs’ days, and certain church celebrations). If a parish does not have scarlet vestments, purple may be used. Scarlet or purple may be used for Monday, Tuesday, and Wednesday of Holy Week.
Good Friday: No vestments or paraments are used on this day, after the stripping of the altar on Maundy Thursday night.
Vigil of Easter & Easter Day & Sundays of Easter
White or Gold suggests of joy in the Resurrection. The gold color symbolizes that this day is the "queen of feasts," unique in the entire church year.
Day of Pentecost
Red as the color of fire is used on this day when we remember the tongues of fire descended on the crowd in Jerusalem. In contrast to the color of scarlet, Pentecost’s red is a bright color.
The Holy Trinity
White is suggested, the expression of joy in the mystery of the Triune God.
Time after Pentecost
Green is used, to indicate our growth in faith as we follow the teachings and ministry of Christ. Some assemblies use differing shades of green throughout the Sundays after Pentecost, a lighter green in summer and a darker green in fall.
Christ the King
The final day of the church year uses white, a festive color suggesting light, joy, and the celebration of our Lord.
Lesser festivals and commemorations are white, unless a martyr is celebrated, in which case bright red is suggested.
Revised May 2017Copyright © 2017 Evangelical Lutheran Church in America. www.elca.org/worshipfaq. This document may be reproduced for use in your congregation as long as the copyright notice appears on each copy.
In the Christian tradition, colors are used for vestments and paraments, but a unified system of colors developed only gradually and haphazardly until and through the Middle Ages. Today, the Evangelical Lutheran Church in America provides a system of colors for use by its congregations; for the most part, the same system is also used by Roman and Anglican churches, at least in the United States; and by many churches around the world, including the Evangelical Lutheran Church in Canada.
The colors serve to adorn the worship space, and to call attention to the nature of the season or festival being celebrated. A brief summary of their usage, according to the church year, follows.
Church Year
Advent
Blue is associated with Advent, suggesting hope. This association originated in Scandinavia, probably because purple dye was too expensive for churches to use. Some assemblies use purple in Advent, a color associated with royalty as the church awaits the newborn king. (note, this is a different meaning than when it is used in Lent; see below).
Christmas, Epiphany of Our Lord, Baptism of Our Lord, Transfiguration of Our Lord
White, calling to mind the purity of the newborn Christ, and to our light and joy in him. Some also use Gold.
Time after Epiphany
Green is used for its symbolism of our growth in Christ. Green, in a sense, is a "neutral color," used when more festive or more somber color is not appointed.
Ash Wednesday & Lent
Purple is the preferred color as this is the first day of Lent. Purple suggests repentance and solemnity.
Sunday of the Passion, Days of Holy Week, Maundy Thursday
Scarlet is the preferred color of this first day of Holy Week, as it suggests the deep color of blood. (Scarlet is to be distinguished from the brighter color of red, which is appointed for the Day of Pentecost, martyrs’ days, and certain church celebrations). If a parish does not have scarlet vestments, purple may be used. Scarlet or purple may be used for Monday, Tuesday, and Wednesday of Holy Week.
Good Friday: No vestments or paraments are used on this day, after the stripping of the altar on Maundy Thursday night.
Vigil of Easter & Easter Day & Sundays of Easter
White or Gold suggests of joy in the Resurrection. The gold color symbolizes that this day is the "queen of feasts," unique in the entire church year.
Day of Pentecost
Red as the color of fire is used on this day when we remember the tongues of fire descended on the crowd in Jerusalem. In contrast to the color of scarlet, Pentecost’s red is a bright color.
The Holy Trinity
White is suggested, the expression of joy in the mystery of the Triune God.
Time after Pentecost
Green is used, to indicate our growth in faith as we follow the teachings and ministry of Christ. Some assemblies use differing shades of green throughout the Sundays after Pentecost, a lighter green in summer and a darker green in fall.
Christ the King
The final day of the church year uses white, a festive color suggesting light, joy, and the celebration of our Lord.
Lesser festivals and commemorations are white, unless a martyr is celebrated, in which case bright red is suggested.
Revised May 2017Copyright © 2017 Evangelical Lutheran Church in America. www.elca.org/worshipfaq. This document may be reproduced for use in your congregation as long as the copyright notice appears on each copy.
