Order of Confession

P: If we confess our sins, God is faithful and just to forgive us and cleanse us from all unrighteousness.

C: Create in me a clean heart, O God.

I confess to you the things of which I am ashamed.
I confess to you the things for which I wish to make excuses, or would rather hide the truth.
I confess to you the things for which I have blamed others.
I confess my resentment for when I have been wrongfully blamed.
I confess my satisfaction at the downfall of the arrogant.
I confess my gladness when the crooked are caught in their own snares.
I confess my eagerness to hear evil of those I despise.
I confess that I despise those whom you love, and that I wish to justify it.
I confess my willingness to repeat evil tales.
I confess my fondness for complaining or arguing.

Create in me a clean heart, O God, and renew a right spirit within me.

P: Blessed are the pure in heart, for they shall see God.

The LORD be with you: Blessing, promise, and the Savior

The LORD be with you.
And also with you. 

These words are familiar to Christians who worship with the ancient liturgical words passed down through the ages and down to us today. But the history behind these words tells us something about God, and how the people thought of God, and how the early Christians saw Jesus.

The Torah tells of God himself traveling with the tribes of Israel as they came out of Egypt, as they went through the wilderness, as they came into the land where once Abraham had lived. The presence of God was part of their idea of blessing, and of revelation, and of who they were as a people. So it is not surprising that we see the presence of God adopted as a greeting:

And behold Boaz came from Bethlehem, and said to the reapers, "The LORD be with you." And they answered him, "The LORD bless you." (Ruth 2:4)

That idea -- the idea of God's being with his people -- was mentioned time and again over the history of ancient Israel. I have selected only a short list of examples, but these should give some idea:

Hear me, Asa, and all Judah and Benjamin; The LORD is with you, while you are with him; and if you seek him, you will find him. But if you forsake him, he will forsake you. (2 Chronicles 15:2)

Who is there among you of all his people? May his God be with him, and let him go up to Jerusalem ... (Ezra 1:3)

Seek good, and not evil, that you may live: and so the LORD, the God of hosts, shall be with you, as you have spoken. (Amos 5:14)

The Talmud says that this blessing -- the Lord being with his people -- became a standard part of the Jewish liturgy at the Temple in ancient times. That may be how the words passed on into the Christian liturgy.

At the conclusion of the Benedictions said in the Temple ... it was also laid down that greeting should be given in the Name, in the same way as it says, "And behold Boaz came from Bethlehem and said to the reapers, "The LORD be with you," and they answered him, "The LORD bless you." (Berachoth 54a, older Mishnah portion)

 It was early in the Christian church that this greeting was also adopted by Christians:

The Lord be with you all. (2 Thessalonians 3:16). 

But here, in the letter to the Thessalonians, it seems likely that the "Lord" Paul speaks of is Jesus; he has been referring to Jesus as Lord throughout the letter. This blessing is given in another form fairly often in the New Testament:

The grace of our Lord Jesus Christ be with you all. (Romans 16:20, Romans 16:24, I Corinthians 16:23*, Philippians 4:23, 1 Thessalonians 5:28, 2 Thessalonians 3:18, Revelation 22:21)

There are some variations of the words in other places, but this isn't intended to be a catalog. This is simply to show that, early in the Christian church, the Jewish greeting "The LORD be with you" was adapted to speak of Jesus as Lord. This blessing may have been an early part of Christian worship: in all of the verses but one referenced above, the blessing is directly followed by "Amen." (*I Corinthians 16:23 is the exception, where it is simply "The grace of our Lord Jesus Christ be with you all" without the "Amen".) The general use of the same blessing followed by "Amen" so often, and from more than one author, suggests that the blessing was in common use.

So far we have looked at "The Lord be with you as a greeting and a blessing." Back in the days of the Israelite prophets, sometimes the prophets also record God speaking of himself in that way, with a promise to be with his people:

Be strong, all you people of the land, says the LORD, and work: for I am with you. (Haggai 2:4)

The Great Commission records Jesus speaking very similar words.

I am with you always, even unto the end of the age. (Matthew 28:20)

That is not a claim someone would make if he thought himself only a prophet, rabbi, or sage. It is not a claim his followers would have attributed to him, if they saw him as only a prophet, rabbi, or sage. He is recorded as speaking of himself in the same way that the LORD did. The statement assumes a certain eternity about Jesus, to make a promise of that nature. It speaks of the early church's confidence in Jesus' resurrection and continued existence, that they should take that promise to heart. And it is yet one more instance when the church showed a very high view of Jesus -- and attributed that view to Jesus' own words.

Blessing the Wine: An ancient Jewish tradition sheds light on Jesus' last supper

Many Christian churches still follow the ancient practice of blessing the wine for communion. We trace our practice back to what Jesus did when he celebrated his last supper:

And he took the cup, and gave thanks ... (Matthew 26:27)
And he took the cup, and when he had given thanks, he gave it to them (Mark 14:23)
And he took the cup, and gave thanks ... (Luke 22:17)

The gospels do not go into exact details on what was involved in blessing the wine. We can see that the blessing was a hands-on action that required taking the cup in hand and giving thanks, but we know little more than that directly from the Scriptures.

An ancient Jewish source, the Talmud, goes into details on what went into a Jewish blessing over wine. Some of the instructions seem obscure to us today, for instance: the one who blesses is wrapped, possibly in a robe.* Some of the instructions seem obvious, for instance: the cup is washed / rinsed. And some of the instructions have been passed along to this day:

'It is taken in both hands': R. Hinena b. Papa said: What is the Scriptural warrant for this? -- Lift up your hands in holiness and bless the Lord. [Psalm 134:2] (Berachoth 51a)

'He raises it a handbreadth from the ground': R. Aha b. Hanina said: What Scriptural text have we for this? -- I will lift up the cup of salvation and call upon the name of the Lord. [Psalm 116:13] (Berachoth 51b)

Compare those ancient Jewish instructions to some modern Christian instructions on how a priest is to bless the wine:

He returns to the middle of the altar, takes the chalice with both hands, raises it a little, and says quietly: Benedictus es, Domine (Blessed are you, Lord). (from p. 40, item 142)

There are other parts of blessing the wine mentioned in the Talmud as well: the one who blesses fixes his eyes on the cup, and after the wine is blessed, it is passed around to the members of the household. These are also familiar to many Christians from our own worship services.

This practice is not limited to Roman Catholics; steps just like these are followed by a variety of Christian groups around the world. Those words and gestures are following a pattern inherited from Judaism and passed down through the ages. They may well reflect Jesus' own actions that last night. While some parts of the practice may have dropped out -- such as being wrapped in a robe -- those parts that have survived are still clearly recognizable after roughly two thousand years.

As for the history of the liturgy -- the ancient form of worship celebrated in mainstream churches -- most parts of that liturgy have names in Latin, such as the Benedictus and the Nunc Dimittis. Just a few parts of the worship service are known even in Western churches by their Greek names. Greek was used earlier in the church than Latin, so it's likely that the parts that have kept their Greek names are among the most ancient parts: the Kyrie and the Eucharist.

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* On the robe part, the Talmud mentions a disagreement on whether that was necessary. I also did not see any Scriptural warrant cited for the practice, unlike some of the others.

Confirmation questions - and a liturgy responsive for confirmation

Today was a big day in my daughter's religious education: along with the rest of her confirmation class, she answered a series of questions on the Bible and the Christian faith to show that she has an understanding of what she has been taught. Next week she will be received into the congregation as an adult member.

But every year at confirmation time, I can't help but wonder: Do we ask the right questions of our youth? They have demonstrated that they know the Bible both in its books and in its main messages. They have shown understanding of the law of God, and about repentance, forgiveness, and eternal life. They have stated their understanding that the most important teaching of the Bible is God's goodness and love. They have shown knowledge of key passages of the Bible that inform the Christian view of the world. They have studied the ancient creeds and how they summarize the Bible. But what would the right confirmation questions be? What would the right "mastery" questions be for understanding, and again what would the right questions be for beginning the walk of adult membership?

Some good material is already covered in the existing confirmation service. The youths who are becoming full adult members are asked, "Do you believe in God the Father?" and respond with the first article of the Nicene Creed. They are asked again about Jesus and the Holy Spirit, responding with the second and third articles of the creed. They are asked to consciously and deliberately reject evil, to pledge to follow the Christian faith, to pledge to participate in a congregation of believers throughout their lives. It's plain that careful thought has been given to how they are received as adults into the congregation.

Still, I like the orders of worship that follow Scripture closely. So if some key questions in Scripture had been reworked into a liturgy, they might go like this:

Q: Tell me today: whom will you serve?
A: As for me and my household, we will serve the Lord.

Q: He has shown you, O mortal, what is good. And what does the Lord require of you?
A. To do justly, and to love mercy, and to walk humbly with your God.

Q: Jesus asks, who do you say that I am?
A: You are the Messiah, the Son of the Living God.

Q. What is the reason for your hope?
A. Christ is risen from the dead.

As with many of my liturgy projects, this is a beginning. It's more to consider possible directions than a finished piece, at this point.

Order of Worship from Romans: Orders of Confession

Paul's letter to the Romans has a lot of good material for framing a worship service more directly from Scripture. Here are two orders of confession from passages in Romans directly dealing with our sin and God's graciousness:

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Order of Confession #1 (from Romans 2 & 3)

P: Brothers and sisters, God's name is blasphemed among the unbelievers because of us. (Romans 2:24)

C: We who preach against stealing -- do we steal? We who say people should not commit adultery -- do we commit adultery? We who teach others -- do we not teach ourselves? We dishonor God by breaking the law. We all have sinned and fall short of the glory of God. (Romans 2:21-23 with 3:23)

P: But now the righteousness of God is made known; and in the gospel the righteousness of God is revealed. This righteousness from God comes through faith in Jesus Christ to all who believe, as it is written, "The righteous will live by faith." (Romans 3:21-22 with 1:17)

C: Blessed are they whose transgressions are forgiven, whose sins are covered. Blessed is the man whose sin the Lord will never count against him. (Romans 4:7-8)

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Order of Confession #2 (from Romans 7 & 8)
P: We know that nothing good lives in us.

C: I have the desire to do what is good, I cannot carry it out. The good that I want to do is left undone. Instead, I have done the evil that I had not wanted to do. We have been unwilling servants, owned by our sins; we have been prisoners of the evil that is right there with us. (from Romans 7:14, 18-19, 21, 23)

P: But there is now no condemnation for those who are in Christ Jesus. You are set free from the law of sin and death. As the Scripture says, "Anyone who trusts in him will never be put to shame, for "everyone who calls on the name of the Lord will be saved." (Romans 8:1-2, 10:11,13)

C: If God is for us, who can be against us? Who will bring a charge against those whom God has chosen. It is God who acquits; who is he that condemns? Jesus Christ, who died -- more than that, who was raised to life -- is at the right hand of God and is also interceding for us.

P: Who shall separate us from the love of Christ?

C: Neither death nor life, neither angels nor demons, neither the present or the future, nor any powers, neither height nor depth nor anything else in all creation will be able to separate us from the love of God that is in Christ Jesus our Lord. (Romans 8:31, 33-35, 38-39)

Follow me (dismissal for an order of worship)

Here are some new worship materials. I suppose these would best suit the dismissal portion of an order of worship. Here I have three versions of this for different occasions: a basic version for ordinary use, a version with Psalms, and a Lenten version.

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Basic:

P: Jesus calls, "I am the way."
C: "Follow me."

P: "I am the truth".
C: He who has ears to hear, let him hear.

P: "I am the light."
C: He who has eyes to see, let him see.

P: Jesus calls, "Follow me."
C: And he will make us fishers of men.

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With Psalms:

P: Jesus calls, "I am the way."
C: "Follow me."

P: He leads me beside still waters.
C: He restores my soul.

P: "I am the truth".
C: He who has ears to hear, let him hear.

P. The teaching of the Lord is perfect, converting the soul.
C: The testimony of the Lord is sure, making the simple wise.

P: "I am the light."
C: He who has eyes to see, let him see.

P: Your word is a lamp unto my feet.
C: And a light for my path.

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For Lent:

P: Jesus calls, "I am the way."
C: "Follow me."

P: "I am the truth".
C: He who has ears to hear, let him hear.

P: "I am the light."
C: He who has eyes to see, let him see.

P: "I am the way."
C: "Take up your cross and follow me."

P: Though I walk through the valley of the shadow of death, I will fear no evil.
C: For you are with me.

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General note: I like something like this as the dismissal because it's too easy to see the dismissal from worship as leaving behind the things of God, and better to see it as following Christ out the door and into the world.

Holy, holy, holy: How ancient is that song?

I have one more note in the series on holiness, a comment on the praise of God's holiness in the ancient song "Holy, Holy, Holy" in our worship. Exalting God's name and hallowing it does not reduce to this song; but this song has played an important part through the ages in hallowing God's name. I was surprised just how ancient and widespread that is in our worship.

The song "Holy, Holy, Holy" is part of the most ancient church services. In the ancient Latin liturgies, the song goes by the name Sanctus. In the ancient Greek liturgies, a similar prayer goes by the name Trisagion (thrice-holy), though in its form it is not so closely tied to the vision of Isaiah. But the place of this song in the worship service seems to be older than the Latin or Greek forms. When I went to my niece's bat-mitzvah, there in the service it was a long-expected friend: "Kadosh, Kadosh, Kadosh, Adonai Sabaoth!" (Holy, Holy, Holy, Lord of Hosts!).

The most ancient parts of the liturgy are inherited from Judaism: the Scripture readings, the lectionary to order them, the Psalms, the sermon, the fringed shawl worn by the leader, and at least this one song: Holy, Holy, Holy. Then again, the Hebrews do not suppose that the song originated in their liturgy. From the vision of Isaiah, they believe it to be part of the eternal song of heaven, and our liturgies merely participate in that. Some of the older Christian liturgies introduce this song by reminding the people that here we are joining the eternal song: "Therefore with angels and archangels and all the company of heaven, we laud and magnify your glorious name, evermore praising you and saying:".

Notes on the order of service from the letters to Corinth

• This order of worship is more open for everyone to participate than typical orders of worship. The main portion of the worship is invitational and is shaped from Paul’s words about everyone’s participation for the building up of the church. This order of worship has open calls for hymns or songs, words of instruction, and tongues and interpretation; it calls for all to be done in an orderly way as Paul instructed.
• A Pentecostal or charismatic congregation could use this order of worship.
• A non-Pentecostal or non-charismatic congregation could use this order of worship, though they may choose to include the portion on tongues and interpretations only on request.
• Paul’s focus on the gospel of Jesus Christ takes the form of a fixed time when a selection from the gospels is read, and a word of instruction accompanying it.
• The Lord’s Supper is included in keeping with Paul’s recollection of it.
• In his letters to them, Paul confronts the Corinthians with their sin. An order of confession is included, along with a proclamation of forgiveness in Christ.
• The special offering for the needy follows the language that Paul used in the letters to Corinth about the special offering being taken.
• The dismissal and mission recalls the order of confession and reconciliation and the people go back into the world.

Order of worship from the Letters to the Corinthians

Last summer I mentioned a long-term project of mine: orders of worship in which every word closely tracks Scripture. The goal goes beyond quoting Scripture throughout the service; the goal is to let each portion of Scripture shape how we worship. Because this order of worship is from the letters to the Corinthians, it has several open calls for participation from the congregation as Paul described in his writings to them. I've made this order of worship as creative commons (CC-NC-SA). If anyone uses this as a worship service, please let me know anything that may need smoothing to flow well. This version includes the Scripture citations.

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Blessing to begin worship

P: Grace and peace to you from God our Father and from the Lord Jesus Christ. (I Cor 1:3)
C: Thanks be to God for the grace he has given us in Jesus Christ. (I Cor 1:4)

Call for confession of sins

P: Brothers and sisters, if there is jealousy and quarreling among you, are you not worldly? (I Cor 3:1, 3)
Come back to your senses as you ought, and stop sinning. (I Cor 15:34)
Christ died for all, that those who live should no longer live for themselves, but for him who died for them and was raised again. (II Cor 5:15)
We implore you on Christ's behalf: be reconciled to God. (II Cor 5:20)

Confession of sins

C: We have been impatient. We have been unkind. We have been jealous and boastful and proud. We have been rude, self-seeking, and easily angered. We have kept a record of wrongs. We have delighted in evil rather than the truth. We have not protected, we have not trusted, we have not hoped, we have not persevered. (I Cor 13:4-7)

Proclamation of forgiveness in Christ

P: God is reconciling the world to himself in Christ, not counting our sins against us. (II Cor 5:19)
C: God made Christ, who had no sin, to be sin for us, so that in him we might become the righteousness of God. (II Cor 5:21)

Call for mutual forgiveness

P: If you forgive anyone, I also forgive him. And what I have forgiven, I have forgiven in the sight of Christ for your sakes, so that Satan might not outwit us.
C: For we are not unaware of the accuser’s schemes.

Call for participation in worship

P: Brothers and sisters, you are the body of Christ.
C: Each one of us is a part of it. (I Cor 12:27)

P: When we come together, everyone has a hymn, or a word of instruction, or a revelation, a tongue or an interpretation.
C: All of these must be done for the strengthening of the church. (I Cor 14:26)

P: Everything should be done in a fitting and orderly way.
C: For God is not a God of disorder but of peace. (I Cor 14:33)

The leader calls forward those with hymns or songs, two or three as it says also of the others, and the hymns or songs are sung. If the congregation decides it is best to schedule some songs in advance so that one or more musicians may practice, the person who called for the song may be permitted a brief introduction or dedication at the time it is sung.

The leader calls forward those with a word of instruction, “two or three” as it says. The words of instruction are introduced by saying:

P: If I speak with the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal.
C: If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can remove mountains, but have not love, I am nothing. (I Cor 13:1-2)

Any with words of instruction come forward to speak.

At the discretion of the congregation, this next call may be generally included, or included only on request.

P: If anyone speaks in a tongue, two – or at the most three – should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God. (I Cor 14:27-28)

Any with tongues and interpretations come forward to speak.

Attending to the gospel of Jesus Christ

P: Now, brothers, I want to remind you of the gospel that was presented to you, which you have believed, and on which you have taken your stand. (I Cor 15:1).
For I resolved to know nothing which I was among you except Jesus Christ, and him crucified. (I Cor 2:2)

A section from the gospel is read, followed by a word of instruction on the gospel. Those that do not use a set lectionary may read something fitting for the day or occasion, or read through a book of the gospel week by week.

Special offering for the needy

If there is a special offering for the needy, it may be introduced with these words. This introduction should only be used on an offering taken specifically for the needy.

P: Now about the collection for the needy: On the first day of every week, each one of you should set aside a sum of money in keeping with his income, saving it up. (I Cor 16:1-2)
C: This service that we perform is not only supplying the needs of God’s people, but is also overflowing in many expressions of thanks to God. (II Cor 9:12)

The offering is received.

Blessing as the offering is presented

P: Because of the service by which you have proved yourselves, people will praise God for the obedience that accompanies your confession of the good news of Christ, and for your generosity in sharing with them and with everyone else. And in their prayers for you, their hearts will go out to you, because of the surpassing grace God has given you.
C: Thanks to be God for his indescribable gift of grace. (II Cor 9:13-15)

General offering, including offering for called workers

C: Who serves as a solider at his own expense? Who plants a vineyard and does not eat the grapes? (I Cor 9:7)
Let us then give those who serve at the altar a share of what is offered on the altar. (I Cor 9:13)

Prayers

P: Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort.
C: For he comforts us in all our troubles. (II Cor 1:3-4)

Prayers and intercessions may be offered here

P: Many will give thanks to God for the gracious favor granted in answer to prayers. (II Cor 1:11)

The Lord’s Supper

P: The Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, he broke it and said, “This is my body, given for you; do this in remembrance of me.”
In the same way, after supper he took the cup, saying, “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.”
For whenever we eat this bread and drink this cup, we proclaim the Lord’s death until he comes. (I Cor 11:23-26)

P: Christ, our Passover, is sacrificed for us.
C: Therefore, let us keep the feast. (I Cor 5:7-8)

One or more songs may be sung while people receive the Lord’s Supper.

Dismissal and Call to mission

P: You are a letter from Christ, written not with ink but with the Spirit of the Living God.
C: Not on tablets of stone but on tablets of the human heart. (II Cor 3:3)

P: God is reconciling the world to himself in Christ, not counting men’s sins against them.
C: He has committed to us the message of reconciliation. We are therefore Christ’s ambassadors, as though God were making is appeal through us. (II Cor 5:19-20)

Blessing after worship

P: May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all. (II Cor 13:14)

Liturgy: Ash Wednesday

For the imposition of ashes. The penitent kneels. The leader makes the sign of the cross on the penitent's forehead with ashes, saying:

Leader: Remember, (name), that you are dust. Dust you are, and to dust you shall return. (Ps 103:14, Gen 3:19).

Penitent: But from everlasting to everlasting, the Lord's love is with us. (Ps 103:17)

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It's a small variation from the usual order for imposition of ashes. The slightly lengthened "Remember" recalls a verse from Ps 103 where God remembers that we are dust in compassion for our weakness, and the penitent praises God's faithfulness with words soon following from the same Psalm.

Notes on the Liturgy of the Gospel of Matthew

In compiling this order of service, I kept the liturgical format because it sticks so close to Scripture and makes a conscious effort to encompass all of the Bible in its readings, all of Jesus' life and ministry in its scope, all the world in its prayers and outreach. Still, I wanted this liturgy to have not just its words but also its structure -- its table of contents, as it were -- shaped by how Matthew shows us Jesus. With that in mind:

• Because Matthew's gospel starts with John the Baptist then Jesus baptizing and calling to repentance, the order of service starts with the invocation from the baptismal words and the call to repentance.
• The prayer for enemies is a separate section in its own right and follows the thanksgiving for our own forgiveness, like the Lord's prayer and Jesus' comments on it, or the parable of the unmerciful servant. Jesus' call to pray for our enemies shapes the liturgy.
• The preparation for the offering includes Jesus' call to reconcile first with those we have wronged, as Jesus taught us.
• The seasonal sentences acknowledge the practice of thanking God especially for certain blessings commemorated at certain times of the year.
• The confession of faith -- the Nicene Creed -- is included both as the church's historic confession and because of how it is itself framed on Scripture.
• As Matthew's gospel ends with Jesus sending forth his people to make disciples, this order of service ends the same way. Jesus' concluding promise to be with us is the final word of Jesus in Matthew's gospel, and is here the final proclamation of the minister to the people.

Liturgy of the Gospel of Matthew, with Scripture citations

This summer I mentioned a long-term project of mine: liturgies in which every word closely tracks Scripture. Here is the first real milestone; the text to this liturgy is now usable. Most of the key texts here are from the Gospel of Matthew. I suppose I'm more of an arranger than anything else in this, since the words are none of them originally mine except in the arrangement. I've made this as creative commons (CC-NC-SA). Other notes will follow in an upcoming post. If anyone uses this as a worship service, please mention anything that may need smoothing to flow smoothly in a worship service. This version includes the Scripture citations, but I expect to post one that is either without the citations or formatted so they're more inobtrusive. I will make a better-formatted version available (MSWord or pdf) as time permits.

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Invocation
P: In the name of the Father, and of the Son, and of the Holy Spirit. (Matt 28:19)
C: Amen

Confession
P: Our Lord Jesus calls us to repent, for the kingdom of heaven is near (Matt 3:2, 4:17). He has said, "It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners." (Matt 9:12-13)

C: Lord, I confess that my heart is unclean. (Matt 12:35). Out of it come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, and slander. (15:19). I have spoken careless words (12:36). I have loved the place of honor and importance (23:6). I have neglected justice, mercy, and faithfulness (23:23). Yet you have not come to call the righteous, but sinners. (Matt 9:13). Lord, forgive us our sins. (Matt 6:12).

* Kyrie or other penitential song may be sung here

Absolution:
P: The Lord desires mercy, not sacrifice. (Matt 9:13) Our Savior has taught us, "The Son of Man has authority on earth to forgive sins. Take heart; your sins are forgiven." (Matt 9:6, 2).

Thanksgiving

* This or another song of thanksgiving for God’s mercy may be sung

Praise the LORD, O my soul;
All my inmost being, praise his holy name.

Praise the LORD, O my soul,
And forget not all his benefits.

Who forgives all your sins
And heals all your diseases

Who redeems your life from the pit
And crowns you with love and compassion

The LORD is compassionate and gracious,
Slow to anger, abounding in love.

He will not always accuse,
Nor will he harbor his anger forever;

He does not treat us as our sins deserve
Or repay us according to our trespasses.

For as high as the heavens are above the earth,
So great is his love for those who fear him;

As far as the east is from the west,
So far has he removed our transgressions from us.

(Psalm 103:1-12)

Prayers for our enemies

P: The Lord has also taught us to pray for our enemies. Being thankful for his forgiveness, let us pray: (Matt 5:44)

P: Lord, we praise you and give thanks to you, for you are good. (Ps 106:1)
C: Your mercy endures forever. (Ps 106:1)

P: While we were yet your enemies (Romans 5:8-10)
C: You died for us (Romans 5:8-10)

P: The righteous for the unrighteous (1 Peter 3:18)
C: To bring us back to you. (1 Peter 3:18)

P: Lord, have mercy on us. (Luke 18:3)
C: Have mercy on us sinners. (Luke 18:3)

P: Lord, if you kept record of our sins (Psalm 130:3)
C: Who could stand before you? (Psalm 130:3)

P: Do not bring your servant into judgment, (Ps 143:2)
C: For no one living is righteous before you. (Ps 143:2)

P: When I hid my faults (Psalm 32:3)
C: I wasted away. (Psalm 32:3)

P: When I confessed my transgression (Psalm 32:5)
C: You forgave the iniquity of my sin. (Psalm 32:5)

P: You oppose the proud (1 Peter 5:5)
C: But give grace to the humble. (1 Peter 5:5)

P. You, O Christ, came into the world to save sinners (1 Tim 1:15)
C: Of whom I am the chief. (1 Tim 1:15)

P: You have taught us to pray: Forgive us our sins (Matt 6:12)
C: As we forgive those who sin against us. (Matt 6:12)

P: Let mercy be the measure we use for others; (Matt 5:7, 7:2)
C: May their cups overflow with blessing. (Ps 23:5)

P: We remember before you all our enemies: (Matt 5:44)
C: May knowing you bring peace. (2 Peter 1:2)

P: We remember before you all who have wronged others. (Matt 5:44)
C: May your mercy turn hearts of stone to hearts of flesh. (Ezekiel 11:19)

P: We remember before you all who hide secret guilt: (Ps 19:12)
C: Create clean hearts, O Lord, and renew a right spirit. (Ps 51:10)

P: Let the sinners turn back to you: (Ps 51:13)
C: No one will be condemned who takes refuge in you. (Ps 34:22)

P: Let us proclaim your righteousness in the great assembly (Ps 40:9)
C: Let us not seal our lips or hide your righteousness (Ps 40:9-10)

P: Let us speak of your faithfulness and salvation (Ps 40:10)
C: Let us not conceal your love and your truth. (Ps 40:10)

P: Blessed is the one whose transgression is forgiven. (Psalm 32:1)
C: Whose sin is covered (Psalm 32:1)

P: Give thanks to the Lord, for he is good; (Psalm 106:1)
C: His mercy endures forever. (Psalm 106:1)

Scripture Readings

P: Man does not live on bread alone, but on every word that comes from the mouth of the Lord. (Matt 4:4)

Old Testament Reading

Psalm

Epistle Reading

The leader may choose the introduction most fitting for the gospel text of the day.
P: God has proclaimed, “This is my Son, whom I love. With him I am well pleased. Listen to him.” (Matt 17:5)

OR

P: Jesus has called us, “Come to me, all who are weary and burdened, and I will give you rest. Take my yoke on you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. (Matt 11:28-29).

Gospel Reading

The leader may choose the conclusion most fitting for the gospel text of the day.

For readings containing commands or exhortation
P: Whoever hears the sayings of the Lord and does them is like a wise man who built his house upon a rock. When the storm came that house did not fall. (Matt 7:24).

For readings containing miracles, promises, or blessings
P: May the whole earth know the Scriptures and the power of God. (Matt 22:29)

For readings containing proclamations or other teachings
P: What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the rooftops. (Matt 10:27)

Hymn of the day

* A hymn or other song may be sung

Sermon
Sermon

Preparation for Offering

If we have a gift to bring to the Lord and remember that our brother has anything against us, we should leave our gift at the altar and first go and be reconciled to our brother. After we reconcile, then we may offer our gift. (Matt 5:23-24).

Silence for self-examination

Offering

In keeping with our Lord’s calling, let us help the poor (Matthew 19:21), and give unto God that which is God’s (Matthew 22:21).

Prayers

Jesus invites us to ask, to seek, to knock, to come before God expecting good from him (Matt 7:7, 11). For our Father knows what we need before we ask him. (Matt 6:8)

Lord, wherever you traveled among the people, you were sought out by the sick, by their friends and family, by those for whom they worked. We, too, come to you on behalf of our loved ones. (Matt 8:1-17; 9:1-8, 18-24; 17:14-23).

Special prayers and intercessions may follow


Seasonal sentences

Let us praise the Lord and hallow his name ... (Matt 6:9)

Advent: who blessed Mary with a son, Jesus Christ our Lord, to save his people from their sins. (Matt 1:21)

Christmas: for it was fulfilled what the Lord spoke by the prophet: They shall call his name Emmanuel, which means God With Us. (Matt 1:22-23)

Epiphany: whose Christ was sought and worshiped by the wise men. (Matt 2:11)

Lent: for Jesus taught that he must go to Jerusalem and suffer many things, and be killed, and be raised again on the third day. (Matt 16:21)

Resurrection: for on this blessed and glorious day, the angel first proclaimed the joyous news at the grave: “He is not here. He is risen!" (Matt 28:5-6)
Congregation: He is risen indeed! Alleluia!

Pentecost: who sent John the Baptist to baptize with water, and sent one greater to baptize with the Holy Spirit and with fire. (Matt 3:11)

Sundays after Pentecost: who has promised that wherever two or three are gathered together in his name, he is here with us. (Matt 18:20)

End Times (Troubled times): who compared the kingdom of heaven to a wedding banquet for the king’s son, and has invited us to come to the wedding banquet. (Matt 22:2, 4)

End Times (Untroubled times): who has urged us to watch, for we do not know at what hour our Lord will come. (Matt 24:42)


The Lord’s Prayer

Our Father in heaven
Hallowed be your name
Your kingdom come
Your will be done on earth,
As it is in heaven.
Give us today our daily bread,
And forgive us our trespasses
As we forgiven those who trespass against us.
Lead us not into temptation,
But deliver us from the evil one. (Matt 6:9-13)

Confession of Faith

Nicene Creed (ancient ecumenical form)

We believe in one God, the Father, the Almighty,
maker of heaven and earth, (Hebrews 1:2)
of all that is, seen and unseen. (Col 1:16)

We believe in one Lord, Jesus Christ, the only Son of God, (John 1:14, 1:18)
eternally begotten of the Father,
God from God, light from light, true God from true God, (Col 1:19, Heb 1:3)
begotten, not made, (John 3:16, 3:18)
of one being with the Father; (John 10:30)
Through him all things were made, (John 1:3, Col 1:16, Heb 1:2)
For us, and for our salvation, he came down from heaven, (Phil 2:7)
was incarnate of the Holy Spirit and the Virgin Mary, (Matt 1:21, Luke 1:34-35)
and was made man. (Matt 1:25)
For our sake he was crucified under Pontius Pilate.
He suffered death and was buried.
On the third day he rose again in accordance with the Scriptures. (Matt 27:11-28:10 and parallels)
He ascended into heaven (Luke 24:50-51, Acts 1:9)
and is seated at the right hand of the Father. (Mt 22:44, 26:64; Mk 14:62, Lk 20:42, 22:69, Acts 2:33, Heb 1:3)
He will come again in glory to judge the living and the dead, (Acts 1:11)
and his kingdom will have no end. (Luke 1:33)

We believe in the Holy Spirit,
the Lord, the giver of life, (John 6:63; Rom 8:2, 8:10; Gal 6:8)
who proceeds from the Father, (Luke 15:26)
who in unity with the Father and the Son is worshiped and glorified; (Mt 28:19, 2 Cor 13:14)
who has spoken through the prophets. (Acts 1:16, 1 Peter 1:10-11, 2 Peter 1:21)
We believe in one holy catholic and apostolic church. (Eph 4:3-5; Matt 10:2 and parallels; Acts 1:2-4)
We acknowledge one baptism for the forgiveness of sins. (Acts 2:38)
We look for the resurrection of the dead (Matt 22:29-31, 1 Thess 4:16)
and the life of the world to come. (1 Thess 4:17)


The Lord’s Supper

The Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, he broke it and said, “Take and eat. This is my body.” Then he took the cup, gave thanks, and offered it to them, saying, “Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins. (Matt 26:26-28)

* The Agnus Dei may be sung, or other song that proclaims Christ as the lamb of God who takes away the sin of the world

Distribution

* During the distribution, hymns or other songs may be sung

Sending Forth

Go and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, and teaching them to obey everything the Lord has commanded us. And surely the Lord is with you always, to the very end of the age. (Matt 28:19-20)

* A hymn or other song may be sung

Liturgy of Luke: prefaces to the readings

Here is my first draft of the prefaces for the readings for the Liturgy of the Gospel of Luke:

Preface to Moses, the prophets, or the Psalms:

All things must be fulfilled which were written in the law of Moses, and the prophets, and the Psalms concerning Christ, who opens our minds that we might understand the Scriptures. (Luke 24:44-45)

Preface to the Gospel reading:

To sit at Jesus' feet and hear his words is the one thing that is needful. (Luke 10:39,42)

Praise after the Gospel reading:

Many prophets and kings have desired to see what we have seen, and to hear what we have heard. (Luke 10:24)

Liturgy of Luke: Confessions and Absolutions

Here is my first draft of different invitations to confession, confessions, and absolutions from the Gospel of Luke. As the Gospel of Luke is rich in suitable material for this, several variations are shown here.

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Invitation to confession: Salvation has come to this house. For the Son of Man came to seek and to save what is lost. (Luke 19:9-10)

Confession: My enemies accuse me before you, saying I am a sinner. They accuse me rightly. The memory of my wickedness shames me and brings me to tears. But I am not alone in being accused; they also accuse you, that you are a friend of sinners; in you I place my hope. (Luke 7:37-39; 7:34)

Absolution: Your sins, which are many, are forgiven. Your faith has saved you. Go in peace. (Luke 7:47-50) I say to you, there is more joy in heaven over one sinner who repents than over ninety-nine righteous who had no need of repentance, and over the repentance of a sinner there is joy in the presence of the angels of God. (Luke 15:7, 10)

---

Confession: Lord, in the weight of my sin I cannot lift my eyes to heaven. God, be merciful to me, a sinner. (Luike 18:13)

Absolution: I tell you, the one who humbles himself before God is the one who is exalted; the one who pleads for mercy is the one who returns to his home justified before God. (Luke 18:14)

---

Invitation to confession:
P: Jesus said, "It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners." (Luke 5:31-32; see also Matt 9:12-13)

(I haven't worked out the wording of the confession yet.)

Absolution:
P: "The Son of Man has authority on earth to forgive sins. Your sins are forgiven." (Luke 5:24, 20; see also Matt 9:6, 2).

Liturgy of Matthew: Prefaces to the readings

Here is my first draft of the prefaces for the readings for the Liturgy of the Gospel of Matthew:

Preface to the full set of readings:

Man does not live on bread alone, but on every word that comes from the mouth of the Lord. (Matt 4:4)

Preface to the Gospel reading:

This is my Son, whom I love. With him I am well pleased. Listen to him. (Matt 17:5)

Liturgy of Matthew: Seasonals

Here is my first draft of the seasonal sentences for the Liturgy of the Gospel of Matthew:

Advent: Mary shall bring forth a son, and he shall be named Jesus, for he shall save his people from their sins. (Matt 1:21)

Christmas: It was fulfilled what the Lord spoke by the prophet: They shall call his name Emmanuel, which means God With Us. (Matt 1:22-23)

Epiphany: Coming into the house where the child was with Mary his mother, the wise men fell down and worshiped him. (Matt 2:11)

Lent: From that time forth, Jesus taught that he must go to Jerusalem and suffer many things, and be killed, and be raised again on the third day. (Matt 16:21)

Resurrection: The angel answered, "Fear not, for I know you seek Jesus, who was crucified. He is not here. He is risen!" (Matt 28:5-6)

Pentecost: I baptize you with water for repentance, but he who comes after me shall baptize you with the Holy Spirit and with fire. (Matt 3:11)

Sundays after Pentecost: Come to me, all who labor and are heavy-burdened, and I will give you rest. Take my yoke upon you and learn of me, for I am meek and lowly in heart and you shall find rest for your souls. (Matt 11:28-29)

End Times (Troubled times): The kingdom of heaven is like a king who prepared a wedding banquet for his son. He sent forth servants saying, "I have prepared my dinner and all things are ready. Come to the wedding banquet." (Matt 22:2, 4)

End Times (Untroubled times): Watch, for you do not know at what hour your Lord will come. (Matt 24:42)

Liturgy and the Gospel of Matthew

I have a slow-going pet project: reworking the ancient liturgies in their familiar formats, but making them 100% from Scripture: every word, every song, every response. Time permitting and God willing, I'd also like to re-do the music too, so that there is a Bach-and-Matthew liturgy, or a Handel-and-John liturgy, and so forth.

I have a theory about good Christian writings, not just the gospels and epistles but the whole corpus of Christian writings throughout the ages: that any author who truly understands God and his message will have material that automatically and instinctively covers basics of a liturgy. I suspect that a truly good and well-rounded Christian writer could have their own material selected and arranged to create a liturgy from their words, complete with invocation, confession and repentance, adoration, praise, prayers, appreciation of God's word, the sacrament, going forth into the world, blessing, and so forth. I expect you could create a liturgy of St.Augustine, a liturgy of C.S.Lewis, a liturgy of Therese of Lisieux ... and that each author would be able to fill the framework of the basics of Christian adoration of God and proclamation of Christ.

I'd like to offer one tiny installment tonight, an invitation to confession and the proclamation of forgiveness in a Liturgy of Matthew:

---

Invitation to confession:
P: Jesus said, "It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners." (Matt 9:12-13)

(I haven't worked out the wording of the confession yet.)

Absolution:
P: "The Son of Man has authority on earth to forgive sins. Take heart; your sins are forgiven." (Matt 9:6, 2).

Comparing Liturgies

This is in response to Jeff's call for posts for the Christian Reconciliation Carnival. For those considering entering, please submit your favorite liturgy or reconciliation-themed post.

I was curious what we would find if we compared liturgies amongst ourselves. However, the orders of service tend to be longer than we might have the patience to compare in our spare time as bloggers. With that in mind, I am here posting the general outline of the Common Service from our current worship book. There are several other orders of service as well; I haven't even compared and contrasted the different orders of service within my own book of worship. But here is a question for all you other liturgical worshipers out there from other Christian groups: how close is this to your own order of service? Are there differences? Are differences in the service used to highlight differences in theology?

Common Service

1. Invocation (“In the name of the Father …”)
2. Confession
3. Song: Kyrie eleison (“Lord have mercy on us ...”)
4. Absolution
5. Song: Gloria in Excelsis (“Glory be to God on High …”)
6. Prayer of the day
7. Old Testament Scripture reading
8. Psalm of the day
9. Epistle Scripture reading
10. Verse of the day and Alleluias
11. Gospel Scripture reading
12. Nicene Creed (communion) or Apostles Creed (matins)
13. Sermon
14. Song: "Create in me ..."
15. Offering
16. Prayer of the church
17. The Lord's prayer (with the Glorias at the end)
18. (Matins: skip forward to Nunc Dimittis; Eucharist continues)
19. Prayers: Seasonal prefaces to the Eucharist
20. Song: Sanctus (“Holy, holy, holy …”)
21. Words of institution (“Our Lord Jesus Christ, on the night he was betrayed …”)
22. Song: Agnus Dei (“O Christ, Lamb of God …”)
23. Distribution (“The body of Christ, given for you. The blood of Christ, shed for you for the remission of sins.”)
24. Song: Nunc dimittis aka Song of Simeon (“Lord, now you let your servant depart in peace …”)
25. Prayer of thanksgiving
26. Aaron’s Blessing (“The Lord bless you and keep you …”)

I've skipped mentioning the various places where we have a hymn. So what do you say? How close is this to your own liturgy? How close have we stayed over the years of the divide, and how far have we drifted apart even in our worship?

Scripture and the Liturgy (or: Why I am pro-liturgy)

From time to time I hear people from non-liturgical churches speaking of how unScriptural it is to have a liturgy. Nothing could be further from my experience. I am glad to belong to a liturgical church and would wish that as a blessing upon anyone I know. Why? To explain that to my non-liturgical (even anti-liturgical) acquaintances, I'd have to show them our order of service. I won't ask anyone here to read an entire order of service. But here I will briefly go through our most commonly-celebrated order of service in the liturgy and highlight a few things.

Blessing at the start of worship
M: The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you. (2 Cor 13:14)

Confession
[Based on passages such as 1 John 8:10, we confess our sins and proclaim God's forgiveness. We follow a fairly simple order of confession and absolution.]

Prayers at the start of service
For the steadfast assurance that nothing can separate us from your love (Romans 8:38-39) and for the courage to stand firm against the assaults of Satan and every evil (Ephesians 6:11-14)

Before the reading of the Gospel Lesson
(Each week we have a reading from the Old Testament other than Psalms, then a prayer from the book of Psalms, a reading from the Epistles, and a reading from the Gospels. Before the gospel is read, the congregation stands and says the following.)
C: There words are written that we may believe that Jesus is the Christ, the Son of God. (see John 20:30-31)

The Lord's Prayer
(Matt 6:9-13)

Prayers before the Sacrament
M: Praise to the God and Father of our Lord Jesus Christ! In love he has blessed us with every spiritual blessing. (Ephesians 1:3)

(The next portion of the prayer varies by the season of the church year:)
Advent: Through his holy prophets, he promised a King to bring light to those living in darkness and in the shadow of death. (Isaiah 9, esp vv. 1-2)

Christmas: When the time had fully come, he sent his Son, born of a woman, born under law, to redeem those under law, that we might receive the full rights of sons. (Galatians 4:4)

Epiphany: In the past he spoke to us through the prophets, but in these last days he has spoken to us by his Son, who is the radiance of his glory. (from Hebrews 1:1-3)

Lent: He made his Son to be the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world. (1 John 2:2)

Resurrection/Ascension: He raised Christ from the dead and seated him at his right hand in the heavenly realms and placed all things under his feet for the benefit of the Church. (from Ephesians 1:20-22)

Sundays after Pentecost: He sends the Holy Spirit to testify that we are his children and to strengthen us when we are weak. (from Romans 8:16, 26)

(General close to the prayer)
Now have come the salvation and the power and the kingdom of our God and the authority of his Christ. To him who sits on the throne and to the Lamb be praise and thanks and honor and glory for ever and ever. (Revelation 12:10, 5:13 and others in Revelation)

Holy, holy, holy
(Song preceding communion)
Holy, holy, holy is the Lord of hosts, the whole earth is full of your glory. (Isaiah 6:3)
You are my God and I will exalt you, I will give you thanks, for you have become my salvation (Psalm 118:28)
Holy, holy, holy is the Lord of hosts, the whole earth is full of your glory. (Isaiah 6:3)

Words of Institution
Our Lord Jesus Christ, on the night he was betrayed, too bread; and when he had given thanks, he broke it and gave it to his disciples, saying, "Take and eat; this is my body, which is given for you. Do this in remembrance of me.

Then he took the cup, gave thanks, and gave it to them, saying, "Drink from it, all of you; this is my blood of the new covenant, which is poured out for you for the forgiveness of sins. Do this, whenever you drink it, in remembrance of me." (I Cor 11:23-25)

O Christ, Lamb of God (Agnus Dei)
O Christ, Lamb of God, you take away the sin of the world; have mercy on us.
O Christ, Lamb of God, you take away the sin of the world; have mercy on us.
O Christ, Lamb of God, you take away the sin of the world; grant us peace.
(see John 1:29)

Blessing at the end of worship
The Lord bless you and keep you
The Lord make his face shine on you and be gracious to you
The Lord look on you with favor and give you peace. (Numbers 6:22-27).

Is liturgical worship Scriptural?
I suppose it depends on what we mean by "Scriptural". If we mean "commanded by Scripture", then Scripture does not command our worship to be either liturgical or non-liturgical. But if we mean "holding Scripture close and dear, consulting it often and being shaped by it at every turn," then liturgical worship is Scriptural. Just from the parts I have excerpted here, on the average you can expect to hear 12 passages of Scripture during the order of service. This is in addition to the four passages which vary weekly (3 readings and the prayer of a Psalm), and does not count hymns or other songs which vary by week, many of which are also from Scripture, nor the Creeds which also track Scripture closely. That is why I would wish the liturgy on all the churches as a blessing.

If you belong to a non-liturgical church, what do you think: Would you hear more or less Scripture in the average service if you followed the liturgy?

Reconciliation and Liturgical Time

The current Christian Reconciliation Carnival's topic, proposed by our kindly host, is:

How are divergent or competing understandings of the liturgical year an obstacle to reconciliation? Conversely, how does the idea of liturgical time open up possibilities for greater unity? In any event, how do we live out our Christian discipleship among fellow believers who approach liturgical time differently?

There is a sense of unity from celebrating the same thing at the same time. It’s unfortunate that the shared date of celebration of Lent and the Resurrection has been lost -- and after the efforts gone through to obtain a shared date in the beginning! I wonder whether it would be possible to use the calendar as a low-key way to inch back towards unity: when the theological issues cannot be resolved at this time, to at least resolve the calendar issues. I know there are some die-hards who take the calendar issues more seriously than I would. But as Mark suggested, there remains for us in the West a chance to go celebrate Holy Week with our friends to the East this year.

The differences between the Western calendar and the Eastern calendar seems more like awkward timing but less of a serious division. I have more difficulty feeling kinship with those Christians who of the low church/free church variety who do not recognize a Church Year at all. An acquaintance of mine once went to visit another church when her church would have been celebrating the resurrection, only to find they were in the middle of a sermon series on marriage and were not going to interrupt it to preach on the resurrection. I feel far more kinship with those who recognize any of the Christian calendars than those who recognize none.

I suppose some of the newer-minted churches see pagan influence under everything not mandated in Scripture. However, a liturgical year is rooted in Scripture all the way back to the Exodus and the commands to observe certain celebrations at the same time every year. From there, according to the Talmud, even beginning with Moses during the 40 years of wandering in the wilderness there came the tradition of reading the portions of Scripture corresponding to the current celebration, such as Passover or Pentecost, and so the liturgical year and the lectionary were born. The connections between Passover and the Passion of Christ are probably known to most Christians, and Pentecost has been so thoroughly absorbed that a few Christians are unaware it was one of the yearly pilgrimage feasts commanded in the Torah (the Feast of Weeks was one of its names, and Pentecost the name in the Greek-speaking Jewish community). Most years (though not this one), the Western calendar and the Jewish calendar coincide, giving me subtle chances to witness to the Jewish roots of Christianity -- or the fulfillment of Jewish hope among the nations through the Messiah -- among my Jewish in-laws. There is a view to reconciliation on a large scale: for Israel to receive her Messiah.

I wish the Eastern Churches and Western Churches would take this step when our Festivals of the Resurrection do not fall on the same date: I wish we would have sister churches, so that we invited them to celebrate with us and sent our people to celebrate with them during such times. We would have a foot in each others' doors, and that could only be a good thing.