NATIONAL WORKING GROUP ON
WORSHIP
Theology & Discipleship
The Uniting Church in
Australia
'ORDERED LIBERTY' IN WORSHIP
Guidelines for the leadership of worship for those ordained or commissioned to such a role in the Uniting Church in Australia.
Paper No.4
"I was glad
when they said to me ,
'Let us go to
the house of the Lord!"'
All of us can hope that as we
prepare to lead worship we can echo these opening lines of Psalm 122, with
their air of joyful anticipation.
We are likely to be glad when
we and those we lead experience worship in its fullness. This is a fullness
which makes us all aware, over and over again, of the creating and redeeming
love of God - as, e.g. do the varied great prayers of thanksgiving Uniting
in Worship's service for the Lord's Supper (see pp 93-125). Few of us are
attracted by elaborate rituals, but too many of us are all too readily
satisfied with a minimal diet of worship, a diet which may lead to spiritual
malnutrition. Then we deny ourselves a true sense of being involved
meaningfully in the fullness of the good news for all in Jesus Christ.
So what follows
has very much in mind what contributes to fullness in worship, in that the
essential elements in orders of service are listed to enable us to taste
worship in that life giving abundance promised by Jesus in John 10:10.
Along with this
goal there is recognition that across all denominations today there is
widespread interest in sensitive and relevant worship. A necessary part of
informed involvement in such endeavours is awareness of our heritage from the
Reformation and the Evangelical Revival, traditions which have done so much to
shape us as we are. *
One of the
highly significant aspects of these traditions was their reassertion of that
liberty to which we are all heirs through Jesus Christ (see, e.g. Gal.S:1 and 2
Cor.3:l7.) Such liberty was and is valued, not only in belief and practice, but
also in forms of worship so that dulling uniformity and 'vain repetitions'
(Matt.6:7 KJ V ) are avoided.
At the same time
as it is the Holy Spirit's role to be 'the Lord and giver of life' we can be
sure that the Spirit will enliven set orders and written prayers, including the
words of the Lord's Prayer and of Scripture, and, just as readily, will inspire
extempore forms.
* See the Appendix for
more information on these traditions and their relevance and importance for us.
Whatever may be claimed by those opposed to all set forms, the truth remains
that almost all follow an order of service with which they are at ease and
accustomed. Even in extempore prayer, treasured rightly as it is in our
tradition, phrases used Sunday by Sunday sometimes merely echo or repeat those
used on previous occasions.
We have much invested in
freedom of worship. As the preface to those volumes of resources we know as Uniting
in Worship puts it, is not the case
that the
services in Uniting in Worship are intended to be used rigidly and
without imagination ... All the resources...are therefore designed to be used
in a flexible way ... But flexibility is more than choosing between printed
options, or composing prayers of intercession, or other prayers for local
use....This flexibility must be accompanied by responsibility, so that the
congregation may be protected from worship which is idiosyncratic or
insensitive (pp 8&9)
Very few leaders of
worship have recourse only to what is available in the two volumes of
Uniting in Worship. They make careful use also of services and prayers from
elsewhere which seem to speak directly and relevantly to situations to which
they minister. We must feel free to explore and use selectively the treasures
of other denominations (see appended select list of resources). Throughout, if
we are not to become overly self-focussed we have also to learn from the worship
of a church undivided between East and West, let alone between Catholics and
Protestants. That does not mean that we become e.g. imitation Anglicans or
Catholics, Lutherans or Orthodox.
But it does mean that we
need to be both open and discriminating in our use of such resources. In this
connection the observations about worship made years ago by Lesslie Newbigin in
his A South Indian Diary retain their cogency.
it
is one of the tragedies.. that the churches which have given their ministers
the maximum amount of liberty of liturgical improvisation are those which have
given them the minimum training in liturgical principles.
At the same time
challenges come to us from the society in which we live: For example our church
faced legal demands to define the essential elements in the service for
marriage. So these were specified at the 1997 Assembly (Min 97.17.04). In
addition, theological and liturgical requirements demand certain fulfilling
essentials in this and other services now accepted as the official services of
our church ( 1997 Assembly Min 97.17.02) To discover these fulfilling
essentials for yourself, in every case do not neglect to read and be
guided by the notes which precede the wording of each service in Uniting in
Worship, and the services of ordination, induction and commissioning issued
since 1988. There you will find much to aid leaders of worship, and also much
to dispel the false notion that the resources published are the only ones
allowable.
For further explanation
and assistance use Robert Gribben's A Guide to Uniting in Worship (U.C.
Press, 1990). In his Preface he refers to Christian Worship in Transition,
by the American Methodist scholar, James White. In particular Robert Gribben
points to White's emphasis on both the essentials and the freedom of worship
when he cites a chapter entitled:
"You
are free - if', in which he summarised the basic structure and purpose of the
major services and sacraments of the church. When you have the fundamentals
clear, he said, you may "do" worship any way you wish. (p.9)
Later Gribben writes
that
Uniting
in Worship will guide you through what is essential, and what elaborates
the theme, partly through the careful wording of rubrics in the use of
"may" or "shall". "Shall" indicates something
whose omission would distort what we are doing or saying in this service, and
most of these are obvious. (p 14)
And
Uniting
in Worship is closer to a Directory than a book of common prayer. In the
general services, not a word is imposed on ministers or congregations.... The
book is chiefly a framework, with prayers which are interchangeable, and with a
vast resource of further material for worship from our own historical
traditions, and from others, both ancient and modern. (p.16)
As
we turn to the services themselves let us keep two maxims to the fore at all
times.
1.
Read carefully all the notes which precede each
order of service.
Those notes of particular significance
will be specified as each service is taken up below,
2.
Pay close attention to the directions (rubrics) within
each order of service.
Recall what Robert Gribben has said about the use of
"may" and "shall" in such rubrics.
So, committed to 'ordered
liberty', as the United Church of Canada calls it, and in worship to doing
'everything decently and in order' (1 Cors.14:26 and 40), let us look at the
major services of worship with an eye to discerning and including always the
fulfilling essentials. In every case, the essentials listed are those which
enable all to share in the fullness of worship. They are not listed to
inhibit our freedom of worship, but to enhance it.
THE MARRIAGE SERVICE
Read with particular care
notes (v), (vi) & (ix) and refer to A Guide to Uniting in Worship pp.91-99.
The 1997 Assembly (Minute
97.17.04) has ruled already on what is essential in this service if a marriage
celebrant indicates that the rites used in the ceremony were those of the
Uniting Church in Australia. It was recognised that the Marriage Service is a
service of worship, with scripture readings, proclamation of the Word, prayer
and the marriage rite. Acknowledging that there are given 'freedoms' for the
responsible use of alternative wording with the same meaning and intention, the
Assembly listed as the essentials of the service:
4 -- Declaration of Purpose
8 - Declaration of Intent
11 -- The Vows (one
of the four forms in Uniting in Worship or words consistent with these
- forms)
13 - Proclamation of
the Marriage
15 - The Blessing
BAPTISM and the REAFFIRMATION OF BAPTISM CALLED CONFIRMATION
Read with particular care
notes (i) - (v), (viii), (ix), (xi) and (xv) and refer to A Guide to
Uniting in Worship pp.19-35
Approving a statement "A Common Understanding of Baptism" the
1979 Assembly resolved that particular elements should find their place in a
service of Baptism. (The numbers in parentheses refer to those sections
numbered differently in the Baptism of a Child service)
3...... Scripture
(related to baptism)
4
The Meaning
of Baptism and Confirmation ( including a spelling out of the significance
of the
sacrament and of the dependence of all on the initiating grace of God.)
5
Renunciation and Affirmation
6 Prayer of
Thanksgiving
7 The Baptism
(by the pouring of water and without variation or exception the precise use
of the
formula):
NN (Christian names), I baptise you
in the name of the Father,
and of the Son,
and of the Holy Spirit. (1988 Assembly Min. 24.3.)
and the declaration to the gathered congregation that the
baptised is now received into the holy catholic church and incorporated into
the Body of Christ.
9 Laying on
of Hands (in the Confirmation or Re-affirmation of Baptism Service)
10 (8) Responses (promises by
parents or newly confirmed, and acknowledgment by the whole congregation of the
significance of the baptism of each one present in terms of faith and obedience
nurtured in worship and growth.)
14 (9) Prayer of
the People ( not least for those baptised or confirmed)
A CONGREGATIONAL REAFFIRMATION OF BAPTISM
Read with particular care notes (ii) and (iii) and
refer to A Guide to Uniting in Worship pp 36-39.
The essential elements of
this service are:
2 Reaffirmation
3 Recollection of
Baptism
7 Prayers
of the People
THE SERVICE OF THE LORD’S
DAY and
THE SACRAMENT OF THE
LORD’S SUPPER
Read with particular care
notes (i) – (vi) and refer to A guide to Uniting in worship pp. 43-
75.
Lay Presiders at the Lord’s Supper should consult “Lay
Presidency at the Sacraments” –
Assembly Standing Committee
September 1995
Including the prescriptions of Appendix 1 to the Basis of
Union the following fulfilling
elements
are to find their place in the celebration of Holy Communion within the
framework
of the Service of the Lord’s Day.
1 .... Call
to Worship
4 -- Prayers
of Adoration and Confession and Declaration of Forgiveness
6-9 and 11
Readings from scripture and at least a meditation thereon.
15 .... Prayers
of the People
18 .... Setting
of the table with bread and wine.
19 .... Great Prayer of Thanksgiving,
either preceded by or including a narrative of the
institution of the sacrament, and
including also
thanksgiving to God for the marvels of
creation, redemption and sanctification
a memorial (anamnesis) of the great
acts of redemption, passion. death, resurrection,
ascension and Pentecost, which brought the church into being
the invocation of the Holy Spirit
(epiklesis) on the community and the bread and wine
consecration of the faithful to God
20 -- The
breaking of the bread
22 -- Communion
in both bread and wine by minister and people.
26 & 27
Dismissal and Blessing.
COMMUNION BEYOND THE GATHERED CONGREGATION
Read with particular care all notes on p. 134 and refer to A Guide
to Uniting in Worship pp. 76-77;
It is necessary to include a prayer like that in the lower half of p. 137
of the Leader's Book (and p.76 of the People's Book).
In every case there is to be an invocation (epiklesis) like that in the
last four lines of the prayer on p.137 (or p.76).
THE FUNERAL SERVICE
Read with particular care
notes (i), (ii), (vii), (viii) and (xi) and refer to A Guide to Uniting in
Worship pp. 115-l2l.
Noting especially the content
and impact of notes (i) and (ii), it is recognised that the funeral service is
a witness to the resurrection of Christian which there are scripture readings,
proclamation of the Word, prayer and a committal rite.
7 - Commendation
10 .... Prayer and Blessing
and at the
cemetery or crematorium chapel.
11 - Scripture Sentences
12 - Committal and Burial
14 - Prayers of supplication or intercession
15 - Blessing
The Funeral Service may conclude
with the burial of the deceased. It does not conclude where a cremation occurs
until arrangements are complete for the burial or scattering of the ashes. Such
arrangements need to be made by the minister and the family or friends of the
deceased. See the prayers on pp. 492-3 of Uniting in Worship Leader's Book
and pp. 50-51 of Funeral (1990).
ORDINATIONS OF DEACONS AND MINISTERS OF THE WORD
Read with particular care
notes 5 -12 in Services of Ordination, Induction and Commissioning JBCE,
1995, remembering that the framework of the service is that of the Service
of the Lord's Day, and refer to A Guide to Uniting in Worship pp.123-l29. (It
must be noted that this Guide refers to the former services in Uniting in
Worship, not the more recent Services of Ordination, Induction and
Commissioning.)
These services are services of
the presbytery (Regulation 2.3 .1 (c)). Note 12 reads,
'The presbytery appoints
those of its members who are to take part in the laying on of hands. There
shall be at least two ordained ministers and two lay persons. (Regulation
2. 3.4). In special circumstances, members of other presbyteries may also be
invited to participate in this act.'
The essential elements on these
occasions are:
12 - Presentation of the Ordinand
13 .... (or later) The
Charge
14 - Vows as prescribed by the Assembly
15 - Ordination - including always prayer and the laying on of
hands
16 - Declaration of Ordination
17 - Presentation of the Bible (and stole or scarf)
19 - Prayers of the People
INDUCTION OF DEACONS AND MINISTERS OF THE WORD
Read with particular care
note 1 in Services of Ordination, Induction and Commissioning which
describes the service as an act of the presbytery and notes 3 & 5, remembering
that the framework of the service is that of the Service of the Lord's
Day, and refer to A Guide to Uniting in Worship pp. l29-132. (It must be noted that this Guide refers
to the former services in Uniting in Worship, not the more recent
Services of Ordination, Induction and Commissioning.)
The essential elements on these
occasions are:
13 - Questions - as prescribed by the Assembly
15 - Induction Prayer
16 - Declaration of Induction
17 -19 Responses by the Presbytery, People and other church
representatives.
COMMENCEMENT and COMMISSIONING of a COMMUNITY MINISTER
Read with particular care notes 3, which describes the role of the presbytery, and 4-6, remembering that the framework of the service in that of the Service of the Lord’s Day.
In the commencement Service the essential elements are:
2 Questions – as prescribed by the
Assembly
3 Prayer
In the Commissioning Service the essential elements are:
2 Presentation
3 vows – as prescribed by the Assembly
4 Act of Commissioning – including always prayer
and the laying on of hands
5
Declaration
SERVICE TO WELCOME A YOUTH WORKER
Read with particular care notes 2, which describes the role of the
presbytery, and 3 - 7 remembering that the framework of the service is that of
the Service of the Lord's Day.
The essential elements of this service are:
2 - Questions
to the Youth Worker - as prescribed by the Assembly
3 - Prayer
4 - The
Welcome
COMMISSIONING OF A LAY PASTOR
Read with particular care notes 2, which describes the role of the
presbytery, and 3-6, remembering that the framework of the service is
that of the Service of the Lord's Day.
The essential elements in this service are:
2 - Presentation
3 -- Vows
- as prescribed by the Assembly
4 - Act
of Commissioning - including always prayer and the laying on of hands.
5 - Declaration
COMMISSIONING OF A LAY PREACHER AND ELDERS
Read with particular care notes (i) & (ii), remembering
that the framework of the service is that of the Service or the Lord's Day.
The essential elements of this service are:
2 - Presentation
3 - The
Vows - as prescribed by the Assembly
4 - Act
of Commissioning - including always prayer and the laying on of hands
5 - Declaration
A Final Reminder...
Almost all of what has been presented here concerns words
- and they are a necessary ingredient, never to be discounted in importance for
they are the major means we have for communication.
But they are not the only means. Music, silence, gestures
and movement, church architecture and furnishings, works of art, colour,
flowers, aromas, the approach of the leader(s), the overall ambience (atmosphere
in the congregation); in baptism water seen and heard, at the Lord's Supper
bread and wine clearly visible when broken and poured etc - all these
contribute significantly to communication and to the fullness of worship.
So, while the lists of essential elements aim at enhancing
such fullness of worship, if we neglect the other contributing factors we are
impoverished, no matter how precise our words.
The last word may well be a prayer directed to 'Those who
write prayers':
Almighty God: you have
no patience with solemn assemblies, or heaped-up prayers for all to hear.
Forgive those who have written prayers for congregations. Remind them
that their foolish words will pass away, but that your word will last and be
fulfilled, in Jesus Christ our Lord. Amen. (adapted from a prayer in The
Worshipbook ( 1970))
APPENDIX
Some Guidelines from our Past (Heb 12:1 and 2)
Our Reformation and Evangelical Revival forebears
left us a godly heritage in precept and example. Presbyterians and
Congregationalists in England and Scotland were guided at first in their
worship by the Geneva Forme of Prayers which can be traced back to John
Calvin (d 1564). The General Assembly of the Church of Scotland, in the year of
Calvin's death, resolved that
"every minister, scholar,
and reader shall have one of the psalm books lately printed in Edinburgh and
use the orders therein contained in prayer, marriage and ministration of the
sacraments"
(G. W. Sprott (ed) The
Book of Common Order of the Church of Scotland Wm Blackwood and Sons,
Edinburgh,1901.p. xv)
'This book, sometimes called 'Knox's Liturgy', held
sway in 5cotland for some 80 years. Then at the Westminster Assembly their
representatives in 1644 agreed to a Directory of Public Worship, which
indicated what was seen as essential in the conduct of worship, the celebration
of Baptism and the Lord's Supper, the solemnisation of marriage, the burial of
the dead, the visitation of the sick, and the singing of psalms.
In the face of the Restoration of Charles II as king,
the Savoy Conference met in 1661. There, two proposals were made to produce a
service book more acceptable to those opposed to conformity to the worship
style of the episcopal Church of England. One proposal sought detailed
revisions to the 1604 Book of Common Prayer. The other, prepared by the highly
regarded Richard Baxter (d.1691), was for a completely recast service book.
These two proposals respectively were rejected and ignored by the bishops. High
Church elements in the Church of England frustrated another attempt in 1689 for
a revision of the prayer book which aimed at
uniting Anglicans and
the more moderate non-conformists in a single non-Roman church. (R.J. Beckwith in
The Study of Liturgy, rev. ed. London, 1992. p 107)
In the next century, in order to guide his preachers and ministers in the
conduct of worship, John Wesley (d. 1794) issued in 1784 a manual called The
Sunday Service of the Methodists. This was Wesley's abridgement of the 1662
Book of Common Prayer and it imparted an Anglican flavour to Wesleyan
Methodist worship when it went its own way from Anglicanism in 1795. To this
manual must be added the Collection of Hymns for the Use of the People
called Methodists ( 1780), largely the work of Charles Wesley (d.1788).
Along with the psalms, promoted by the Westminster Assembly, and the virtual
paraphrases of Isaac Watts (d.1748), hymns became for the free churches.
that the liturgy is for the Anglican. They are the framework, the
setting, the conventional, the
traditional part of divine service as we use it. (B.L.Mann8ing
cited by A.Dunstan in The Study
of Liturgy (1992)
p.514)
Even those opposed to
set orders of service have no problem with set words of hymns or songs, be they
in books, on sheets or on overhead transparency screens.
So we have the two
strands – ‘liberty’ of worship, and the underlining of what are seen to be the
‘essentials’ of Christian worship.
They died – but are
speaking still! (cf. Hebs 11:4)
The 1644 Directory of Public Worship has some reflections in its
Preface of a continuing and startling relevance for us today. The authors, 350
years ago, opposed imposed uniformity of worship by Prelates (Anglican Bishops)
and, with it, the Prelates' conviction that there were no other worship, or way
of worship of God, amongst us, but only the Service-book.
They were also aware that the
Papists boasted that the book (Book of Common Prayer) was a
compliance with them in a great part of
their service.
There was concern
that the liturgy hath been a great means, as on the one
hand to make and increase an idle and unedifying ministry which contented
itself with set forms made to their hands by others, without putting forth
themselves to exercise the gift of prayer.
So they
resolved to lay aside the former Liturgy, with the many
rites and ceremonies set in the worship of God; and have agreed upon this
following Directory for all the parts of public worship, at ordinary and
extraordinary times.
They were clear that the aim of the Directory was that
ministers may be hereby directed, in theirs
administrations, to keep like soundness in doctrine and prayer, and may, if
need be, have some help and furniture, and yet so as they become not hereby
slothful and negligent in stirring up the gifts of Christ in them (pp.136-137
of the 1957 edition by William Blackwood & Sons. Ltd.)
The Uniting Church in Australia shares such common concerns that liberty
in worship should not become licence, any more than that all the suggested
wording in those services approved by the Assembly should be repeated slavishly
and without discrimination by leaders of worship.