It follows a rhythm called the "Church Calendar" that keeps us immersed in the story of Jesus, year after year, by remembering major events such as his birth, baptism, temptation, death, and resurrection. As we follow this yearly rhythm, the emphasis of our worship changes and draws our attention to different parts of the story and different aspects of Christian spirituality. In this way our liturgical rhythms keep things fresh and new.
We're always making new discoveries or being reminded of something we forgot! We believe worship is a corporate activity. There may be certain people set apart to lead worship musicians, pastors, scripture readers , but worship is an activity of God's people, not just of a few. It is not a spectator sport.
The word 'liturgy' means 'work of the people. Evangelicals and Liturgical Worship. Webber, Robert E. Hendrickson Publishers, Webber, Robert, and Lester Ruth. Morehouse Publishing, Marti, Gerardo. Oxford University Press, What is Liturgy? Communal Prayer 2. This is because:. Section 7 emphasises the importance of the Eucharist: Really partaking of the body of the Lord in the breaking of the Eucharistic bread, we are taken up into the communion with Him and with one another Lumen Gentium 7.
This links to the idea that the Eucharist is where the other sacraments stem from. Nevertheless, they believe that there must be room for the Holy Spirit in their services, and that the best form is only a vehicle, not a destination. If they can lead people to sing with understanding, to say Amen at the proper time—and that can be in the middle of the sermon, as well as at the close of a prayer—they feel that they have accomplished much. The liturgical revival in Protestantism is running along a course parallel with that of the Roman Catholic Church; in both groups the movement is leading to a new appreciation of the Bible, of biblical preaching, of the pastoral ministry, of the need for truly converted people, and of the futility of form without substance.
It leads in some cases to a stripping down of ceremonies; in others, to the addition of some simple and worshipful elements that have been neglected, such as a prayer of confession, responses by the people instead of by the choir, and the plainest kind of clerical garb in the pulpit and out of it. But the motive is always the same: to worship God in the face of Jesus Christ, to join in humble prayer, to make the sermon a message from God and not from the preacher. No doubt; but it is the true definition of the liturgical movement today.
This movement must not be confused with the aestheticism of the twenties, nor with the medieval multiplication of ceremonies. It is a movement forward, not a retreat to the cloisters. Growing by leaps and bounds in the various denominations, it is without much organization or promotion. There are a few groups with names, such as the Methodist Order of St. Luke, the Episcopal Associated Parishes, and several Lutheran Liturgical Societies; but they are, for the most part, content to study and pray together, and their leaders are too busy preaching, praying, and serving their congregations to become promoters of even such a cause as this.
Finally, the liturgical movement is evangelistic. It is concerned everywhere with the task of interpreting Christ to men, of presenting him as Saviour and Lord. All other things fade into insignificance before that motive. And if one finds a minister who is more concerned with the correctness of ceremony than with the message of God, the liturgical movement ought not to be blamed. We cannot separate doctrine, worship, and life.
The young couple stood in front of me. They were not too highly educated or sophisticated, and that was a help. I had, so I thought, prepared them well. I must not let them see that I was nervous. It was the bridegroom himself.
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