Q. What is the origin of the liturgy?

A. From the earliest days of the Church, Christian worship has been marked by a pattern of gathering, word, meal, and sending. These basic elements-revealed in the New Testament, the writings of the early Church, the Lutheran confessions, and ecumenical documents-constitute the center of the Church's worship. (With One Voice, p. 6)
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   The first Christians continued to participate in the Jewish synagogue service of scripture readings, psalms, and prayers, and the earliest Christian liturgies included these elements along with the celebration of Holy Communion. The various liturgical texts and responses developed over time, and have remained part of the catholic heritage we share with Christians of all times and places. During the past several decades there has been increased scholarship and cooperation between denominations, and the recent worship books of most Christian bodies include remarkable similarity in the texts and structure of the liturgy.
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Q. What does the word "eucharist" mean?

A. Eucharist is a Greek word meaning "thanksgiving," and is another term for Holy Communion. Thanksgiving is one of the central themes of Holy Communion, as we give thanks for God's mercy and love revealed to us through the ages, and most fully in Jesus Christ. The eucharistic prayer is the high point of the liturgy, and has its origins in the ancient Jewish meal prayer in which God is thanked and praised for acts of mercy.
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Q. What is the purpose of the Sunday service?

A. Sunday is the primary day on which the Church assembles: the first day of creation when God transformed darkness into light and the day on which Christ rose from death and revealed himself to the disciples in the scriptures and in the breaking of bread. The baptized gather to hear the word, to pray for those in need, to offer thanks to God for the gift of salvation, to receive the bread of life and the cup of blessing, and to be renewed for the daily witness of faith, hope, and love. To guests, strangers, and all in need, the Church offers these good things of God's grace. (With One Voice, p. 8)
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Q. Why is Holy Communion celebrated every Sunday?

A. Through the ages the basic pattern for Christian worship has included both the reading of scripture and Holy Communion. The liturgy of the Word has its origin in the Jewish synagogue service of scripture readings, psalms, hymns and prayers. The eucharist is what makes Christian worship unique, as we share the bread and cup, remembering the life, death and resurrection of Jesus Christ. Though during the past several centuries many Protestants communed less frequently, Lutherans and others are returning to Sunday gatherings centered in both Word and Sacrament. For those who now experience weekly eucharist, it is a deep source of spiritual nourishment. Back to top.

Q. Why is there a figure of Christ on the processional cross?

A. By the fourth century processional crosses were used in Christian worship. In the sixth century crosses with the body of Jesus began to be used, but Jesus was portrayed as alive, vested as a monarch. By the eleventh and twelfth century crucifixes began to bear the image of the dead or dying Jesus. Protestant Christians in North America have generally had empty crosses, noting the victory of the resurrection. Lutheran traditions in Europe as well as the United States include both empty crosses and crucifixes, depending on individual congregations. A suffering Christ on the cross is very appropriate for meditation as it reflects the theology of the cross which is central to St. Paul and Martin Luther. The processional cross at Holy Trinity has an image of the resurrected Christ, sometimes called a Christus rex (Christ reigning in glory). The representation of the risen Christ signifies that suffering leads to resurrection and new life. 
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Q. Why is there an icon of Mary and the child Jesus in the chancel?
     What do Lutherans believe about Mary?
 
A. The use of icons in worship and personal meditation is an integral element of the Orthodox faith and has recently become popular for Christians of many traditions. Icons are stylized renderings of Jesus, Mary, biblical figures or saints. Icons are not merely art but are liturgical in nature, for the iconographerâs first concern is to proclaim the mystery of God through their offering.

   Icons of Jesus and Mary make a strong proclamation of the incarnation--God fully sharing our humanity in Christ. Since the early years of the Church, Christians have referred to Mary as Theotokos, the God-bearer. Martin Luther had a deep regard for Mary, and called her the Mother of God. Though Mary was de-emphasized in the centuries following the Reformation, there has recently been a renewed interest in her role in the mystery of salvation. For some, she represents the feminine aspect of our Christian faith, and provides a balance to what some call a patriarchal Christianity.  She is often considered the first Christian believer, as she opened her life to the mystery of God's will. In addition, she is a strong proclaimer of God's justice, for in the Magnificat she sings of God raising the lowly and filling the hungry with good things.
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Q. Why are there periods of silence in the liturgy?

A. Our liturgy is made up not only of words, music and ritual actions, but also of silence. Though many have been taught that prayer is conversational--involving words--prayer is also a stance of openness and listening for the voice of God. In our busy and noise-filled lives it is often very difficult to be still and savor silence. The brief periods of silence in the liturgy are an important balance to the rest of the service which is filled with words. The periods of silence in the liturgy are a time for either personal reflection following the sermon and holy communion, or for simply dwelling in the moments of peaceful quiet. 
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Q. What does the sign of the cross mean?

A. The sign of the cross has been made by Christians since earliest times. Originally a small cross was made with the thumb on the forehead. Later the sign was made as we make it today, with the whole hand from forehead to breast and then from shoulder to shoulder.

   In his Large and Small Catechisms Martin Luther called for the continuing practice of the sign of the cross. Unfortunately Lutheran Christians have until recently lost this powerful tradition.  The sign of the cross is a gesture shared by the "catholic" Church, that is, the universal church

   We make the sign of the cross in remembrance of our baptism. When entering the church some people dip their hands in the baptismal water before making the sign of the cross. This is another tangible reminder of God's promise to be faithful to us throughout our lives.

   The sign of the cross is an acted-out prayer, as worship involves our whole bodies, not only our minds and souls. An outward gesture such as the sign of the cross can help to shape our inner spirituality.
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Q. Why is the gospel read in midst of the congregation?

A. Since the time of the early Church the gospel has been considered the climax of the scripture readings read in worship, and has often been accompanied with special acclamations and ceremonies. The gospel procession to the center of the nave, and the reading of the gospel among the people is a sign of God coming among us in Jesus Christ. As the gospel of John states, "The Word became flesh and lived among us." We profess that Jesus Christ is the Word of God present in the proclamation of scripture, the celebration of the eucharist, and in the gathered people of God.
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Q. What are the reasons for the various gestures and postures in the liturgy?

A. The ways we use our bodies in worship reveal much about our attitude toward God, ourselves and creation. The various postures and gestures of worship express the dignity of the body as well as the presence of God in the midst of the worshiping assembly. The use of the body in worship also enables us to see all of life as prayer, not only words but also actions.

   We stand to offer praise and prayer to God.  Our standing suggests the importance of our corporate action: singing, hearing the Gospel, participating in the eucharistic prayer. We sit to listen to the scripture readings and the sermon. We may kneel for confession, to receive communion, and at other times of prayer. Kneeling is a posture that signifies penitence, adoration and awareness of God's majesty.

   The ministers and worship leaders bow as a sign of reverence at the beginning and end of the service. They reverence the altar as the central symbol of Christ's presence in our eucharistic celebration.
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Q. Why do the pastor and some of the worship leaders pray with outstretched hands?

A. This is the biblical stance of prayer which Christians inherited from Judaism. The early Church interpreted this gesture to represent Christ's posture on the cross, and it suggests openness and our need for God.

Q. What is the significance of incense in worship?

A. The use of incense in worship has a long history in both Judaism and Christianity. The psalmist expresses the symbolism of incense and prayer:  "Let my prayer rise like incense before you; the lifting up of my hands as the evening sacrifice."

   The clouds of incense represent cleansing and purification, and the sweet smell suggests the sweetness of Christ's robe of righteousness that covers our sin. Incense is sometimes used in an honorific way as holy things and holy people are honored with incense. For example, the gospel book, the altar, the bread and wine, the ministers and the congregation may be "censed" as a way of showing their importance in the liturgy. Incense is also used to add a festive accompaniment to processions, creating "holy clouds" and "holy smells" in the air.

   Incense is also important because it incorporates the sense of smell in our worship. Our liturgy involves all our senses, showing the significance of our bodies and all of God's creation. We take seriously the incarnation--as God came among us in Jesus Christ all of our humanity is made holy. The sweet smell of incense is a doorway to the holy in the same way that beautiful music, flowers and stained glass can lead us to ponder the mystery of God's presence.  As "catholic" Christians we rejoice that we can incorporate the richness of the Church's tradition in many forms, and thus feel connected to the Church around the world and through the ages.
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Q. What is the significance of the colors for the various seasons of the church year?

A. White, a color of joy and festivity, is appointed for all festivals of Christ such as Christmas, Easter, and All Saints Day. Red, the color of fire, energy and blood, is used for Pentecost (celebrating the giving of the Holy Spirit), Reformation, and at commemorations of saints who were martyred for their faith. A deep red or scarlet is sometimes used during Holy Week to mark the final days Lent in which we meditate on Christ's passion and death. Green, representing growth, is appointed for the seasons after Epiphany and Pentecost when we focus on spiritual growth and the teachings of Jesus. Purple reflects penitence and is used during Lent, the season of preparation for the festival of Easter. Blue is the color for Advent and calls to mind the the sky and hope. It expresses the waiting and expectation of Advent, the season of preparation for the festival of Christmas. Gold is sometimes used on Easter to heighten the joy and celebration of this feast of feasts. Black, the color of ashes, is appointed for Ash Wednesday, the most somber day of the church year. No color is used on Good Friday, as the worship space is bare and stripped of all color and furnishings.
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Q. What is the symbolism of the colored robe the pastor wears on Sunday?

A. A "chasuble" is the name of the traditional vestment worn by the presiding minister at a Holy Communion service. The chasuble as a eucharistic garb for the presiding minister dates at least back to the eighth century. The chasuble's full shape represents God's abundant grace offered to all people in the eucharist.
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Q. What does the large candle by the baptismal font signify?

A. Each year a new paschal candle inscribed with the numerals of the current year is carried in procession during the Easter Vigil on Easter Eve. The paschal candle stands next to the baptismal font, and is lit during the season of Easter, representing the light of Jesus' resurrection. It is also lit for each baptism, to show that in baptism we share Jesus' death and resurrection. Finally, it is lit at funerals revealing that in death our baptism is complete as we share Christ's victory over death.
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Q. Why is water always kept in the baptismal font?

A. The baptismal font at the entrance of the chancel reminds us that baptism is at the heart of our Christian identity, for it is our entrance into the community of faith. Martin Luther encouraged us to return daily to our Baptism, confessing our sin and walking in newness of life. The water kept in the font is a visible reminder of the "day to day" character of Baptism. As we pass the font we are invited to dip our hand in the water and make the sign of the cross. This becomes an "acted-out" prayer in which we use our bodies to remember the covenant God made with us at the font of rebirth.

Q. Where did the ecumenical version of the Lord's Prayer come from?

A. There has never been one standard version of the Lord's Prayer for English-speaking Christians. If you have visited other denominations in past decades you know that some churches have used "debts" instead of "trespasses"; some churches conclude with the words "for ever" while others say "for ever and ever." Still others leave off the entire concluding doxology ("for thine is the kingdom and the power and the glory for ever and ever") which is not included in either Matthew or Luke's accounts of the Lord's Prayer.

   In 1975 the International Consultation on English Texts published the ecumenical version of the Lord's Prayer that Christians of various denominations might use a common text in their liturgies. Most recent worship books since then provide this text, although many include the  traditional version next to it.

   In addition to ecumenical considerations, many parents and teachers find that the ecumenical translation is much easier for children (and adults) to understand. The "thees" and "thous" have been eliminated, as has been done with the liturgy. Instead of "trespasses," the word "sins" is used. The often misunderstood "lead us not into temptation" is rendered "save us from the time of trial."
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