01. General Notes & Resources

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VERSION: 2 April 2002

GENERAL NOTES AND RESOURCES

CONTENTS

GENERAL

      Which service(s)?

      Using these resources

      Headings for the liturgy

      Inclusive language

LITURGY

      Opening the service

      Sentence

      Confession and absolution

      Introit

      Lord, have mercy

      Hymn of adoration (Glory to God in the highest)

      Prayer of the day (collect)

      Readings

      Psalm (and introit)

      Alleluia verse / verse

      Highlighting the gospel

      Gospel acclamation

      Gospel procession

      Response after the gospel

      Order of service after the gospel

      Creed

      Offering

      Offering prayer

      Prayer of the church

      Seasonal preface

      'Christ has died'

      Eucharistic prayer

      'Through him, with him, in him'

      The 'great amen'

      Lamb of God

      Communion invitation

      Post-communion

      Blessing

      Dismissal

HYMNS AND SONGS

      Sources

      Guitar chords

      Selecting hymns/songs

      Location and function of hymns/songs

      Lord, have mercy

      Hymn of adoration

      Alleluias

      Creed

      Offering hymn

      Prayer of the church

      Holy, holy, holy

      Lord's Prayer

      Lamb of God

      Post-communion song

      Taize songs

      Iona Community songs

      Canticles

              Usage

              Glory to God and This is the feast

              Song of Simeon

              Te Deum

              Song of Zechariah

              Thank the Lord and sing his praise

              Song of Mary

              Philippians 2:5-11

              Worthy is the Lamb

              The Beatitudes

              Isaiah 35

              Isaiah 12:1-6

              Song of the word of the Lord (Isaiah 55:6-11)

              Song of the three

              Song of Moses

      Hymn for the celebration of music and song

NOTES ON THE READINGS

MUSIC

      Music Packages

      Settings

      Some organ music resources

      Liturgical material (instrumental/choir/congregation)

      General music resource

      Cantors

      What if you don't have an organist

VISUAL ARTS

      Principles of visual arts in worship

      Colours, flowers and displays

      Visuals for the readings

DRAMA AND MOVEMENT

      Blessings of people

      Dramatising the readings

      How to do a procession

      Kneeling

      'Mega Drama’

INVOLVING CHILDREN

OTHER MATERIAL

      Responsible communion practice

GENERAL NOTES AND RESOURCES

GENERAL

WHICH SERVICE(S)?

In these LCA Worship Resources  we have generally not provided complete orders of service (except for some special occasions), but have instead given a rich collection of resources. Most of these resources are principally for the service with holy communion (the divine liturgy). At the same time, much of this material can also be used in the Service without Communion, Matins, Vespers, the Service of the Word, or other non-communion services, eg see the document 'Simple non-communion order of service outline' in the 'Rites and services' folder.

The divine service has different forms, with variations in wording and musical settings. In the LCA the main regular forms are the Service with Communion (LHS p 6), the Service - Alternative Form (LHS p 58), the Sing the Feast settings, and the Modern Liturgy (originally fromWorship Today). Other variations are given on the Approved Worship Services disk (also available in coil-bound print-out form). Each of these forms of the liturgy has basically the same structure and is a variation of the historical and ecumenical mass or eucharist (see below under 'Headings for the liturgy'). This liturgy, whatever the variations, is the main and central service of the church.

A comparison of the different forms of the liturgy indicates that a considerable amount of variation is possible within the liturgy itself. Some 'mixing and matching' of the different forms is also possible. Even if you do not wish to use a particular form as a whole, you could take a variation from it and use it in another form of the liturgy. For instance, you could use a different form of the confession of sins on occasions. A particular variation could be used throughout a season.

USING THESE RESOURCES

In addition to the variety indicated above, we have in these resources provided many suggestions and texts for variations and additions in each season and for each Sunday and festival day - far more than could be used at any one service. So we encourage you to treat these resources very flexibly; select what suits you and ignore the rest (which others will use). And please don't hesitate to adapt according to your needs. For example, the Sentence could be used in different places in the service; it could be spoken either responsively or entirely by the minister; it could be adapted or shortened.

We have worked according to the principle of flexibility and variation within the given framework of the liturgy, and have tried to provide materials for a wide range of styles. In fact, we hope that the divine service is celebrated in a way that is both traditional (in its basic structure and key elements) and contemporary (in style and relevance). The old 'traditional'/'contemporary' divide should be largely irrelevant. The issues of functionality and excellence (see below) are much more important. We fully support the approach of 'blended' worship advocated by both the immediate past LCA president and the current president (as of 2001).

Other guiding principles are the following. (These have been adapted from Commission on Worship statement 30: 'Guidelines for preparing the service with holy communion'. See also statement 24: ‘A Lutheran approach to the theology of worship’.)

. . . through Jesus Christ our Lord.

Amen.

This both saves paper and frees the congregation from having their heads in the service order (or on the overhead screen) instead of watching the minister and what is happening in the sanctuary.

HEADINGS FOR THE LITURGY

When pastors/congregations print out the liturgy, they often include headings for the various parts of the service. This can help people follow what is going on and give an indication of the structure of the liturgy. Such an outline can also reflect that the various forms of the liturgy (the service with holy communion) all have basically the same structure (see above under 'Which service(s)?').

From time to time various names have been suggested for the parts of the service. In recent times most of the old Latin names have been avoided for ordinary congregational use. The following list gives two sets of headings (separated by colons) suggested by the Department of Liturgics:

We are aware that not everything can be said in brief headings, and that there is a danger of seeing the structure of the liturgy in too rigid or restricted a way. However, if these limitations are kept in mind, the headings might be useful. We envisage that either set of headings could be used. Slight adaptations may be necessary for different forms of the liturgy.

We have not attempted to give an alternative heading for psalmody and responsive verses, listed below in square brackets. Note that if the Lord's Prayer occurs before the words of institution, when there is no other eucharistic prayer, it has a different function from when it occurs after the words of institution with eucharistic prayer. Also, if the post-communion prayer is said by the congregation rather than the minister, a better alternative heading is 'We give thanks'.

The headings

PREPARATION : GATHERING

In the name : The Triune God meets with us

Confession : We confess our sins to God the Father

Absolution : God forgives us

[Introit / Psalm / Entrance hymn]

Lord, have mercy : We beg for help from Jesus

Hymn of adoration : We join the angels in adoration

LITURGY OF THE WORD : SPEAKING

Greeting and prayer of the day (collect) : Jesus leads us as we pray

First reading : God speaks through his prophets

[Psalm]

Second reading : God speaks through his apostles

[Hallelujah / Gradual / Alleluia verse / Verse]

Gospel : God speaks through Jesus

Nicene Creed : We declare our allegiance to the Triune God

Sermon : God speaks to us through the pastor

Offering and offertory : We give of ourselves

Prayer of the church : We pray for others

LITURGY OF THE LORD'S SUPPER : COMMUNING

Preface : Jesus leads us in thanksgiving

Holy, holy, holy : We join the angels in heavenly praise

Lord's Prayer (if before words of institution) : Jesus leads us in his prayer

Words of institution (with eucharistic prayer) : Jesus consecrates the bread and wine as his body and blood (and we give thanks)

Lord's Prayer (if after words of institution) : We pray the prayer of Jesus

Peace : Jesus offers peace

Lamb of God : We pray for peace from Jesus

Distribution (and dismissal) : Jesus gives us his body and blood

CONCLUSION : SENDING

Post-communion song : We respond to the gift of Jesus' body and blood

Post-communion prayer : Jesus leads us in thanksgiving

Blessing (and dismissal) : The Triune God sends us out with blessing

INCLUSIVE LANGUAGE

It is important that inclusive language be used in all orders of service, including the Scripture readings, preaching and, wherever possible, hymns/songs. This is not to espouse any particular philosophy, but simply to be aware that our language changes, that the church, in communicating God's word for all people, must use the language of the people, and that for many today (probably most young people) terms like 'men' and 'he' mean exclusively 'male'. Unfortunately, some people have already felt alienated and excluded by the language used; some do not stay to discuss or challenge but just quietly leave the church, feeling that a community that apparently has such attitudes is not for them.

In the mid-1990s the LCA president at the time asked the Commission to suggest changes that could/should be made to the church's authorised orders of service to make them inclusive, and this was done. These changes have been incorporated in the set of orders in the disk 'Approved Worship Services' (Openbook, 1997), now also available from the National Office in coil bound print-out. This contains all the orders in the hymnbook Supplement, Worship Today orders, Sing the Feast settings, and others, formatted in easy-to-use and easy-to follow form. The changes include 'ancestors' instead of 'fathers', 'those with whom he is pleased' instead of 'men with whom he is pleased', 'Whoever believes' instead of 'He who believes', etc. The Nicene Creed, in the new ecumenical form approved by our church and incorporated in our orders, is also inclusive.

Of course, all this doesn't help if pastors continue to use old forms or use their own orders or sources from elsewhere with non-inclusive language. It seems somewhat ironical that the reason sometimes given for using different orders is that they are more suitable for the unchurched or youth - both of which groups would contain people sensitive to language that they feel excludes them.

We have also used inclusive language in these LCA Worship Resources (LWR), and have recommended and used inclusive language for all Scripture. The most popular versions are all available in inclusive language forms. The New Revised Standard Version (NRSV) uses inclusive language The Good News Bible, Today's English Version (TEV) has had inclusive language since 1994: The Australian usage text - revised edition 1994. And the New International Version (NIV) is also available in inclusive form: Inclusive language edition 1995, 1996. We recommend and use these three versions. Also useful for some texts is the new easy-to-understand and inclusive language CEV from the Bible Society.

As far as hymns are concerned, the Department of Hymnody has modernised many hymns from the Lutheran Hymnal, using inclusive language. These are available from the LCA National Office and also on this disk ('Modernised Lutheran Hymnal hymns' folder). In lists of hymns we indicate whether a hymn has been modernised. We have also included references to the hymns and songs in the new ecumenical Together in Song: Australian Hymn Book II (TIS), which uses inclusive language, and which the LCA has also accepted for use. Some of the older 'All Together' songs are not in inclusive language; usually these can't be changed because of copyright, but quite a few are also in TIS in inclusive language form.

We realise that change sometimes upsets some older worshippers, some of whom think that these changes in particular are unnecessary or even somehow wrong, and some education is needed. But often changes can be made quietly without the people who might be upset even noticing.

LITURGY

OPENING THE SERVICE

There are various ways of opening a service, but whatever form is used should be performative (actually do what it says - see below).

The invocation

Most Lutheran orders have used the Trinitarian invocation (In the name of the Father and of the Son and of the Holy Spirit) to open the divine service. Our current usage indicates that we take 'In the name' to function sacramentally as a performative utterance (see below), a declaration to the congregation, since it is spoken by the pastor to the congregation. The pastor therefore says it facing the congregation with outstretched arms and makes the sign of the cross over the congregation. It serves the following functions.

The formula is not just meant to apply to the opening of the service. It governs the whole enactment of the service, since everything that happens in it is done in the presence and name of the Triune God.

Other traditional opening pronouncements

The invocation does not have to be used for every service. You could also open the divine service and other minor services with some other performative utterances. The following pronouncements have been used in our Lutheran tradition.

Two new opening pronouncements

Other performative openings could be used. Here are two examples.

The function of the opening pronouncement

Make sure that whatever opening pronouncement is used, it functions as what is technically called a performative utterance. That is, like the benediction and the absolution, the opening pronouncement is meant to do what it says. It proclaims the presence of the Triune God with the assembled congregation and gives the faithful access to God and his grace in the service. Any form of opening pronouncement may be preceded by an appropriate scriptural sentence such as an invitation, a declaration, a promise, or a prayer (eg see 'Sentence' below).

SENTENCE

A Sentence may be said or sung entirely by the minister, or it may be said or sung as a responsive verse.

Here are some suggested places for using a Sentence:

Here are three suggested general sentences. The first two may be spoken responsively. Other Sentences are suggested in the documents for the various seasons in this folder, under 'Sentence', as well as in the resources for the Sundays and festivals.

The Lord is in his holy temple;

let all the earth keep silence before him.

Give thanks to the Lord; he is good,

and his mercy lasts forever.

Blessed are those who hear the word of God and keep it.

For instance, if the Sentence is used after the greeting:

The Lord be with you.

And also with you.

The Lord is in his holy temple;

let all the earth keep silence before him.

Let us pray . . .

(or the whole Sentence could be said/sung by the minister)

If the greeting is sung, then this response may also be chanted according to the chants for the thanksgiving after communion in the Service with Communion ('O give thanks to the Lord, for he is good. For his love endures forever'). The Sentence may be sung with or without alleluias, depending on the season.

CONFESSION AND ABSOLUTION

A number of different forms of confession and absolution are included in Approved Worship Services (disk or coil bound print-out), in the Appendix.

Various introductions to confession, which can be used with any form of confession, are provided in the notes for the different seasons, and also in the resources for some days.

See also the document 'Catechism resources', under 'Invitation to confession', in the 'Rites and services' folder, in which there are suggestions for introducing the confession of sins based on Luther's Small Catechism.

Note that it can often be helpful to have a time of silence between the call to confession and the prayer of confession. If there is a silence, the minister can lead with the words of confession after it.

The questions 'Do you . . .' could sometimes be omitted on festive occasions.

At times the confession and absolution could be held after the sermon or just before the preface.

INTROIT

See under 'Psalm (and introit)’ below.

LORD, HAVE MERCY

The 'Lord, have mercy' is not a confession of sins, but an acclamation to our Lord and a cry for his grace and help in time of need. Its significance may be gathered from its context in Scripture where these words are spoken by the blind man (Matt 9:27), the ten lepers (Luke 17:30), the Canaanite woman (Matt 15:22) and others who sought relief from their distress (cf Mark 10:47, Luke 18:35-43).

The 'Lord, have mercy' has usually been addressed to the Kyrie, that is, to the risen Lord Jesus Christ. The Greek words Kyrie eleison (Lord, have mercy) survived in the Western church even when the rest of the liturgy was in Latin. Just as the Hebrew words Amen and Hallelujah connect Christian worship with its origins in the Jewish synagogue, so also the words Kyrie eleison connect our contemporary worship with the worship of the early church. For this reason, many modern songs favour the use of the Greek over the use of the English. Furthermore, the use of the Greek (which was the universal language of the early church) also emphasises that 'Lord, have mercy' is the universal cry of the whole church of every place as well as every time.

The people's response in the 'Lord, have mercy' may take any number of forms, for instance, either Greek or English, and either a single 'Lord, have mercy' or a full threefold 'Lord, have mercy' after each petition. Both English and Greek versions may be sung to the traditional chanted tune in the Service with Communion (see Music Package 1 for a suggestion). Alternatively, the response may be taken from AT 11 Lord, have mercy (using only one round of the threefold 'Lord, have mercy' after each line), 238 Kyrie1 (Taize) (also TIS 735), 379 Kyrie eleison (Ghana) (also TIS 734), or 392 Kyrie eleison (Russia) (also TIS 736).The kyries in TIS 756 - 760 could also be considered. See Music Package 1 for suggestions as to how the introductory line could be chanted with these responses.

Here are just a few of the many different ways in which the 'Lord, have mercy' may be sung or said.

A. Threefold congregational song, which may be repeated three times, or used as a response in one of the responsive ways of singing the 'Lord, have mercy'.

Lord, have mercy.       OR       Kyrie, eleison.       OR       Kyrie, eleison.

Christ, have mercy.                Christe, eleison.                Kyrie, eleison.

Lord, have mercy.                Kyrie, eleison.                Kyrie, eleison.

OR, as in Sing the Feast (setting two)

Lord, have mercy. Lord, have mercy. Lord, have mercy.

Christ, have mercy. Christ, have mercy. Christ, have mercy.

Lord, have mercy. Lord, have mercy. Lord, have mercy.

B. A responsive song between minister and congregation

Kyrie, eleison: Lord, have mercy.

Christe, eleison: Christ, have mercy.

Kyrie, eleison: Lord, have mercy.

OR

Lord Jesus Christ, hear our prayer and save us.

Lord, have mercy.

Lord Jesus Christ, hear our prayer and help us.

Christ, have mercy.

Lord Jesus Christ, hear our prayer and give us peace.

Lord, have mercy.

(Note that a musical setting of this by Francine Schultz was included in Music Package 1.)

OR

Lord Jesus Christ, you were born for us as a human being:

Lord, have mercy.

You died for us on the cross:

Christ, have mercy.

You rose for us from death:

Lord, have mercy.

OR

Lord Jesus Christ, hear us when we call on you:

Lord, have mercy.

Strengthen our trust in you:

Christ, have mercy.

Free us from distress:

Lord, have mercy.

OR

Let us call on Jesus our (ever-present)* Lord and ask him to help us.

[silence]

Lord, have mercy.

Christ, have mercy.

Lord, have mercy.

(or one of the other regular forms of the 'Lord, have mercy' may be used after the silence)

* 'our ever-present Lord' could be replaced by seasonal variations, eg:

Advent: our coming Lord or our Lord who comes to us

Christmas: our incarnate Lord or our Lord who became human for us

Epiphany: our Lord, as the light for the world

Lent/Holy Week: our suffering/crucified Lord or our Lord who suffered/died for us

Easter: our risen Lord or our Lord who was raised for us

Ascension: our ascended Lord

Pentecost: our Lord who sends us his promised Spirit

C. A responsive litany form

In peace, let us pray to the Lord:

Lord, have mercy.

For the peace from above, and for our salvation, let us pray to the Lord:

Lord, have mercy.

For the peace of the whole world, for the wellbeing of the church of God, and for the unity of all, let us pray to the Lord:

Lord, have mercy.

For this holy house, and for all who offer here their worship and praise, let us pray to the Lord:

Lord, have mercy.

Help, save, comfort and defend us, gracious Lord.

Amen.

The form given in C. above, from the Service - Alternative Form and Sing the Feast (setting one), is a shortened version of the litany used in the Liturgy of St John Chrysostom (Orthodox). The following is a fuller version of the litany. As above, the people's response may take any number of forms.

In peace, let us pray to the Lord.

Lord, have mercy.

For the peace from above, and for our salvation, let us pray to the Lord.

Lord, have mercy.

For the peace of the whole world, for the wellbeing of the church of God, and for the unity of all, let us pray to the Lord.

Lord, have mercy.

For this holy house, and for all who offer here their worship and praise, let us pray to the Lord.

Lord, have mercy.

For our president N, for our pastor(s) in Christ, for all servants of the church, and for all the people, let us pray to the Lord.

Lord, have mercy.

For our public servants, for the government and those who protect us, that they may be upheld and strengthened in every good deed, let us pray to the Lord.

Lord, have mercy.

For those who work to bring peace, justice, health, and protection in this and every place, let us pray to the Lord.

Lord, have mercy.

For those who bring offerings, those who do good works in the congregation, those who toil, those who sing, and all the people here present who await from the Lord great and abundant mercy, let us pray to the Lord.

Lord, have mercy.

For favourable weather, for an abundance of the fruits of the earth, and for peaceful times, let us pray to the Lord.

Lord, have mercy.

For our deliverance from all affliction, wrath, danger, and need, let us pray to the Lord.

Lord, have mercy.

Help, save, comfort and defend us, gracious Lord.

Amen.

There are many other ways and combinations of singing the 'Lord, have mercy' - mostly determined by the musical settings available. This is clearly an area where a great deal of variety can be introduced into the liturgy. See also the suggestions under 'Hymns and songs' below.

For seasonal variations, see the documents for the various seasons in this folder, under 'Liturgy', 'Lord, have mercy' and 'Hymns and songs', 'Lord, have mercy'. The resources for some days also suggest variations for those days.

Sometimes the 'Lord, have mercy' and/or the hymn of adoration following it could be omitted during the Sundays after Pentecost.

HYMN OF ADORATION (GLORY TO GOD IN THE HIGHEST)

Note that, in addition to the setting in the Service with Communion (p 6, Supplement),there are three alternative settings available: in the Service - Alternative Form, and in Sing the Feast, settings 1 and 2. The alternative canticle 'This is the feast' has two settings readily available: one in the Service - Alternative Form and the other in Sing the Feast setting 3. There is also a setting, by Fraser Pearce, in Music Package 8. Another excellent setting may be found in Holy Communion: Musical Setting by John Ylvisaker, available from Openbook Publishers.

Another canticle may be used, for instance:

The Te Deum (two versions in the Order of Matins)

OR see the suggestions under 'Hymns and songs', 'Hymn of adoration' and 'Canticles', below.

For seasonal suggestions, see also the documents for the various seasons in this folder, under 'Hymn of adoration'. Note that the short form of the 'Glory to God in the highest' could be used sometimes during Advent and non-festive seasons, and the canticle could well be omitted entirely during Lent and perhaps in Advent.

PRAYER OF THE DAY (COLLECT)

The prayer of the day (collect) is a form of prayer which has become a recognised part of corporate worship. Christians pray to 'the Father through the Son in the Holy Spirit' (Eph 2:18; Council of Hippo 393AD). In the divine service, the collect is a brief transitional prayer. It concludes the entrance and preparatory rites and also introduces God's word.

The traditional collect is deliberately broad in scope and general in character, and usually asks for one thing. It may relate to the festival or occasion which is being celebrated, or it may pick up the thrust of the readings, particularly the gospel.

The collect usually consists of five parts: the invocation or address, the Scriptural or theological basis for the petition, the petition itself, the purpose of the petition (the desired result), and the conclusion (the mediation of Christ, with trinitarian doxology). Many traditional collects omit either the basis for the petition or the result of the prayer, and some omit both.

The Lutheran church, as a church of the Western tradition, has traditionally used the collects of the Roman rite, albeit 'purged' of unacceptable content. Collects were translated directly from the Latin, although some newly constructed collects were used. In English-speaking Lutheran churches, Cranmer's Book of Common Prayer translations have been popular, though new collects, usually related to the gospels, have been produced.

When praying the collect, it is appropriate for there to be a brief silence between the summons 'Let us pray' and the collect itself, to enable worshippers to bring before God whatever needs are on their hearts. The collect itself then becomes a 'summarising' or 'collecting' prayer offered by the presiding minister for all worshippers. For this reason, throughout the history of the church both East and West, the collect has been prayed by the presiding minister, rather than by the congregation. The introductory dialogue 'The Lord be with you : And also with you' functioned as a means by which the congregation asked that the Spirit of the Lord would be with the pastor as he said the prayer. The congregation then unites in the 'Amen' to show their assent to the prayer.

Fairly recently many congregations of the LCA have adopted the innovation of praying the collect in unison, perhaps in an attempt to increase participation by the worshippers. However, such a practice could be seen as confusing the function of the pastor as the presiding minister in the service with the work of the congregation as the people of God. Besides, many people find it difficult to read aloud together an unfamiliar text and at the same time concentrate on its content.

On the other hand, where the practice of praying the collect in unison is firmly established and works well, it may be preferable not to disrupt the congregation by attempting to change the custom. We realise that for this reason, and also so that the members have a copy of the collect for their own use, congregations often print it out in the bulletin. While we have laid out the collects in short speaking lines, we have put soft returns at the ends of the lines (end of line marks rather than paragraph marks), so that the layout can easily be converted to continuous prose where it is desired to save space.

A number of prayers of the day (collects) are provided in these worship resources for the Sundays and festivals. Usually the first is the historical collect for the day, as it appeared in Collects and Readings; the second is the same collect, but reworked into contemporary English; and the third is an alternative collect, either reworked from Collects and Readings or newly prepared.

The last prayer provided is one that is new, and simpler in form and language. (Sometimes this prayer is based on the traditioanal collect or the alternative given in Collects and Readings.) These new collects were prepared for trial use as a response to requests for collects that are more concrete, more closely related to the readings, and less 'churchy' in language. They attempt to speak to the concerns of people today. Each is short and simple, usually with one main thought (but not usually one sentence), and they generally use a clear concrete image. They take up a thought from one of the readings, but we have tried to construct them so that they don't depend on knowing the content of the readings (since the collect is prayed before the readings are read) and they can be used independent of the readings, eg during the week.

On days during the festival times of the year, the new collect is the same for each of years A, B, and C, but for most of the Sundays after Epiphany and the Sundays after Pentecost a different one is given for each year.

There are a number of variations of the standard trinitarian ending of the collect.

When the Father is addressed: (We ask this) through your Son, Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.

When Jesus is addressed: For you live and reign with the Father and the Holy Spirit . . .

When the Father is addressed and Jesus is mentioned near the end of the collect: For he lives and reigns with you and the Holy Spirit . . .

Other variations are also possible for particular cases, as can be seen sometimes for the new collects. For example, if 'the Son' is mentioned near the end of the collect, that term could be omitted in the ending: We ask this through Jesus Christ our Lord . . . If 'Jesus Christ' is mentioned, the ending could be: We ask this through your Son, our Lord . . .

On special occasions a doxological ending could be used. For example, if the collect is addressed to the Father: To you be glory (or 'honour and glory' or 'honour and praise' etc) in the church and in Christ Jesus now and forever; or, To you be glory through your Son Jesus Christ our Lord; or, To you be glory with the Son and the Holy Spirit, forever and ever. If the collect is addressed to Jesus: To you be glory with the Father and the Holy Spirit, now and forever; or, To you be glory in unity with the Father and the Holy Spirit; or Through / Together with you be glory to God the Father (and the Holy Spirit).

If a number of collects are used together, only the last needs to have the full ending; the other(s) can end simply: 'through Jesus Christ our Lord'.

For prayer responses, see below under 'Response after the gospel' and also 'Offertory prayer'.

Note that the Sentence for the day (see above) could be said between  the greeting and the collect.

READINGS

On his visit to Australia a few years ago, American Lutheran liturgical scholar Mons Tieg had this to say about the way in which the readings can be read:

The lessons can be proclaimed in imaginative ways which any size congregation can do. Several readers can take the various characters' roles so we sense the dramatic intention of the text itself. Visuals can be added by artists, or when the mustard seed text comes around, give out a mustard seed to everyone (indeed, they are really small!). Music can proclaim a text, as in Mary's song in Luke. Choric speech with rhythm instruments add to festival texts (see Nacy Maeker's Pentecost Proclamation from Augsburg Fortress). Above all, rehearse and practise with readers so the message of the Word of God is proclaimed, not just read.

Using a Bible or lectionary book

When the LCA was using the original 3-year lectionary, it produced three small books of 'Readings'. The readings in these books came from a number of different translations, according to the recommendations of the CTICR.

Since the adoption of the new Revised Common Lectionary, these three books have been superseded. The church has not, however, published new lectionary books, because there are high quality lectionary books available for the RCL from overseas publishers. The recommended lectionary book is Lectionary for Worship: Revised Common Lectionary, published by Augsburg Fortress. This comes either in a three-volume soft cover set or in a single-volume hard bound edition for lecterns. For more detail, see the document 'References' in this folder. Alternatively, simply read the readings from a single translation of the Bible, for instance, the New Revised Standard Version, the New International Version (inclusive language edition), or the Good News Bible (Australian usage text - revised edition 1994). It is important to use an inclusive language version (see above under ‘Inclusive language’).

It is preferable for the readers to read either from a Bible or a lectionary book, rather than from pew bulletins. The pew bulletin gives the impression that the word of God is transitory, whereas the ritual use of a book gives the impression of permanence. This is especially the case if there is a special lectern Bible or lectionary book, which remains permanently on the lectern, and from which the readings are read.

See also below under 'Notes on the readings'.

PSALM (AND INTROIT)

In contemporary liturgical practice, the traditional introits are no longer used. Furthermore, the psalm for the day in the Revised Common Lectionary is designed to be used as a response to the first reading rather than as an introit. This can often be clearly seen from the content of the psalm, which reflects the content of the first reading.

The introit (and the 'Glory to the Father' which belongs to it) may therefore be omitted altogether from the order of service. Instead, the opening hymn may be sung at this point, after the absolution and before the 'Lord, have mercy', rather than after 'In the name' as is common among our congregations.

However, if you still wish to have an introit, the opening Sentence or selected verses of the psalm may be used, together with the 'Glory to the Father'. But if you decide to continue using the psalms as introits, note that for the Sundays after Pentecost two psalms are given, one for each of the alternative first readings. If you use the first set of first readings (the semi-continuous set), you will find that in many cases the accompanying psalm is unsuitable for use as an introit because it has been selected as a response to the first reading, which in turn is not usually related to the other readings and propers. A better choice, for an introit, may be to take verses from the OTHER psalm, the one appointed to go with the 'thematic' first reading (even though that set of first readings is not being used), because that psalm usually relates also to the other propers (particulaly the gospel).

For each Sunday and festival we suggest an antiphon for use together with the set psalm. These antiphons (usually a verse or part of a verse) are another way of reinforcing one of the key emphases for the day.

The psalm may be either sung or said in a variety of ways:

Musically there are also many choices:

The responsive method of singing the psalms is becoming especially common in our congregations. A solo cantor sings the verses and the congregation responds with an antiphon. The cantor - who does not have to be ordained - should preferably not be the presiding minister if an assistant (male or female) can be used. A variation of this is that the choir may sing the verses instead of the cantor. The psalm is easily introduced by the musician playing the melody of the antiphon, the cantor (or choir) singing the antiphon through, followed by the congregation singing the antiphon together. Then the cantor (or choir) sings the psalm in sections of two or three verses according to the sense of the psalm, and the congregation responds by singing the antiphon after each section.

If the psalm is spoken or sung responsively, the congregation needs to have a complete text of the psalm before them written verse by verse. The congregation divides in halves (two sides, or men and women, or alternatively the minister and congregation) to read the psalm verses alternately. Each half should read an entire verse, since the practice of splitting the verses obscures the sense of the Hebrew poetry.

Psalms are used and understood by Christians in a Trinitarian way - Christ speaks and is spoken about; he proclaims the goodness of the Father to us and leads us in prayer together with the Holy Spirit. This has generally been expressed in the past by adding ‘Glory to the Father’ at the end of a psalm. But when a psalm is used between the first and and second readings, the 'Glory to the Father' is not added because the context immediately before a New Testament reading expresses the same thing.

Note that the new Australian hymnbook, Together in Song, has a large number of psalm settings in the first section of the hymnal (nos 1-97). Congregations which have access to this material are encouraged to use them.

Some metrical versions of the psalm are provided in the documents for Sundays and festivals. These are designed for singing by the whole congregation to tunes that are well known.

In addition to the psalms contained in the Music Packages (see the document 'Indexes to Music Packages' in this folder), recommended psalms can be found in the following collections (reference abbreviations given before titles):

ALLELUIA VERSE / VERSE

The alleluia verse (or verse without allelias in Lent and Holy Week) is a short bridge and response between the second reading and the gospel. It provides a way of elaborating the traditional 3-fold alleluia (or hallelujah), linking it with the readings for the day.

The alleluia verse may be done in a variety of ways. It may be read or sung entirely by the congregation, or read or sung responsively between the pastor/reader/cantor and the congregation.

For various musical settings, see the Music Packages, as well as under 'Hymns and songs' in the documents for Christmas ('Hallelujah hymn') and Easter ('Alleluia verse') in this folder.

Additional recommended sources for sung (alleluia) verses / gospel acclamations are:

Sometimes on festive occasions a hallelujah hymn could be used instead of the alleluias. Various alleluia songs are also available, which could be used at this point. See below under 'Hymns and songs', 'Alleluias'.

Some congregations in the LCA stand for the gospel before the alleluias or verse and others stand after them. It really is not a matter of great importance, although strictly speaking it makes more sense to stand after the alleluias because they are a response to the second reading and we stand for the gospel.

HIGHLIGHTING THE GOSPEL

The importance of the gospel is emphasised by standing, by acclamations before and after it, and by having it read by the minister. The gospel may also be highlighted by means of a gospel procession (see below, 'Gospel procession'). Another way of highlighting it that could be considered, at least for special occasions, is by using a trumpet as it is announced, or bells, or a drum roll.

GOSPEL ACCLAMATION

The standard acclamations before and after the gospel may be expanded for seasons of special celebration. See the documents for Christmas, Epiphany, and Easter in this folder, under ‘Gospel acclamation’.

GOSPEL PROCESSION

The gospel procession may be used every Sunday, but it is particularly suitable on festival days or when God's word is emphasised in the readings for the day, for National Bible Sunday, and for festivals of the Augsburg Confession, Reformation, and Mission Day.

A gospel procession highlights the coming of Christ into the midst of his people. It may be done in various ways, such as the two described below. The first, involving the presiding minister with four assistants (servers), may be used for special occasions; the second is a simple alternative.

EITHER

OR

More simply, during the alleluia before the gospel, the minister goes to the lectern (or wherever the Bible lies open), picks up the open Bible, turns, and slowly carries it down into the nave, where he reads from it. After the second acclamation, he may read the prayer after the gospel, and then takes the Bible back to its place.

RESPONSE AFTER THE GOSPEL

One way of responding to the gospel is to have a selected suitable hymn verse after it.

Another way is by means of a brief prayer. Collects after the readings were used in earlier days of the Lutheran liturgy. The short prayers after the gospel provided for each Sunday may be used after the acclamation 'Praise to you, O Christ' at the end of the reading of the gospel. These prayers reflect the gospel for the day, thanking Christ for what he has done and asking him for his help. They may be read by the congregation in unison, or by a reader (who could be an older child), or by the minister.

If the sermon is based on the gospel, this prayer could be used immediately before or after the sermon.

ORDER OF SERVICE AFTER THE GOSPEL

After the reading of the word, the liturgy leads the people to respond in various ways. The creed is a response of faith; the prayers are a response of hope for the world; the offering is a response in love for the church and the world; songs are a response of praise for the word. There are various ways in which this part of the liturgy can be conducted.

The Service with Communion gives the following pattern after the gospel:

The Service - Alternative Form has:

The service in Worship Today, 'The Liturgy in Modern Form', has yet another variation (although when this liturgy was revised in 1993 the pattern was changed to that of the Alternative Form):

These three services show that there is some flexibility in the way the components of the service between the gospel and the preface may be arranged. Any of these patterns may be followed when using any of the orders of service. There are reasons for the structure of each. For instance, in the traditional service, the creed functions as a proclamation of the word, whereas in the other patterns, it is a response to the word that has been read and proclaimed. Other patterns may suit different situations. For instance, if the minister is preaching on the gospel, the sermon may follow immediately after the reading of the gospel; or if the bread and wine for holy communion are presented during the offertory, it may make best sense for the offering to be collected immediately before the beginning of the preface, ie after the prayer of the church. Note that the current ecumenical practice is closest to that suggested by the order from Worship Today.

CREED

On festival occasions the part of the creed relevant to the day could be emphased by repeating it (in response form), pausing after it, or highlighting it by means of trumpet, bell, or drum roll. However, care needs to be taken that the congregation copes with this.

Occasionally the creed could be replaced by a sung paraphrase (see under 'Hymns and songs', 'Creed', below) or Luther's explanation of the appropriate article. Another alternative for special occasions is to use the Athanasian Creed, eg on Trinity Sunday or at Christmas. For suggestions on how to do it dramatically, see the document ‘The Athanasian Creed in worship’ in the ‘Rites and services’ folder.

OFFERING

Most congregations have a stewards roster for collecting the offering. Consider varying this roster to include members of the same family (eg parent and child, or grandparent and grandchild). This helps those who are younger to become accustomed to serving in the service, and helps to emphasise that each member of the congregation is personally involved in the offering.

In the early church there was a strong connection between the offering and the collection of food for the poor. In our time, food collection for the needy has again become a part of the church's life. Consider incorporating this collection into the service, by placing a basket at the door into which worshippers may place gifts of packaged and tinned food for the needy. This basket may then be presented at the altar along with the offering of money.

Rather than having the communion elements on the altar table from the very beginning of the service, the bread and wine may be brought forward during the singing of the offertory, or during the offering hymn. Until this point, the elements (and vessels) for communion may be placed on a small credence table at the entrance of the church or sanctuary, covered, as usual, with a white cloth. Children from the congregation may be asked to bring these elements and vessels forward at the appointed time. They hand them to the presiding minister, who places them on the altar table, uncovered, ready for use.

Dedications, commissionings, blessings of people or objects, receptions and farewells etc may be held in connection with the offering.

OFFERING PRAYER

A brief prayer for use after the offering has been gathered is provided in each Sunday document. These prayers ask God to help us dedicate our lives to him and live out our calling as Christians, reflecting emphases of the readings. They are designed to highlight the offering of ourselves, our time and our talents in God's service. They may be read by the minister, or by the steward who presents the offerings at the altar. They are also simple enough for one of the children to read. If an offering song, such as 'Create in me' or 'Let the vineyards be fruitful', is used as the gifts are brought forward, this prayer may follow the singing of the song; otherwise the prayer may be used instead of the offering song.

PRAYER OF THE CHURCH

In the Sunday and festival documents, the section on 'Prayer of the church' gives:

The call to prayer and the concluding prayer may be prayed by the presiding minister, while the actual intercessions may be led by a lay assistant.

Care needs to be taken in choosing the congregational response in the prayer of the church. Although responses that reflect one of the emphases of the day may be appealing, it can be confusing and distracting for worshippers to have to either remember or read responses. It is therefore usually best to use responses that are

Lord in your mercy : hear our prayer

Lord, hear us: Lord, hear our prayer

. . . let us pray to the Lord: Lord, have mercy

O Lamb of God: have mercy on us

Faithful God: hear our prayer

However, we have also provided alternative responses for the day in the Sunday documents, for those who would like them. These may be projected on the overhead screen, where this is regularly used.

Avoid having the congregation say long sections of the prayer together. Most people find it difficult to read long passages aloud in unison. (The creed and the regular confession of sins are exceptions to this, because the texts for these are unchanging and over time the congregation has learnt the rhythm of the text.)

One of the key ways in which the church can and should serve the community and the world is by praying for them. Gail Ramshaw, in her booklet Liturgical Language (The Litugical Press, Collegeville, Minnesota,1996) makes the pertinent comment that the prayer of the church is 'not meant to be either a personal or communal wish list or a set of resolutions summarizing the preaching'; instead, it 'gives voice to all the voiceless, praying for the needy', including those not present.

When composing the prayers, it is always useful to follow the threefold approach of prayer for the church, for the world, and for those in need. Note that it is customary for presidents, pastors and other fellow Christians to be prayed for by their Christian names (eg 'for our president Mike'), as this is the baptismal name, but it is probably better to refer to public figures by their 'public' surnames (eg 'Mr Howard').

Note that the weather and geography are important for many people, especially farmers. In addition to praying for seasonable weather, reference could be made in the prayer of the church to symbolism of the weather or geography of the local region, eg

Here is a list indicating the variety of things that we can pray for under the topics of the world and those in need. There are, of course, many others, but these should regularly be included, perhaps as a planned cycle. (A similar list could be made for the church, both the universal church and the LCA - see current yearbook.)

For the world

The nations of the world and their rulers - wisdom, peace, justice

Our nation's leaders - the Queen, her representatives, parliaments, prime minister & cabinet, and departments, the opposition and whole system of government

The legal system - judges, lawyers, courts, juries, penal and corrective institutions and personnel

Our nation's arts, crafts, culture, science, technology, research

Schools and other places of learning

Protection from fire, flood, disease, famine, war, accidents, social strife

The media: newspapers and journals, TV, radio, journalism

The state, its premier, and opposition

Local government, mayor and councillors

Health and welfare institutions and personnel: doctors, nurses, hospitals, homes for the aged, carers, social services, administrators, social workers

Marriage and parents and families (all kinds of families), those who support them

The workforce, professions, tradespeople, technicians, trade unions

Trade, communications, international corporations and organisations, UN, Red Cross, Amnesty International, Community Aid Abroad

Human rights and justice, people and organisations that work for these, racial harmony

Environment, resource conservation and distribution

Industry, commerce, business, financial institutions, agriculture, fishing and forestry

Local institutions, organisations, and concerns (compile your own local list)

For people in particular needs

Travellers (including those who have stressful travel to and from work)

The unemployed, the overworked, those with difficulties in their work, their families

The poor and needy, the disadvantaged, minorities

People who are bereaved, grieving, widows and widowers, orphans

Married couples, singles, those in marriage difficulties or family strife, broken marriages, the divorced

The sick and infirm, the physically and mentally ill, alcoholics and drug addicts, those who are suicidal

The persecuted, the victimised, the exploited, those abused, physically and emotionally, victims of crime and conflict, those who are confused or misled

The homeless, children from broken homes, young people in trouble

Childbirth, pregnant women, young parents, those who have experienced miscarriage, single parents, unborn children, women who have had an abortion

People with special responsibility, stresses and burdens

The aged, the lonely, the shut-in

The malnourished and starving

Refugees

People who are disabled

Criminals, prisoners

Those who are culturally or racially different from the majority, Australia's Indigenous people, recent migrants.

When the Supplement was published (1987), the traditional prayer of the church was modernised, but the language used was still quite ornate. Here is a version of the same prayer which has been simplified even more.

Almighty God, we thank you for all the blessings you have given us, although we have not deserved them. Above all, we thank you for your word and sacraments. Keep the gospel pure in your church. Give us faithful pastors to preach your word, and help us to understand and believe. Bring to faith those who do not yet know you. Protect your church, and have mercy on its enemies.

Lord, in your mercy,

hear our prayer.

Have mercy on all nations. Bless our land and its people, and help those in authority to maintain honesty, justice, and peace. Direct all teaching and learning, so that students learn truth and wisdom.

Lord, in your mercy,

hear our prayer.

Protect us from every kind of disaster. Support all people in their vocation, and help those who are unemployed. Bless our arts and culture, our science and technology. Be with widows and widowers, and provide for children who have lost their parents. Help those who are sick and in need, and comfort those who are lonely and in trouble.

Special petitions and thanksgivings may be added.

Lord, in your mercy,

hear our prayer.

Bless us as we gather in your presence, and satisfy the needs of each person. Give us your Holy Spirit as we come to the Lord's table, and strengthen our faith so that we receive the body and blood of Christ for our good.

Lord, in your mercy,

hear our prayer.

Help us on our journey through this life to prepare for the life to come. Support us at the time of our death, and take us home to your heavenly kingdom. We ask this through your Son, Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.

Amen.

See 'Hymns and songs', 'Prayer of the church', below for a hymn form of the prayer of the church.

Openbook Publishers or other church suppliers have many resources available to help pastors and readers prepare the prayer of the church. Here are some that may be found useful:

Christine Odell, Companion to the Revised Common Lectionary, I. Intercessions (Epworth Press)

Gail Ramshaw, Intercessions for the Christian People (Pueblo)

David Konstant, The Bidding Prayer for the Church's Year (Mayhew)

Camilo J Marivoet, General Intercessions: Prayers of the Faithful (Claretian publications)

Janet Nelson, Let Us Pray - Intercessions following the RCL (HarperCollinsReligious, 1999)

David Adam, Traces of Glory - Prayers for the Christian Year . (SPCK, 1999)

Sundays and Seasons [current year] (Augsburg)

Also check out Internet sites, especially: http://www.concentric.net/~oplater1/opprayer.htm

which has some good ideas.

Furthermore, the Commission on Worship of the Lutheran Church Missouri Synod publishes a complete prayer of the church via email for every week of the year. Unfortunately, these follow the old three-year lectionary rather than than new Revised Common Lectionary, which means that sometimes the theme of the prayer will not exactly coincide with our readings. The prayers also need to be edited to fit local needs, and probably most Australians would want to adapt the style of language. To receive these prayers, simply subscribe by sending a blank message to the following email address: letuspray-subscribe@onelist.com

SEASONAL PREFACE

The Department of Liturgics has prepared a new modernised set of proper or seasonal prefaces, released with Approved Worship Services (disk and coil bound print-out), in the Service - Alternative Form and the Sing the Feast settings. These prefaces may be used with all forms of the liturgy, although they have not yet been set to music. The texts are given in the documents for the various seasons in this folder, under 'Seasonal preface'.

'CHRIST HAS DIED'

A musical setting by Francine Schultz of the acclamation 'Christ has died. Christ is risen. Christ will come again.' was included in Music Package 1. A musical setting by Francine of the alternative 'Dying you destroyed our death; rising you restored our life; Lord Jesus, come in glory.' is also there. The song 'Christ has died', AT 268, could also be used.

EUCHARISTIC PRAYER

All the orders of service for holy communion in the Lutheran Church of Australia, except for the traditional Service with Communion on page 6 of the Supplement, provide for the use of some form of the eucharistic (thanksgiving) prayer. Seasonal modifications to this prayer may be used - see the documents for the various seasons in this folder, under 'Eucharistic prayer'.

'THROUGH HIM, WITH HIM, IN HIM'

In the Service - Alternative Form (or any of the Sing the Feast settings), the eucharistic prayer ends with the doxology 'Through him, with him, in him...'. As this is said, the minister may lift up the plate of bread and the cup with outstretched arms. See Manual on the Liturgy: Lutheran Book of Worship, page 240 for an illustration.

THE 'GREAT AMEN'

After the 'Through him, with him, in him . . .' at the end of the thanksgiving prayer in the Alternative Form, the congregation responds by saying 'Amen'. This amen is known in some churches as the 'great amen'. In order that it may indeed be 'great', consider using two or even three amens, as at the end of the Service with Communion. There are some suggestions for singing the amen in Music from Taize (volume 1). If using the Chataway setting of Sing the Feast (setting two), a three-fold amen can be sung to the same tune as the 'Christ has died . . .' Note also that there is a musical setting by Francine Schultz of a three-fold amen in Music Package 1.

LAMB OF GOD

A musical setting by Sue Collyer of the 'Lamb of God' is in Music Packages 2 and 5.

The 'Lamb of God' could be omitted if the pastor and servers are not communing.

COMMUNION INVITATION

After the 'Lamb of God' has been sung, the minister may use an invitation to communion, such as 'Come, everything is ready'. As he says this invitation, he may face the congregation holding up the cup and a piece of the bread for the people to see. This is done with the bread in the right hand and the cup in the left, holding the bread above the cup. For suggested seasonal Scriptural verses before the invitation, see the documents for the various seasons in this folder, under 'Communion invitation'. The congregation may respond with the words 'Thanks be to God' after the verse, before the invitation, 'Come . . .' Suggested general verses are given below.

Jesus says: 'I am the bread of life.

Whoever comes to me will never be hungry,

and whoever believes in me will never be thirsty.'

(Thanks be to God.)

Come, everything is ready.

OR

Jesus says: 'My flesh is true food and my blood is true drink.

Those who eat my flesh and drink my blood remain in me, and I in them.'

(Thanks be to God.)

Come, everything is ready.

OR

This cup of thanksgiving for which we give thanks

is a communion in the blood of Christ.

This bread that we break

is a communion in the body of Christ.

(Thanks be to God.)

Come, everything is ready.

POST-COMMUNION

See below under 'Hymns and songs', 'Post-communion song' and 'Canticles', for suggested variations of the Song of Simeon. The post-communion canticle could sometimes be omitted altogether, or the Sentence (see above) could be used at this point.

BLESSING

Seasonal blessings are given (under ‘Seasonal blessing’) in the documents for the various seasons in this folder. The blessing could be preceded by a Scriptural verse such as the Sentence (see above).

Consider having the final hymn verse or doxology before the blessing so that the blessing comes at the conclusion of the service and we go out with this word of God to us.

DISMISSAL

In our tradition, the formula for dismissing communicants from communion ends with the words 'Go in peace.' In many other traditions, including other Lutheran churches, this 'Go in peace' is transferred to the end of the service after the blessing.

This dismissal may take one of the following forms:

Go in the peace of Christ.

OR

Go in peace to love and serve the Lord.

OR

In the documents for each Sunday, a 'dismissal' or 'charge' is given which recalls to some extent one or more of the readings for the day. Pastors may adapt these to fit their own emphasis in the sermon.

After the minister (or an assistant) has said the dismissal, the congregation may speak a response. This response should be the same each week so that there is no confusion on the part of the worshippers. Appropriate responses are:

Amen.

OR

Thanks be to God.

OR

In the name of Christ. Amen.

HYMNS AND SONGS

SOURCES

The following are the main sources for hymns and songs:

Lutheran Hymnal with Supplement (LHS)

The 'All Together' songbooks (AT)

Together in Song: Australian Hymn Book II (TIS)

Revised texts: Modernised 'Lutheran Hymnal' hymns (see the 'Modernised Lutheran Hymnal hymns' folder). These modernised hymns are usually indicated with an asterisk (*) and the words 'Modernised version available'.

Some new hymns/songs.

Permission is given for the new songs/hymns and new versions to be reproduced by congregations for non-commercial worship purposes (with acknowledgment).

GUITAR CHORDS

Many of the tunes in the Lutheran Hymnal with Supplement have had guitar chords added by the Department of Hymnody. These have been released in the Music Packages (see below under ‘Music’ and also the document ‘Indexes to Music Packages’ in this folder). It is hoped that a new book of these can be put out soon, with corrections and also with additional tunes, including LH 115, 282, 387, 426, 442, 452, 699, and 854.

SELECTING HYMNS/SONGS

Selecting hymns/songs for services is often a difficult and time-consuming task. To help with this we provide lists of hymns and songs suitable for the various seasons (in the notes for the seasons) and suggested hymns and songs for each Sunday according to the readings. However, we do not wish to give the impression that the only factor requiring consideration is the applicability of the hymns/songs to the season or the readings for the day. In fact, there are a number of issues that need to be taken into consideration, such as:

It need not be the pastor who chooses the hymns/songs. The musicians themselves could choose, or some other method could be used by which the congregation chooses its hymns/songs. But whoever chooses them must know:

It can be useful to keep a diary of the hymns and songs that are selected. Some congregations find it useful to identify a core of favourite or important hymns/songs for their community. Hymn/song selectors may wish to introduce new material, but this must be done with proper sensitivity and leadership.

LOCATION AND FUNCTION OF HYMNS/SONGS

If a hymn/song is used as a substitute for a particular part of the service (eg the 'Lord,have mercy'), it should serve the same function as what it replaces (see under headings below). Otherwise, hymns/songs are used at various places in the service, and the location affects the function. The notes below, indicating the kinds of hymns/songs that could be chosen according to their place in the service, are from Dr John Kleinig. (A hymn/song would not normally be sung in all of the places listed here.)

*        After 'In the name'

- prayer for the Holy Spirit

- prayer to the Triune God

- praise of Christ

- penitential

*        After the absolution

- short or only a few verses

- thanksgiving for pardon or the gift of salvation

- seasonal praise

- beginning of worship

*        After the second reading (gradual hymn or hymn of the day)

- response to the second reading (or the first two readings)

- preparation for hearing the gospel

- praise of Christ and his work

*        Before the sermon

- response to the gospel or all the readings

- confession of faith

*        After the sermon

- response to the sermon in faith or hope or love

- offertory: self-dedication, commitment, obedience; thanksgiving; intercession

*        Before the Lord's supper

- preparation for communion: petition for Christ and his gifts in the sacrament, teaching on the sacrament, penitential, praise or thanksgiving for the sacrament, invitation or approach to the sacrament

- praise of Christ as appropriate to the season or occasion

*        Doxology at the end of the service

- only a verse or two (if a complete hymn/song is sung, it fits best before the final blessing)

- Trinitarian praise (as in LH 642-47, but also verses of other hymns/songs)

- Christological praise

- praise for Christ's body and blood

LORD, HAVE MERCY

One of these hymns/songs (or selected verses) may be used instead of the 'Lord, have mercy'. Note that the hymnic versions could be sung by a cantor, choir, or group, with the congregation joining in the refrain at the end of each verse, as a response.

LHS        82        Jesus, in thy dying woes* (particularly suitable for Lent and Holy

              Week, especially the 3 modernised verses)

      185        Sun of righteousness*

      193        Jesus, with Thy church abide*

      427        God of pity, God of grace*

      897        Kyrie, God Father in heaven

* Modernised version available.

(NB: The modernised version of 427 is preferable to the LH version for use as a 'Lord, have mercy' because of the latter's use of the word 'forgive', which could reinforce the erroneous view that the 'Lord, have mercy' is specifically a plea for the forgiveness of sins. Likewise, the modernised 193 is preferable (at least in selected verses) because of the last line of each verse.)

AT        11        Lord, have mercy

      110        Kyrie, Kyrie eleison

      238        Kyrie eleison

      379        Kyrie eleison (Ghana)

      392        Kyrie eleison (Russia)

TIS        729        Jesus Christ, Son of God, have mercy

      734        Kyrie eleison (Ghana)

      735        Kyrie (Taize)

      736        Kyrie eleison (Ukrainian)

Here is a metrical 'Lord, have mercy' by David Schubert. It is to the metre 8.6.8.6, so there are plenty of available tunes, such as the tune of LH 49 (same tune as TIS 515 (ii)) (Lent, Holy Week), 99 (Easter, as well as other occasions), 264 (same tune as TIS 403), 345, 620 (Lent, Holy Week), 624 (TIS 299) (Christmas, perhaps Advent), 818, or 848 (TIS 514). Note that there is also a 'Lamb of God' below to the same metre, so consider singing the 'Lord, have mercy' here to the same tune as the 'Lamb of God' before communion, to help give a unity to the liturgy if hymnic parts are used. The pastor/cantor/choir could sing lines 1 and 3, or they could be sung by only men or only women, alternating verse by verse, and then the whole congregation could sing lines 2 and 4 in each verse as a repeated response. For festival times, the first phrase, 'Lord Jesus Christ', could be replaced by seasonal phrases:

Advent: Our coming King

Christmas: Our Lord made flesh

Epiphany: O Lord, our Light

Lent/Holy Week: Redeemer, Lord

Easter: Our risen Lord

Ascension: Ascended Lord

Lord Jesus Christ, we pray to you,

in mercy hear us, Lord.

Look down in pity on our needs,

have mercy on us, Lord.

Lord Jesus Christ, we pray to you,

in mercy hear us, Christ.

Defend and help and comfort us,

have mercy on us, Christ.

Lord Jesus Christ, we pray to you,

in mercy hear us, Lord.

Be with your people, give us peace,

have mercy on us, Lord.

HYMN OF ADORATION

Try hymnic paraphrases of the 'Glory to God in the highest', eg

LHS        136        All glory be to God on high*

      783        Christ is the world's light

      895        Glory be to God in heaven

AT        317        Glory, glory, glory

      318        Glory to God

      431        Glory to God (Gloria 3)

TIS        101        Come, you people, come adore him

      142        Glory be to God the Father

      221        Glory to God on high

      773        Glory to God

      775        Glory, glory, glory

Modern Liturgy (originally from Worship Today)

              Praise to God who reigns on high

              (see below for a version to a different metre)

* Modernised version available

Praise to God who reigns on high

The original version of this song by David Schubert is from the 'The Liturgy in Modern Form', Worship Today (see Approved Worship Services); here it has been adapted by David Sch¸tz to the tune LH 163 Wollt ihr wissen.

Praise to God who reigns on high;

peace on earth to those he loves.

Worship, praise, and thanks to you,

Lord our God, our heavenly king,

God the Father, mighty one.

Only Son, Lord Jesus Christ,

Lamb of God, the Father's Son,

you that take away our sin,

you that sit at God's right hand,

hear us and have mercy, Lord.

You alone are holy, Christ,

only you are Lord of all;

with the Spirit, you alone

share the Father's glory, Christ.

Praise the Lord most high! Amen.

OR

Try another hymn of adoration, or a suitable hymn of praise, such as those in the list below. See also under 'Canticles' below. A hymn/song can be preceded by the (spoken) response: 'Glory to God in the highest : and on earth peace, among those with whom he is pleased'.

Note: When choosing an alternative hymn or song to replace the hymn of adoration in the service order, keep in mind the different functions of praise and adoration. Strictly speaking, praise is addressed to others, telling them how great God is (that is, when we say 'Praise the Lord' we are speaking to those around us). Generally, 'praise' songs are written about God in the third person. Adoration is generally addressed directly to God (in the second person), telling him how great he is. 'Glory to God in the highest' is a song of adoration (while 'This is the feast' is a song of praise). Adoration is probably preferable here; it addresses God directly, as part of the dialogue of the liturgy. Of course, many hymns and songs combine both praise and adoration.

LHS        33        Hark! the herald angels sing (for Christmas)

      34        O come, all ye faithful (for Christmas)

      102        Hallelujah, hallelujah* (for Easter)

      112        Hail, thou once despised Jesus

      436        Come, let us join our cheerful songs

      441        With joyful heart your praises bring*

      457        Mighty God, we praise your name (paraphrase of Te Deum)

      459        Worship, honour, glory, blessing

      823        Your strong word

      884        We worship you, O God of might

      904        We give praise to you, our God (paraphrase of Te Deum)

AT        40        Holy, holy

      41        Father, we adore you

      43        How shall I call you

      57        Father God

      163        Hymn of Glory

      208        The celebration song

      211        Hosanna

      247        Alabare, Alabare

      250        Glorify your name

      333        You are our God

TIS        98        We praise you, we worship you, O God

      127        Holy God, we praise your name

      204        Come, let us join our cheerful songs

      303        Hark! the herald angels sing (for Christmas)

      304        O come, all ye faithful (for Christmas)

      373        Hail, our once despised Jesus

      772        Worship, honour, glory, praise

*Modernised version available

ALLELUIAS

Sometimes on festive occasions a hallelujah hymn could be used instead of the  hallelujahs (alleluias) or alleluia verse between the second reading and the gospel. Various alleluia songs are also available, which could be used at this point:

AT        44        Psalm 100 (the chorus)

      51        Sing alleluia to the Lord

      52        Alleluia

      162        King of kings and Lord of Lords

      227        Allelu! (chorus) (particularly for Easter season)

      248        Alleluia

      319        Halle, halle, halle

      457        Alleluia (Duncan)

      460        Alleluia (South Africa)

TIS        701        Alleluia (Iona)

      702        Alleluia (Taize)

      720        Halle, halle, halle

      731        Jubilate Deo

      732        Lift up your hearts unto the Lord (particularly for Easter season)

CREED

Occasionally the creed could be sung in the form of a hymn/song paraphrase, eg

LHS        139        We all believe in one true God*

      142        We all believe in one true God*

      905        We trust in God our only king

AT        155        We believe

      362        I believe, I do

      455        All this I believe

TIS        140        Firmly I believe and truly

      435        We all believe in God who made

*Modernised version available

OFFERING HYMN

Consider using a suitable hymn/song for the offering (offertory) hymn/song. Especially appropriate are any hymns from the 'Love and Obedience' and 'Consecration' sections of the Lutheran Hymnal.

Note: The following LH hymns are available in modernised form: 336, 340, 341, 342, 344, 345, 352, 353, 355, 356, 357, 358, 359, 361, 362, 364, 367, 368, 370, 371, 373, 375, 377.

The following are also appropriate:

LHS        858        Make me a channel of your peace

      859        Seek, O seek the Lord

AT        95        Make me a channel of your peace

      269        Create in us

      353        Fill us, Lord

      354        Change my heart, O God

      357        Give us hearts to know you, Lord

      358        Gift to the world

      464        Here you are, Lord

TIS        464        Seek, O seek the Lord

      559        A new heart, Lord, create in me

      571        Forth in your name, O Lord, I go

      583        'Take up your cross', the Saviour said

      589        Jesus calls us

      594        Fight the good fight

      595        O Jesus, I have promised

      596        Fill my whole life

      599        Take my life, and let it be

      607        Make me a channel of your peace

      626        Lord of creation

      712        Create in us a clean heart

              and many others

The following may also be used for the offertory song. Written by David Sch¸tz, it is sung to the tune Nun danket alle Gott (LH 437, TIS 106).

Blest are you, Lord our God,

the King of all creation.

Your goodness gives to us

the gifts we now can offer,

which daily work and toil

have earned to use for you.

Take these, for they are yours,

and use them for your good.

Blest are you, Lord our God,

the King of all creation.

Your goodness gives to us

this bread and wine we offer,

which earth, and sun, and rain,

and human hands have formed.

Take it and by your word,

prepare the feast of life.

See also the documents for the various seasons in this folder, under 'Offertory'.

PRAYER OF THE CHURCH

A set sung response could be used after each petition of the prayer of the church, such as 'O Lord, hear my prayer' (LHS 899, AT 282, TIS 744). 'Stay here and keep watch with me' (LHS 902, AT 287) or 'Stay with me' (AT 395) could also be used, particularly during Lent or Holy Week.

The following hymn, by David Sch¸tz, may be used for the prayer of the church. It is sung to the tune Melita, LH 578, TIS 138.

Eternal Father, strong to save,

whose Son has conquered death and grave,

we come before your throne of grace

to pray for all the human race.

O hear us as we intercede

for church, the world, and those in need.

Preserve the church, the bride of Christ,

for which his blood was sacrificed.

So that the gospel may be heard,

send pastors who will teach your word.

Direct your church to walk your way

until the everlasting day.

Bless every nation, every race,

where peace and righteousness embrace.

Uphold all right authority,

that we may live in liberty.

Support all those who work for peace,

that wars in every land may cease.

Remember those who live in need,

feed those made hungry by our greed.

Help those in sickness or despair,

and free the captives everywhere.

Enfold the dying with your love,

that they may rest with you above.

HOLY, HOLY, HOLY

Consider using a hymnic paraphrase of the 'Holy, holy, holy.' Here are some suggestions:

Adapted by David Schubert from v 2 of LH 501 - see TIS 121:

'Holy, holy, holy',

praises are ascending,

saints' and angels' voices blending.

Lord God, filling all things

with your kingly glory,

we your people here adore you.

Christ, you come

in God's name:

hear the prayers and praises

that your church now raises.

OR, adapted from LH 140 vv 2,4 - see TIS 132:

Holy, holy, holy, all the saints adore you,

casting down their golden crowns around the glassy sea,

cherubim and seraphim falling down before you;

you were and are and evermore will be.

Holy, holy, holy, Lord God almighty!

All your works shall praise your name in earth and sky and sea;

holy, holy, holy, merciful and mighty,

God in three Persons, blessed Trinity!

OR, the following by John Kleinig and David Schubert may be sung to the tune of LH 19 (TIS 295) (Advent/Christmas), 33 (TIS 303) (with first 2 lines repeated at end - Christmas), 88 (TIS 362) (Easter), 131 (Pentecost), 221 (TIS 450), 377 (TIS 599), 565 (Harvest), or 801, or another suitable 77.77 tune:

Holy, holy, holy, Lord,

great and ever-present God.

Earth joins heaven as we sing:

Praise to our triumphant king.

In this place let us proclaim

Christ who comes in God's own name;

join with angels as we sing:

Glory to our holy king.

OR, one of the following hymns/songs:

LHS        140        Holy, holy, holy, Lord God almighty

      884        We worship you, O God of might

      896        Isaiah, mighty seer, in days of old

AT        40        Holy, holy

      63        Holy, holy, holy, Lord

      78        Holy, holy, holy Lord, God of power and might

      273        Holy, holy, holy

      380        Holy, holy (Iona)

      381        Holy, holy, holy

TIS        98        We praise, we worship you, O God (esp v 3)

      127        Holy God, we praise your name (vv 1-3)

      132        Holy, holy, holy! Lord God almighty

      722        Sanctus, Sanctus Dominus (Holy, holy, holy Lord)

      764        Holy, holy (Iona)

LORD'S PRAYER

The following metrical paraphrase versions of the Lord's Prayer could be used occasionally. (Note that the Lord's Prayer immediately before the words of institution - when there is no other eucharistic prayer - acts as a prayer of consecration and hence should be sung or said by the minister.)

LHS        421        Our Father, thou in heaven above*

      894        Father God in heaven

      901        Our Father, you from heaven above

AT        74        The Lord's Prayer

      283        Our Father

TIS        550        Our Father, God in heaven above

*Modernised version available

LAMB OF GOD

Try using the following hymns or songs in the Lutheran Hymnal, 'All Together' songbooks, or Together in Song.

LHS        48        Lamb of God most holy*

      335        Just as I am (vv 1, 5, 6)

*Modernised version available

AT        75        Jesus, Lamb of God

      82        O Lamb of God

      173        O Lamb of God

TIS        584        Just as I am (vv 1, 4, 5)

      705        Behold the Lamb of God

OR, the following by David Schubert and John Kleinig may be sung to the tune of LH 49 (same tune as TIS 515 (ii)) (Lent, Holy Week), 99 (Easter, as well as other occasions), 264 (same tune as TIS 403), 345, 620 (Lent, Holy Week), or 624 (TIS 299) (Christmas, perhaps Advent), 818, 848 (TIS 514), or another suitable 86.86 tune (see 'Lord, have mercy' above - under 'Hymns and songs'):

Lord Jesus Christ, the Lamb of God,

you take away our sin,

you take the sin of all the world:

have mercy, make us clean.

Lord Jesus Christ, the Lamb of God,

you take away our sin,

you take the sin of all the world:

have mercy, make us clean.

Lord Jesus Christ, the Lamb of God,

you take away our sin,

you take the sin of all the world:

grant us your peace. Amen.

POST-COMMUNION SONG

Consider using one of the following paraphrases of the Song of Simeon:

LHS        38        In peace and joy, I now depart*

      44        Thou Light of gentile nations*

      898        Now, Lord, you let your servant go

              (as in Modern Liturgy, originally from Worship Today)

      900        O Lord, now let your servant

*Modernised version available

AT        104        Now, Lord, you let your servant go

              (as in Modern Liturgy, originally from Worship Today)

TIS        324        Lord, bid your servant go in peace

      733        Lord God, you now have set your servant free

OR, try replacing the Song of Simeon with another suitable post-communion hymn, such as:

LHS        51        Let thy blood in mercy poured*

      76        Gathered here, O gracious Lord and Saviour*

      174        All praise to thee

      284        O living bread from heaven* (v 4)

      285        To thy most holy supper, Lord* (v 6)

      295        O Lord, we praise thee, bless thee, and adore thee* (vv 1, 2, or 3)

      296        My Maker, be thou nigh* (v 4)

      436        Come, let us join our cheerful songs

      487        Wake, awake, for night is flying* (v 3)

      523        How brightly shines the morning star (v 4)

      834        At the Lamb's high feast we sing (v 2 or 4)

      844        Sent out by God's blessing

      845        Strengthen for service, Lord, the hands

*Modernised version available

AT        271        For the bread that we have eaten

      297        Let us talents and tongues employ

      412        Sent by the Lord am I

TIS        204        Come let us join our cheerful songs

      266        Wake, awake, for night is flying

      496        Strengthen for service, Lord, the hands

      531        Sent forth by God's blessing

      532        For the bread that we have eaten

      537        Let us talents and tongues employ

      or another suitable hymn/song from the communion section

OR, try using one of these verses (*indicates modernised version available): LH 284 v 4*; 285 v 6*; 296 v 4*; 487 v 3*; 523 v 4; 834 vv 2 or 4.

For further seasonal suggestions, see the documents for the various seasons in this folder, under 'Post-communion song'.

OR, consider using an alternative canticle (see below under 'Canticles').

TAIZE SONGS

Taize chants may be used in a separate service, or they may be used in the service with holy communion as meditative responses to readings, replacements for the equivalent section of the liturgy (eg kyries may replace the 'Lord, have mercy'), simple chants to be sung during communion, or sung responses to the intercessions.

IONA COMMUNITY SONGS

Some songs from the Iona Community have been included in the 'All Together' books, and some are in Together in Song. The Iona Community is an ecumenical Christian community, founded in 1938. Gathered around the rebuilding of the ancient monastic buildings of Iona Abbey, but, with its original inspiration in the poorest areas of Glasgow during the Depression, the Community has sought ever since the 'rebuilding of the common life', bringing together work and worship, prayer and politics, the sacred and the secular. Today the Iona Community is a movement of over 200 members, around 1500 associate members and about 1700 friends.

Wild Goose Publications publishes under its own imprint a list of books and audio cassettes and CDs, all of which are available through Openbook Publishers.

Note that the Iona Community is willing to allow a church or worship assembly to reproduce the words only of a song from these publications on a service sheet or overhead transparency that is to be used once only on a non-commercial basis, provided that the title of the song and the name of the copyright holder is clearly shown.

CANTICLES

Canticles are used in several places in worship.

In the service with holy communion (eucharist) canticles are used:

In morning prayer or Matins a canticle is used after the reading (usually Song of Zechariah or Te Deum). In evening prayer or Vespers a canticle is used after the reading (usually Song of Mary or Song of Simeon).

Canticles may also be sung as songs in response to readings or between readings.

The following canticles are available.

Glory to God in the highest and This is the feast

See above, under 'Liturgy', 'Hymn of adoration', and under 'Hymns and songs', 'Hymn of adoration'.

Song of Simeon

Three settings of this are available as a post-communion canticle: in the Service with Communion (on p 20, Supplement), in the Service - Alternative Form, and in setting 1 of Sing the Feast. Another setting is given in the Order of Vespers (on p 51, Supplement). See also above (under 'Hymns and songs', 'Post-communion song') for hymn/song paraphrases. Five further settings are provided in LH 659-663.

Te Deum

The Te Deum, often sung at Matins, is especially appropriate for Easter. There are many versions in our services as given below.

# ELLC (English Liturgical Language Consultation) (1988) text. Note that the verses from 'Save your people, Lord, and bless your inheritance' are optional and if used may be sung or said responsively.

We praise you, O God,

we acclaim you as Lord;

all creation worships you,

the Father everlasting.

To you all angels, all the powers of heaven,

the cherubim and seraphim, sing in endless praise:

      Holy, holy, holy Lord, God of power and might,

      heaven and earth are full of your glory.

The glorious company of apostles praise you.

The noble fellowship of prophets praise you.

The white-robed army of martyrs praise you.

Throughout the world the holy Church acclaims you:

      Father, of majesty unbounded,

      your true and only Son, worthy of all praise,

      the Holy Spirit, advocate and guide.

You, Christ, are the king of glory,

the eternal Son of the Father.

When you took our flesh to set us free

you humbly chose the Virgin's womb.

You overcame the sting of death

and opened the kingdom of heaven to all believers.

You are seated at God's right hand in glory.

We believe that you will come to be our judge.

      Come then, Lord, and help your people,

      bought with the price of your own blood,

      and bring us with your saints

      to glory everlasting.

Save your people, Lord, and bless your inheritance.

Govern and uphold them now and always.

Day by day we bless you.

We praise your name forever.

Keep us today, Lord, from all sin.

Have mercy on us, Lord, have mercy.

Lord, show us your love and mercy,

for we have put our trust in you.

In you, Lord, is our hope:

let us never be put to shame.

# The following is the LCA Matins text. This text is based on Luther's rhyming German version of 1531. It is designed to be sung by two choirs, or the congregation divided into two parts singing alternate lines.

Choir 1        Choir 2

We sing your praise, O God:        we own you as our Lord.

All creation worships you:        Father, ever wise and true.

Angel hosts and powers on high:        raise aloud their joyful cry.

The cherubim and seraphim:        all sing the never-ending hymn.

Choir 1 and 2: Holy is God, our Lord, the Lord of heavenly hosts.

Through heaven and earth your creatures

see:        the glory of your majesty.

The twelve apostles, whom you called:        the holy prophets of old,

the martyrs, ranked together, raise:        their voice to you in songs of praise;

to you the church gives loud acclaim:        throughout the world it tells your name;

we serve and worship you alone:        O Father, seated on your throne,

your only Son, at your right side:        and Spirit, advocate, and guide.

We own you, Christ, as King alone:        the Father's everlasting Son.

You did not scorn the Virgin's womb:        to save the human race from doom;

you overcame the sting of death:        and opened heaven to all with faith;

you sit at God's right hand to share:        the glory of the Father there.

Your people know that you will come:        to be the judge of everyone.

Your servants seek your help, O Lord:        you have redeemed us by your blood.

O let us share with all the blest:        the everlasting, glorious rest.

Help us, O Lord, from age to age:        bless us, your chosen heritage.

As our good shepherd, always lead:        and lift us up, in every need.

We praise you daily, and proclaim:        the greatness of your holy name.

Be gracious to us, Lord, we pray:        and keep us free from sin this day.

Lord, have mercy on us all:        have mercy on us when we call.

O let us see your shining face:        our only hope is in your grace.

We trust in you triumphantly:        defeated let us never be.

Amen.      

#Alternative version, LCA Matins. Note that this is a modernised version of LH 651.

1        We praise you, O God,

      we acknowledge you to be the Lord;

      all creation worships you, the Father everlasting.

2        To you all angels cry aloud,

      the heavens and all the powers of heav'n.

      The cherubim and seraphim cry out continually to you,

3        'Holy, holy, holy,

      Lord God of hosts;

      heaven and earth are full of the majesty of your glory.'

4        The glorious company of the apostles praise you,

      the noble fellowship of the prophets praise you,

      the white-robed army of martyrs praise you.

5        Throughout the world the holy church acknowledges you,

6        the Father of infinite majesty,

      your adorable, true and only Son,

      also the Holy Spirit, the Counsellor.

7        You are the King of glory, O Christ;

      you are the everlasting Son of the Father.

8        When you became man to set us free,

      you did not spurn the Virgin's womb.

9        You overcame the sting of death

      and opened the kingdom of heav'n to all believers.

10        You are seated at the right hand of God

      in the glory of the Father.

11        We believe that you

      will come to be our judge.

12        We therefore ask you to help us your servants,

      whom you have redeemed with your precious blood.

13        Let us be numbered with your saints

      in glory everlasting.

14        O Lord, save your people and bless your heritage;

      govern and uphold them now and always.

15        Day by day we proclaim your greatness,

      and we worship your name forever and ever.

16        O Lord, keep us today from all sin.

      Have mercy on us, Lord; have mercy on us.

17        Lord, show us your mercy,

      for we put our trust in you.

18        O Lord, in you is our hope;

      let our hope never be in vain.

#Hymnic version (LHS 904, slightly altered) by David Schubert.

We give praise to you, our God,

acknowledge you to be the Lord;

and all creation worships you,

the Father, from eternity.

All the angels cry aloud,

to you the powers of heaven sing;

the cherubim and seraphim

all sing in endless praise to you:

Holy, holy holy, Lord,

the God of power and victory.

For you fill all of heaven and earth

with all the glory of your might.

Prophets and apostles praise,

the white-robed band of martyrs praise,

the holy church in all the world

acclaims you Lord, and worships you.

God the Father infinite,

true and only Son, our Lord,

the Holy Spirit, Comforter,

to you be praise for evermore.

You are King of glory, Christ,

the one eternal Son of God;

you took our flesh to set us free,

born humbly of a Virgin's womb.

You have drawn the sting of death,

to all believers opened heaven.

And now you sit at God's right hand,

in power and glory evermore.

We know you will come to judge;

so help your people, Lord, we pray,

those you have bought with your own blood;

to glory bring us with your saints.

# Also, note that the hymn 'Mighty God, we praise your name' (LH 457) and 'Holy God, we praise your name' (TIS 127) are hymn versions of the Te Deum. Other hymn versions are 'We praise, we worship you, O God' (TIS 98) and 'God, we praise you' (TIS 99).

Song of Zechariah

This canticle is given in Matins on page 42 of the Supplement, and three further settings are provided in LH 652-654. A metrical paraphrase is in Morning Praise (originally fromWorship Today) and another song version is TIS 284.

Thank the Lord and sing his praise

This is an alternative post-communion canticle. There are three settings available to us: in the Service - Alternative Form (LHS p 75), and in settings 2 and 3 ofSing The Feast.

Song of Mary

The Song of Mary (Magnificat) has traditionally been used at vespers, but because vespers is held so seldom this canticle could be used on other occasions. It is particularly suitable for the Advent and Christmas seasons. A setting may be found on page 50 of the Supplement; other settings are provided in LH 656-658.

See Music Packages 2, 4 and 7 for new musical settings of the Song of Mary.

The following paraphrased text for the Song of Mary is from Evening Praise in Worship Today, by David Schubert, slighty revised. If a traditional hymn tune is desired, it may be sung to the tune 'Wer weiss wie nahe' (Hamburg), LH 568, or even 'O come, O come Immanuel', LH 2, TIS 265.

My soul proclaims how great the Lord,

and I rejoice in God who saves,

for he  has looked on me with love,

and all from now will call me blest.

The Lord has done great things for me,

and holy is the name of God.

God's mercy lasts from age to age,

for everyone who honours him.

With his own arm he's shown his strength,

and put to flight the proud of heart.

He's pulled the mighty from their thrones,

the humble have been lifted high.

God's filled the hungry with good things,

sent off the rich with empty hands.

He's come to give his people help

as he had promised those of old.

God's shown his love to Abraham,

and his descendants evermore.

Below is an adaptation of this song in 8888 metre, for which there are many tunes, eg LH 364, TIS 559, O Jesus Christe, wahres Licht; LH 321, TIS 213(ii), Melcombe; LH 346 Angels' Song; LH 327, TIS 583, O Jesu Christ, meins Lebens Licht; LH 433, TIS 59, Old Hundredth; LH 227, TIS 98, Church Triumphant; LH 75, TIS 139, Bow Brickhill.

My soul proclaims how great the Lord,

and I rejoice in God who saves,

for he has looked on me with love,

and all from now will call me blest.

The Lord has done great things for me

and holy is the name of God.

God's mercy lasts from age to age

for everyone who honours him.

With his own arm he's shown his strength,

and put to flight the proud of heart.

He's pulled the mighty from their thrones,

the humble have been lifted high.

God's filled the hungry with good things,

sent off the rich with empty hands.

He's come to give his people help

as he had promised those of old.

God's shown his love to Abraham

and his descendants evermore.

God's mercy lasts from age to age

for everyone who honours him.

Other song paraphrases of the Song of Mary may be found in LHS 903, TIS 161,'Tell out my soul'; ATE 260, 'My soul is praising the Lord'; TIS 172, 'My soul gives glory to my God'; and TIS 173, 'My soul gives glory to the Lord'.

Philipians 2:5-11

The paraphrase of 'the Christ hymn' from Paul's letter to the Philippians given at LH 174 may be used after communion. It may be sung to the alternative tune of Sine Nomine, LH 213, TIS 455, which is much better known.

Worthy is the Lamb

This canticle, based on Revelation 5:12,13; 15:3,4; 19:5,6, was known in Latin as the 'Dignus est Agnus', and is suitable as a post-communion canticle and/or for the Lent-Easter cycle. It may be found at LHS 666, 667 (if using it in Lent or Holy Week, omit verse 6, which contains hallelujahs), or the paraphrase given at LH 436, TIS 204, 'Come, let us join our cheerful songs', may be used. Song versions are ATA 163 Hymn of Glory and ATE 247 Alabare, Alabare.

Here is the NRSV text, pointed for use with the tunes in LH 666 and 667 (with v 6 omitted).

Worthy is the Lamb that was slaughtered to receive power and | wealth and | wisdom

      and might and | honour - and | glory - and | blessing!

To the one seated on the throne and | to the | Lamb

      be blessing and honour and glory and | might for | ever and | ever!

Great and amazing are your deeds, Lord | God the - Al|mighty!

      Just and true are your ways, | King | of - the | nations!

Lord, who will not fear and glori|fy your | name?

      For | you a|lone are | holy.

All nations will come and | worship - be|fore you,

      for your judgments | have | been re|vealed.

Below is a metrical paraphrase by Stephen Pietsch. The suggested tune is Adelaide, LH 461. Alternatively, Laudes Domini, LHS 775, TIS 227 could be used.

O worthy is the Lamb,

enthroned at God's right hand.

All honour to his name.

He humbly bore the cross,

and suffered death for us.

O worthy is the Lamb.

All glory to his name!

In gentleness he came,

our perfect sacrifice.

He conquered death by love,

and now he reigns above.

All glory to his name!

All glory to the Lamb!

See now his wounded hands:

the marks of victory!

See now, a crown of thorns

his royal head adorns.

All glory to the Lamb!

O worthy is the Lamb,

enthroned at God's right hand.

All honour to his name.

Angels and people bow,

before their Master now.

O worthy is the Lamb.

The Beatitudes

The Beatitudes are particularly suitable for Lent and/or after communion. The text is in the Lutheran Hymnal at 664, 665, or one of the following texts may be used.

The following paraphrase by David Schubert is sung to a tune by Alan Collyer, available in Music Packages 1, 2, and 7.

Blest are all the poor in spirit,

the kingdom of the Lord is theirs;

those weighed down with grief and mourning,

for God himself will comfort them.

Refrain:

How happy are the poor in spirit:

the kingdom of heav'n belongs to them.

Blest are all the meek and lowly,

the earth is their inheritance;

those who yearn for what is righteous,

for God will satisfy their thirst:

Blest are those who show forgiveness,

for God is merciful to them;

those whose hearts are pure and holy,

for they will see the Lord himself:

Blest are all the peaceful people,

who work to bring God's peace on earth:

God will call them his own children,

the brothers, sisters of his Son:

Blest are all the persecuted,

because they follow righteousness;

God himself is standing by them,

the kingdom of the Lord is theirs:

[Blest are you when people taunt you

and persecute you for my sake.

Then you may be truly happy,

for your reward from God is great:]

Here is a slightly altered version of the same text, which may be sung to any tune in the 8.7.8.7 trochaic metre, such as Wraysbury, LHS 366.

Blest are all the poor in spirit,

heaven's kingdom now is theirs;

those weighed down with grief and mourning,

God himself will comfort them.

Blest are all the meek and lowly,

they are heirs of all the earth;

those who yearn for what is righteous,

God will satisfy their thirst.

Blest are those who show forgiveness,

God is merciful to them;

those whose hearts are pure and holy,

they will see the Lord himself.

Blest are all the peaceful people,

those who bring God's peace on earth:

God will call them his own children,

brothers, sisters of his Son.

Blest are all the persecuted

for the sake of righteousness,

God himself is standing by them,

heaven's kingdom now is theirs.

[Blest are you when you are taunted,

persecuted for my sake.

Then you may be truly happy -

your reward from God is great!]

Here are the beatitudes according to the NRSV, arranged responsively. Any other preferred version may be arranged similarly.

Blessed are the poor in spirit,

for theirs is the kingdom of heaven.

Blessed are those who mourn,

for they will be comforted.

Blessed are the meek,

for they will inherit the earth.

Blessed are those who hunger and thirst for righteousness,

for they will be filled.

Blessed are the merciful,

for they will receive mercy.

Blessed are the pure in heart,

for they will see God.

Blessed are the peacemakers,

for they will be called children of God.

Blessed are those who are persecuted for righteousness sake,

for theirs is the kingdom of heaven.

The hymn 'Blest are the pure in heart', TIS 448, takes up some of the thoughts of the Beatitudes. Another song version is 'Amen, amen, it shall be so!', AT 436.

Isaiah 35

This canticle is especially appropriate for Advent, in the approaching Australian summer. The text below is from the New Revised Standard Version, and is pointed for chanting according to the chant for 'The sacrifice acceptable to God', Service without Communion, LHS p 30. It is a long canticle, and would be best spoken or sung responsively, or it could be abbreviated.

The wilderness and the dry land shall be glad,

      the desert shall rejˆice and blˆssom;

like the crocus, it shall blossom ab¸ndantly,

      and rejoice with jˆy and sÔnging.

The glory of Lebanon shall be given to it,

      the majesty of Carmel and Sh‰ron.

They shall see the glory ˆf the Lord,

      the majesty of our God.

Strengthen the weak hands, and make firm the fÎeble knees.

      Say to those who are of a fearful heart, *

              Be strong, do not fear! HÎre is yˆur God.

He will come with vengeance, with terrible rÎcompense.

      He will cˆme and s‰ve you.

Then the eyes of the blind shall be opened,

      and the ears of the deaf unstopped;

then the lame shall leap like a deer,

      and the tongue of the spÎechless sing for joy.

For waters shall break forth in the wÔlderness,

      and streams in the dÎsert;

the burning sand shall becˆme a pool,

      and the thirsty ground springs of w‰ter;

the haunt of jackals shall becˆme a swamp,

      the grass shall become reeds and r¸shes.

A highway shall be there, and it shall be called the Hˆly Way;

      the unclean shall not tr‰vel ˆn it,

but it shall be for God's people;

      no traveller, not even fˆols, shall go astray.

No lion shall be there, * nor shall any ravenous beast come ¸p on it;

      they shall not be found there, * but the redÎemed shall w‰lk

              there.

And the ransomed of the Lord shall return, * and come to Zion with

  singing;

      everlasting joy shall bÎ upon their heads;

they shall obtain jˆy and gladness,

      and sorrow and sighing shall flee away.

The hymn 'Isaiah the prophet has written of old', TIS 663, contains some of the thoughts of Isaiah 35, as does the song 'Your God will come', AT 454.

Isaiah 12:1-6

This canticle (in Latin Confitebor tibi) may be found in LH, no. 655. It is particularly suitable for Epiphany, but may be used at any time.

Here is a paraphrase by Stephen Pietsch, sung to the tune Foundation (Supplement to Lutheran Hymnal, Harmony ed, A4; also TIS 578)

I will praise you, O God, for your mercy to me.

You were angry with me, but your wrath turned away!

You have comforted me by forgiving my sin.

I will praise you, O God, for your mercy to me!

My strong saviour is he; I will not be afraid.

God, my strength and my song: I will sing of his love.

Living waters I draw from salvation's deep well.

I will praise you, O God, for your mercy to me!

To the nations proclaim the great name of the Lord.

To the ends of the earth tell his glorious deeds!

O Jerusalem, sing: in your midst is the king!

I will praise you, O God, for your mercy to me.

Now all glory to God: to the Father of all,

to our Saviour, the Son, at the Father's right hand,

to the Spirit of life be all glory and praise,

as it was, and is now, and shall be evermore.

Here is a paraphrase of Isaiah 12:1-6 by John Kleinig. It is sung to a tune by Alan Collyer, available in Music Packages 2 and 7.

Refrain:

The Lord our God is holy;

the Lord is with us here.

The Lord has made us holy;

the Lord our God is great.

I thank you, gracious Father,

for saving me from death.

I fear no condemnation,

since you have pardoned me.

I trust in you, my Saviour,

and I am not afraid.

You rescue me from ruin;

you are my strength and song.

You citizens of Zion,

rejoice and sing for joy!

Be bold and tell all people

what God has said and done!

The reign of death is over;

the time for joy has come.

From springs of living water

you draw your life and health.

The Lord is your strong fortress;

so call on him for help.

He cares for all the nations;

proclaim his name to them!

Song of the word of the Lord (Isaiah 55:6-11)

This canticle may be used during Lent or at non-festive times, particularly when God's word is emphasised.

Song of the Three

This canticle is given at the end of the Easter Vigil service. See notes for Easter, 'Canticles'. AT 422, Canticle of Daniel, is a song paraphrase.

Song of Moses

This canticle, Exodus 15:1b-13,17,18, is particularly appropriate for Easter. ATN 35, The Victory Dance, is based on Exodus 15:1b,2. The hymn 'Through the Red Sea brought at last', TIS 384, is based in part on Exodus 15.

For other canticles for particular seasons, see the documents for the various seasons in this folder, under 'Canticles'.

HYMN FOR THE CELEBRATION OF MUSIC AND SONG

The following hymn could be used for the consecration or anniversary of an organ or other musical instrument, or acknowledgment of choir/singers/instrumentalists. It has been adapted by David Schubert from a hymn written by Dr HPA Hamann, and is sung to the tune Wie schˆn leuchtet, LH 147, TIS 199.

To you our grateful praises rise,

O Father, Lord of earth and skies,

for music and for singing.

The heavenly choirs before your throne,

and people you have made your own,

their joyful thanks are bringing -

praising, raising

adoration,

exultation,

heart-rejoicing,

with your gifts your goodness voicing.

We thank you, Lord, for those whose art

proclaims the love within your heart,

through sacred music's beauty.

Now instruments and voices blend

to let the Lord's new song ascend;

this is our joy and duty.

Lead us, Jesus,

to confess you

and to bless you.

Bring us, Saviour,

where we'll sing to you forever.

NOTES ON THE READINGS

Notes on the readings are provided in the Sundays' documents by Pastor Robert Thiele. He given summaries of the contents of each of the readings for the day, their significance and their context. The notes may be used in various ways. Pastors may use them to get an overall summary of the readings for themselves and to provide introductions for their congregations. The notes may be put in the Sunday bulletin, to help members of the congregation to prepare for the readings and to look at later as a revision and explanation. They could also be used for Bible study discussions.

MUSIC

MUSIC PACKAGES

Please note the rich music resources (which may be used without copyright hassles) available in the ten Music Packages that have been produced along with these LCA Worship Resources. These packages include various Psalm settings and Psalm antiphons (providing a variety for virtually every occasion in the three years of the Revised Common Lectionary), settings of canticles and other liturgical parts (both general and seasonal), settings of alleluia verses, Lenten verses and Gospel acclamations, hymn and song arrangements, hymn tune preludes, guitar chords for hymns, new hymns and songs, choral compositions, and Bach pieces for choirs. For details see the document 'Indexes to Music Packages' in this folder.

SETTINGS

Make use of the different musical settings and forms of the communion order available, as well as the variations in parts, canticles etc. See the different orders and parts in the Approved Worship Services disk (and coil bound print-out); for example, the three Sing the Feast services give quite a few variations, most of which you can 'mix and match'.

SOME ORGAN MUSIC RESOURCES

Six Advent Improvisations, Paul Manz, Morningstar        MSM-10-002

The Concordia Hymn Prelude Series (mostly manuals, some optional pedal)

Vol 1        Advent        97-5536

Vol 2        Advent/Christmas        97-5537

Vol 3        Christmas        97-5538

Vol 4        Christmas        97-5539

Vol 5        Christmas/Epiphany        97-5611

Vol 6        Epiphany        97-5612

Vols 7/8/9        Lent        97-5614/15/16

Vols 10/11        Easter        97-5617/18

Vol 12        Ascension - Pentecost        97-5619

Vol 13        Pentecost - Trinity        97-5620

Vol 16        Baptism - Holy Communion        97-5707

Vols 17/18        Holy Communion        97-5708/09

Vols 19-42        General: organised alphabetically by tune name

              97-5710 - 97-5860

The Parish Organist, ed Fleischer Goldschmidt

Christmas and Epiphany Music, Part 6        CPH 97-6507

The Parish Organist  Music for Funerals and Memorial Services        CPH 97-1446

The Parish Organist  Easter, Ascension, Pentecost and Trinity        CPH 97-1404

5 Advent Improvisations, Michael Burkhardt        MSM-10-004

5 More Christmas Carols in a Baroque Style (manuals only), Schaffner        CPH 97-6507

5 Lenten Hymn Improvisations, Michael Burkhardt        MSM-10-309

5 Easter Season Hymn Improvisations, Michael Burkhardt        MSM-10-403

Partita on All Glory, Laud, and Honour, Michael Burkhardt        MSM-10-306

Lamb of God Five Lenten Hymn Settings for Organ, David Cherwien        MSM-10-302

Two hundred Last Verses  Popular hymn tunes with varied harmonies by Noel Rawsthorne, Kevin Mayhew Ltd, Suffolk, Great Britain        ISBN 0 86209 189 6

Final Flourish Two hundred last verse arrangements of familiar hymn tunes by June Nixon, Kevin Mayhew Ltd, Suffolk, Great Britain        ISBN 0 86209 917 X

LITURGICAL MATERIAL (instrumental/choir/congregation)

Festival Setting of the Communion Liturgy, Richard Hillert        Concordia CPH 97-5939

This is an instrumental setting (together with organ) of the liturgy we know as the Service - Alternative Form (LHS pp 58-76) and is scored for brass instruments, Bflat and C instruments and tympani. A choral descant version of the main sections of the liturgy is available separately: CPH 98-2755. This setting is particularly useful for Easter Sunday, Ascension and Pentecost, and may be used throughout the Easter season, and on any Sunday and feast day except during Lent and perhaps Advent. Highly recommended!

GENERAL MUSIC RESOURCE

Handbook for the Revised Common Lectionary, Peter C Bower, ed, Westminster John Knox Press, Louisville, Kentucky

This very useful book provides: a brief description of the three appointed readings for each of the Sundays over the three-year cycle; suitable anthems/motets to fit these readings; a resource listing of responsorial and metrical psalms for each Sunday; and organ music and hymns suitable for each Sunday. (The hymn selections refer to Presbyterian, Methodist, and Reformed hymnals in the USA.)

CANTORS

The main requirement for a cantor is someone (male or female) who can sing confidently, clearly and accurately in public. The cantor may lead the congregation from the lectern, but it is perhaps better if the cantor sings from a place near the musician(s) or among the people. It is not necessary for the cantor to be seen - in fact, some cantors may be more comfortable not being seen.

In many places, the pastor is unable to sing well enough to lead congregational singing and there is no permanent choir. Even if the pastor is able to sing well, there are some parts of the service that are more appropriately led by a cantor, eg

WHAT IF YOU DON'T HAVE AN ORGANIST

More and more congregations are facing the difficulty of finding organists to lead the congregation in worship. It is worth remembering that the introduction of organs and other musical instruments to worship is relatively recent (organs were banned from Anglican worship services until the 19th century). Here are some suggestions:

Please note that while many have found a solution in computerised 'midi-files', this form of music is often difficult to sing to because congregations find it hard to sing to the precision of a computerised tune. Also, the use and storage of some midi-files that are circulating break copyright regulations - they are regarded legally as recordings of tunes.

VISUAL ARTS

PRINCIPLES OF VISUAL ARTS IN WORSHIP

Vision is one of the most important senses for human beings. It is especially emphasised in our culture. We are used to television, films, and visual presentation in advertising material and in magazines, newspapers, and books. Therefore, although the 'word' (which is primarily heard) is pre-eminent in worship, its visual aspects should not be overlooked. For general principles and guidelines, see the Commission on Worship statements nos 14 (Public worship and its environment) and 15 (The purpose of the visual arts in worship).

The visual in worship involves such elements as the architecture of the church, the furnishings and decorations (including flowers), the paraments and the vestments (with their varying colours and designs), liturgical gestures and movement, and specific drama and art. In these worship resources we suggest some particular visual ideas for the various Sundays and festivals. From time to time we supply visual ideas for accompanying the appointed Bible readings.

Pictorial elements can range from traditional symbols to paintings and photographs, and could be made from such materials as wood and plaster, cloth and thread, cardboard and paper, or flowers and plants. They could appear in various ways, such as on banners or wall hangings, on flannelgraphs, on large sheets of paper, or on Sunday bulletins or overhead projector screens. Symbols and pictures could be on display for a whole season or throughout a service or just during a reading, sermon or prayer. Displays, including collages and mobiles, could also be used.

Whatever form visual elements take, they should of course enhance the liturgical worship and not be a distraction. Symbolism and simplicity are often more effective than 'realism' and full detail. Note the effectiveness of the simple, but often profound, line drawings in the Good News Bible (TEV)

It is usually best to resist over-explaining any art, since that can limit its impact and multilayered message as well as insert a disruptive didactic element into the dialogue of the worship. If necessary, a brief guideline can be provided in the bulletin.

The making and display of visual arts materials can involve many members of the congregation - including the children. As mentioned below under the heading 'Involving children', Come and See Jesus gives drawings relating to the Bible story for each Sunday.

COLOURS, FLOWERS AND DISPLAYS

The appointed colours for the seasons of the church year are given in the documents for the various seasons in this folder, under 'Colours’.

Some ideas for using flowers, together with other objects in special displays, are given in the documents for the seasons and some of the documents for particular days. Many of these suggestions come from Jan Pietsch, who heads an active visual arts group at Pilgrim congregation, Magill SA. You are encouraged to use the ideas as starting points for your own creativity and according to what is available.

Jan says that an excellent book is Church Flowers with a Message by Agnes Ritter, which gives a step-by-step guide in very simple form and covers most festivals.

Flowers can be chosen according to the colour of the season or day, as well as other supporting colours. The flowers can be supplemented with greenery and non-floral objects to convey a particular mood or reinforce the seasonal emphasis. It is generally best to avoid being too literal or too 'fussy' in displays; rather, aim for broad bold designs or arrangements, so that their message can be clearly seen from throughout the church.

Below are a few ideas for baptisms, confirmations, and a community care commemoration.

Baptism

Flowers: a triangular shaped arrangement in yellow and white flowers with shell, white circle, and a dove. Display: a blue drape representing water, shell, dove, Bible, candle, and flowers. A card with the words 'Jesus welcomes N into his family through holy baptism, name of church, date' could be added.

Confirmation

Flowers: white, perhaps with a touch of red. Display: a) individual arrangements on the font with white flowers and white candle with blue ribbons, which can be presented to each confirmee as a gift to remind them of their baptism; b) a white drape with white flowers with a touch of red, together with a bowl of bread and a cup of grapes.

Community care

Flowers: predominantly gold (a warm caring colour). Display: a gold drape, with a card bearing the words, 'I tell you the truth, whatever you did for one of the least of these brothers and sisters of mine, you did for me (Matthew 25:40)'. A basket of food could accompany this.

VISUALS FOR THE READINGS

In a number of cases, the readings lend themselves to illustration with either a picture or a symbol. Suggestions are included in the Sunday documents under the section 'Visual'. If the congregation has a banner guild, banners could be prepared ahead of time and introduced to the worship space on the day of the relevant reading. Other options are:

DRAMA AND MOVEMENT

BLESSINGS OF PEOPLE

From time to time there are opportunities for the blessing of specific individuals and groups. Such blessings involve actions, not just words.

A blessing bestows God's gifts of life, health, power, prosperity and peace in the natural realm. Blessings of people may include those in particular occupations or with specific tasks or responsibilities. God gives his natural blessings to all people, non-Christians as well as Christians (see Matt 5:45 as well as Luther's comments on 'daily bread' in his Small Catechism). Christians specifically seek, acknowledge and thank God for his blessings. Being involved in blessings including the wider community is, along with prayer, a way in which the church can serve and reach out to the community.

However, within regular congregational worship, the following are some of the people who could be blessed:

children, eg at a baptism or when the readings mention children

youth, or particular groups of youth

mothers, fathers, singles, widows/widowers*

teachers, eg at beginning of school year

students, eg before exams

musicians/artists/flower arrangers

elders/office-bearers, eg after they are elected

people involved in public life, eg on special occasions

those who are sick

those who are about to travel

those with special birthdays/anniversaries

*Be sensitive not to cause offence either by singling out or by omission. Blessings are most effective and least likely to cause offence when they become an accepted part of the congregation worship culture, and when they are connected to the readings for the day and the prayer of the church. People who are blessed can be prayed for, and people who cannot be blessed (either because they are not present or because they would be embarrassed) can still be prayed for as a group. For example, when mothers are blessed there is a danger of causing hurt to those who cannot be mothers or who have lost a child, but this hurt can be lessened by praying for all who want to be mothers and all who have lost children. Just as people are invited to request prayers, they could be invited to ask for blessings.

The rite of blessing should be kept simple and functional. Such a rite consists of basically the word of God (a scriptural verse indicating God's promise of his blessing), prayer, and the blessing in the name of the Triune God. The actual formula of blessing could be something like: 'I bless you, N, (for . . . / in . . . / as . . .), in the name of the Father and of the Son+ and of the Holy Spirit. Amen'. The blessing would normally take place after the offering, but may on some occasions take place after the service when those involved remain behind in the church.

A sample 'Blessing of persons' is given in the book Rites and Resources for Pastoral Care prepared by the LCA's Commission on Worship (Openbook Publishers, 1998, p 186). That book also deals with blessings of places and objects. These LCA Worship Resources also provide suggestions for specific blessings in the documents for some days.

DRAMATISING THE READINGS

In a number of cases, the readings lend themselves to dramatic reading by one or more readers. Suggestions on this may be found at the end of the Sunday documents, under the section 'Drama'.

HOW TO DO A PROCESSION

Processions have been a part of the liturgy since the very earliest days of the Christian church. Within the liturgy, there are several points where a procession used to be done, even though we only have the remnant of them today:

The entrance procession, as all those participating in the service entered the church while the choir sang a psalm (now only represented by the introit).

The offertory procession, as members of the congregation came forward to give their offerings to the deacons at the altar (now only represented by the stewards presenting the offering).

We still recommend for use (at least on special occasions) a gospel procession (see 'Gospel procession' above). Other processions still take place in certain rites, eg the procession from the font to the altar in the rite of Holy Baptism; the procession of the bride and groom in the rite of Marriage; the procession to the grave in the rite of Burial; the entry into the darkened church at the Easter Vigil. The litany was originally designed to be sung in procession. And, of course, Palm Sunday begins with a procession into the church. See also ‘Procession to the manger scene’ in the document ‘Christmas season’ in this folder.

Processions represent the pilgrimage of the people of God - the saints on the march - and are a form of acclamation, cf nations' military and industrial processions through streets. Liturgical processions may mark out an area for use by God, eg a site for a church; or they may highlight movement from a significant point of departure to a significant destination for the people involved in the rite, as in baptism and confirmation. They proclaim and reinforce unity and solidarity. Sometimes they mark the beginning or ending of a rite.

On days of celebration, having a procession is a good way to add a special note to the service. A few suggestions:

For more information, see the entry under 'Procession' in A New Dictionary of Liturgy & Worship, edited by J G Davies (SCM Press).

KNEELING

The act of kneeling has strong scriptural precedent, and in modern translations of the Bible the word meaning to prostrate or to kneel is often translated simply as to worship. It originates in societies where one would make oneself small in the presence of someone great. It was not originally a posture for prayer (in fact, the early church directed worshippers to stand for prayer, especially on Sundays and days of Easter, as a sign of the resurrection), but was rather the posture of repentance and humility.

The practice of kneeling is less common today than it used to be, whether for confession, prayer, or receiving communion. In some places it is in fact impossible, due to the physical constraints of the worship area (lack of kneelers/kneeling pads and close, fixed pews). Yet this posture is particularly appropriate for some occasions, such as Ash Wednesday, Good Friday, and a day of repentance.

The liturgy of the LCA suggests four points for kneeling:

Kneeling as a sign of repentance. The congregation and minister kneel, facing the altar, after the call to confession ('Friends in Christ . . .')

An old, but little known, Lutheran practice, suggested in the rubrics for the Service - Alternative Form in the Lutheran Hymnal with Supplement (page 71). Suggested by Rev 4:8-11, the act of kneeling in this case is a sign of worship and reverence in the presence of the holy God.

Here kneeling is a sign of penitence, reverence, and supplication.

Although for practical purposes (such as large numbers), congregations sometimes receive communion standing or in procession, kneeling is an act of adoration for Christ present in the bread and the wine of the eucharist. Lutherans have therefore traditionally knelt to receive communion as a confession of faith in the real presence. It is interesting to note that the infamous black rubric of the 1662 Book of Common Prayer forbade Anglicans to kneel to receive communion because Christ is not here, but in heaven. Our act of kneeling confesses precisely that Christ has come down to be present with us.

If the litany (Lutheran Hymnal with Supplement, page 80, or Approved Worship Services, D10, disk or print-out) is used during Lent, it is also appropriate to kneel for these prayers, since they are by nature penitential prayers.

'MEGA DRAMA'

In the disks of the original LCA Worship Resources were dramas for each Sunday and major festival of the Revised Common Lectionary. These are now being collected together and published in book form by Openbook Publishers under the titles of Mega Drama 1, Mega Drama 2, etc, with the subtitle Reproducible Christian Drama Resources. There will probably be six volumes. These drama resources have been compiled by the Department of Dramatic Arts, coordinated by Verena Johnson. The dramas are by various authors, and may be reproduced for congregational use subject to certain conditions.

INVOLVING CHILDREN

In planning and conducting services, try to keep in mind the needs of children. See the Commission on Worship statement no. 25 'Children in corporate worship' for general guidelines and ideas (such as providing special seating, pointing things out to children, and involving them in special rites).

In the resources for the Sundays and festivals, we make specific suggestions for involving children, such as in dramatised readings, songs, visual elements, processions, or rituals. (An offering procession is an example of a dramatic rite which can speak to all people, including children.)

Note that the teaching resource Come and See Jesus (which has been updated for the Revised Common Lectionary) gives ideas from time to time for relating the learning material to public worship, such as songs to sing or artwork for display. We have given references in the Sunday documents to the appointed Come and See Jesus lesson for the day. Come and See Jesus also supplies a drawing for each Sunday which is related to the Bible story (usually one of the RCL readings for that day), and this drawing could be used in the service for overhead projection or on a poster. The drawing could be shown or highlighted during the reading and/or the sermon, particularly if it has been coloured in by the children.

It is important to keep in mind that the children too are members of the worshipping congregation. Often the best ways of involving them are similar to those for involving all members, rather than by providing separate activities for them. In planning and conducting activities or elements of the service, we need to try to avoid patronising or embarrassing children, but rather remember that they have special needs.

Children may be involved in dramatisations, mimes, or in simple reading parts. They may be included in ushering and welcoming, and in presenting the offering. Choose songs suitable for children, but sung by the whole congregation. Use banners or posters made by the children to illustrate readings. Encourage them to sit near the chancel area for special events such as confirmations or installations. Invite them to stand near the font during an infant baptism (but arrange this with the family of the baptised child first!).

OTHER MATERIAL

RESPONSIBLE COMMUNION PRACTICE

In order to assist pastors, the LCA has formulated the following statements which may be printed in pew bulletins on occasions when it may be helpful for a congregation to know what the church's practice is on communion. These short announcements may also provide good sermon outlines for teaching about the Lord's supper!

In holy communion (the Lord's supper) we receive together with the bread and wine the body and blood of our Lord Jesus Christ given and shed for us for the forgiveness of sins. Those who receive the sacrament worthily are those who repent of their sin, trust in Jesus Christ as their only Lord and Saviour, recognise his real presence in the sacrament, and intend to lead a holy life in obedience to God's word. If you are not a communing member of the Lutheran Church of Australia, would you please speak to the pastor before the worship service.

OR

The Lord's supper is for baptised people who

If you have any questions about attending the Lord's supper, please see the pastor.

OR

'Holy communion is the true body and blood of our Lord Jesus Christ given with bread and wine, instituted by Christ himself for us Christians to eat and drink.'

As we celebrate holy communion today, you are invited

If you have any questions about attending the Lord's supper, please see the pastor.

OR

(The Lutheran church teaches that) 'Holy communion is the true body and blood of our Lord Jesus Christ given with bread and wine, instituted by Christ himself for us Christians to eat and drink.'

This sacrament is for baptised people who

If you have any questions about attending the Lord's supper, please see the pastor.

OR

'Holy communion is the true body and blood of our Lord Jesus Christ given with bread and wine, instituted by Christ himself for us Christians to eat and drink.'

Come to this sacrament

If you have any questions about attending the Lord's supper, please see the pastor.

OR

As we celebrate the Lord's supper today,

If you have any questions about attending the Lord's supper, please see the pastor.

OR

In holy communion we are united with Christ and with one another. By communing together, we say: 'We are one in our faith. We believe and confess the same things about Jesus and his supper.' Lutherans believe that

If you have any questions about attending the Lord's supper, please see the pastor.