So, what’s up with all the fancy robes, candles, & rituals? 

Don’t worry, we can explain everything we wear, say, and do. We do not worship the way we worship because we want to live in the past; rather, because we want to live faithfully in the present through these great rhythms.

Many Christians around the world worship God in a variety of beautiful ways. These different ways of gathering for service are called “liturgies”. Liturgies, at their most basic definition, mean “public religious services”.

In our faith tradition, we have been given something beautiful that transcends time and space: the Divine Service.

We relentlessly want to share the beauty of our liturgy with everyone who worships with us while keeping it approachable and down to earth.

So, if it feels strange and mystical it is because it’s supposed to be that way.

But, if it feels relatable and inviting it is because it’s supposed to be that way too!

Worship is like no place else in this world.
But there is one place that it does resemble, and that is heaven

The story is told of how Christianity was introduced to Russia. More than 1,000 years ago Grand Duke Vladimir of Kiev was interested in selecting an appropriate religion for his new nation. His emissaries investigated the main religions of the day, including Roman Catholicism and Islam. But it was only after visiting the chief site of the Orthodox Church in Constantinople that they found what they were looking for. In their report to their duke, the emissaries noted that in Orthodox worship there was such solemn splendor that they had a hard time knowing whether they were in heaven or on earth.

Worship is like that: one foot in heaven with the other here on earth. What brings heaven into our earthly worship is not dependent on the elaborateness of the service or the sincerity of our devotion. Rather, it is because of the One who is present in our worship that we experience heaven on earth.

If worship is "heaven on earth," then it stands to reason that what we do and say in worship should in some sense give us a foretaste of that great feast to come.

Let us tell you a story…

Here is an explanation of every step of the liturgy so that you may be familiar with it!

  • The procession of a crucifix and a Gospel Book with the celebrant, liturgist, and altar servers are is used to for two purposes. First, to invite the congregation to acknowledge the presence of the risen Christ. Second, to direct the congregation's attention to the altar.

  • “In the name of the Father and of the Son and of the Holy Spirit.” From the Latin, "to call upon." Used at the beginning of many, though not all, services. It serves as a reminder of Baptism and may be accompanied by the sign of the cross.

  • We confess our sins to God and one another. Following the confession of sins, the Absolution pronounces God's forgiveness either in a direct form ("I absolve/forgive you") or in a declarative form ("God forgives you all yours sins"). The word comes from the Latin, absolvere, which means "to loosen, set free, or absolve" (Jn 20:23).

  • From the Greek, it is a direct address to God, meaning "Lord, have mercy." The ten lepers, blind man Bartimaeus, and others addressed Jesus with these words.

    A concisely written prayer that "collects" the prayers of the people. The Collect of the Day is prayed toward the beginning of the Divine Service, prior to the reading of Holy Scripture. The collect usually follows a pattern of: address to God, basis for the prayer, petition, desired benefit or result, and Trinitarian termination.

  • The Old Testament lays the groundwork for the Gospel. The Epistle expands our understanding of the Gospel. The good news about our redemption abounds in the Gospel. The reading collections are grouped in a three-year cycle and adhere to the liturgical calendar. During every season, except Lent, the Gospel is read from the middle of congregation to symbolize the Word of God amongst His people.

  • Refers to the reading of one of the evangels (Matthew, Mark, Luke, John) in the Divine Service. The reading of the words of Jesus is given the highest place of prominence by being read last. At services when the Lord's Supper is celebrated, the congregation stands for the reading. Especially on high festivals like Christmas, Easter, Pentecost, etc., the Gospel may be read from the center of the nave, symbolizing what it means that "the Word became flesh and dwelt among us" (John 1:14). The movement to and from this location is referred to as the Gospel Procession.

  • Though not written by the apostles (a common assumption in the Middle Ages) the Apostles' Creed faithfully summarizes the apostolic teaching of Holy Scripture. Its origins date back to the second century where it developed as a statement of faith in conjunction with Holy Baptism. In most churches it is still used at every baptism.

  • During this time, the little ones of our congregation are invited to come to front and hear the words of God in a simple and engaging language appropriate for their developing souls.

  • The hymn of the day is the primary song of the Divine Service and correlates with the day's readings. It originates from the days of the Reformation beginning in 1526.

  • The congregation meets around the Word and Sacrament: the pulpit and the altar. The pastor preaches the sermon, much as Peter did in Acts Chapter 2. He proclaims Christ's mission and extends it to our lives.

  • Church prayer is one of the most critical acts of worship performed by the faithful. The congregation here agrees on earth on what God in heaven may do for it. Petitions and thanksgiving are said for all those in positions of leadership as well as those in need. As we plan to partake of the Sacrament, we assemble in church prayer to support one another.

  • We answer to God's demand on our lives by tithing as an affirmation of worship. It is proper to return a portion of what He has given us. That is an act performed with dignity and thankfulness of spirit. The altar is being prepared for Holy Communion now. The collection helps in funding the building and various ministry outreach programs.

  • From the Greek for "words of praise." It is an expression of praise to God, usually in a trinitarian formulation.

  • The opening dialogue between pastor and people that begins the liturgy of Holy Communion. These words, dating from the second century, are likely the most ancient part of the Divine Service.

    “Sanctus translates into holy. The meaning of Benedictus is blessed. The Sanctus and Benedictus have two purposes in preparing us for the Lord's Supper. The Sanctus recognizes the glory of the Lord, whom we worship.

  • The Eucharist, meaning thanksgiving, is another name for the Lord's Supper or holy communion. This specific church prayer emphasizes the grace of redemption made available through the Eucharist and our prayers to accept it appropriately and reverently.

  • Those are the words of our Lord Jesus Christ on the night He was betrayed. They consecrate and set aside the bread and wine for this sacred meal (Holy Communion aka the Eucharist). "Do this in memory of me," Jesus told his Church. As a result, the Church draws together to partake of His body and blood.

  • This is a time for reconciliation with another member of our church whom might have offended you or who you might have offended. Offer peace and receive peace.

    This Latin title translates as 'Lamb of God.' The brief hymn weaves together many salient threads. Jesus, the sacrificial Lamb of God, died on the cross to atone for all sins. We receive the body and blood of Christ, who offers grace, which is now present in His Supper. This hymn helps us to be worthy recipients of the sacrament of the Eucharist.

  • We remember the essence of holy communion and the seriousness of which Paul warns against inappropriate acceptance before receiving it. As a result, we consider our desire for salvation, including our sure belief that this is Christ's flesh and blood for our gain.

  • We see a divided emphasis as we near the end of the liturgy, thinking back over the service and ahead to the remainder of our week. Any of these church prayers start with a prayer of thanksgiving for the blessings received in God's Divine Service and end with a prayer for God to bring us into our new lives refreshed by His gift of forgiveness.

  • God told Moses to give this blessing to Aaron and his sons to use while they performed their priestly duties. That was to be the grace bestowed upon all Israelites. A benediction or blessing has long been part of the Divine Service. However, the Aaronic blessing is exclusive to the Lutheran Church. The Christian Church has the same pledge of God's gracious presence in their lives.

  • During this time, the candles of the altar are turned off, the pastors and the altar servants recess out of the chapel with the crucifix in front. Through this, the laity is empowered to go out of the chapel and bring the gospel to their context.