Anabaptist Worship

Churches in the Anabaptist traditions are characterized by great variety in worship. Some have adopted habits from mainstream Protestant churches, while others have maintained a long-held communal ethos and some distinctive worship practices. Among the challenges to the churches that are eager to find life in the Anabaptist tradition are these questions: Does public worship shape the character of individuals and the community by Jesus' way—by the marks of mercy, love, humility, and peace? Do worship and ethics reflect each other? Does worship build up a loving, disciplined, participatory, accountable congregation? Does worship engage us in God's mission of reconciliation and justice in the world? If so, the churches will realize the best in the Anabaptist tradition.

Hymn singing traditionally sung in parts without accompaniment serves the congregation on several levels. Besides conveying the texts (praise, dogma, confession, commitment), the hymns are a focus of realizing unity in the community, as well as an expression of an aesthetic dimension which is often undervalued in worship. People sometimes say worship was "good" or "not so good" on the basis of how moved they were by the congregational singing. The Hymnal: A Worship Book (1992) includes music and resources from a wide variety of Christian traditions, notably including subcultures within North America. Liturgically distinctive is the (at least annual) three-part Love Feast—feetwashing, an agape meal, and the bread and cup Communion. Preparation for the Love Feast underscores reconciliation among the members as an integral part of reconciliation with God. Feetwashing symbolizes themes of humility, forgiveness, and service. The agape meal is a foretaste of the banquet of the kingdom. Celebrated in the cup and bread Communion are unity with Christ, with members of the faith community, and with the church universal. True unity means commitment to "full obedience" in a life of "following after" Jesus. Most Mennonites and Brethren observe the Lord's Supper quarterly. A period of preparation, including making peace with all, self examination, and prayer is traditional. Feetwashing services, which dramatize a commitment to follow Jesus in humble service, are not universal. Water baptism on confession of a person's faith is foundational. Baptism is always public and involves commitment to membership and service in a particular congregation. Below is the basic pattern of Mennonite worship with a commentary. Call to Worship Transition from anteroom chatter to worship in the meeting room is sometimes bridged by pre-service singing of hymns or quiet instrumental music. The worship leader may introduce the service by saying, "It is our custom to begin worship with a short period of silence." A one-sentence welcome and greeting in Jesus' name are sufficient before the Scripture sentences or psalm portions with prayer that combine with several hymns and songs of praise to form the opening section. The song leader and the worship leader may stand side by side to lead a smoothly integrated period of singing, prayer, and Scripture reading. They will direct attention toward God in this section. Hymns and Songs Children's Time Skillful storytellers can invite children forward for a short period specifically directed to them. Object lessons or brief interviews with visitors can be effective. But problems lie with adults who laugh at children's reactions, with the wide range of ages among the children, and with necessity for continuous novelty in ideas. More helpful is a visual or dramatic presentation of the service's theme which addresses "the child within" adults as well as the children. This requires simple language, visual aids, or an interactive story. In this section it is important to avoid moralizing and to leave the lesson open to further reflection. Offering Although often a fairly perfunctory item, the offering can be surrounded with joy and thanksgiving. A proper biblical reticence in not letting the left hand see what the right hand gives can be balanced by conscious enjoyment of communal projects that include personal time and innovative gifts, as well as money and material goods. An accent on offerings is especially appropriate in Communion services. Bible Reading Bible reading is strangely neglected in this self-confessed "biblical tradition." Besides the passage associated with the sermon, other readings can be chosen by use of a lectionary, woven into opening and closing sections of the service, presented dramatically, or read serially from one week to the next (especially Old Testament narratives). Bible portions told by memory are especially direct and moving. It can be useful to find the gifted readers and train them, valuing them as much as the musicians and preachers. Sermon Traditionally the focus and longest section, the sermon is under scrutiny these days. Polished rhetorical delivery is valued less than clear, simple biblical explanation with practical application. Preachers are working with interactive, dramatic, and narrative approaches. Most congregations encourage the preaching gifts of several members besides the minister. The traditional "giving liberty" (on-the-spot invitation to preach) to visiting preachers can remind us to expect the Holy Spirit to inspire a timely message from an unexpected quarter. Sharing of Concerns A recent liturgical innovation, the period of sharing news and concerns has the strength of its rootedness in everyday experience, its earthy quality, and its emphasis on relationships. If poorly led, however, it may ramble or be inaudible or trivial. It may actually exclude newcomers and visitors with in-language and references to unknown programs or to people by first names only. The best hope for the "sharing time" is to incorporate its concerns into prayers, to have some prepared announcements along with opportunities for informal comments, and to exercise loving discipline upon it. Pastoral or Morning Prayer Usually led by a minister, the main prayer often focuses primarily on pastoral concerns for the local church. This is the part of worship that needs the greatest enrichment and must be allowed plenty of time. An outline structure can help to ensure that the prayers are wide-ranging. Confession, both for individuals and for the congregation, can be followed by intercessions for global concerns, for government, for the earth, for all who work for peace and justice, as well as for immediate local needs. Prayers and anointing with oil for forgiveness, healing, and ministry are well known in the tradition, and can also be incorporated into the morning prayers. Two or three people can jointly lead such a series of integrated prayers. All prayers are best framed with thanksgivings to God and can be concluded with the congregation praying together the Lord's Prayer. Benediction There is untapped potential in the closing benediction. It links the story we celebrate in worship—God's love for the world and commitment to its healing—to our daily lives. Every week the members can commission each other to love God anew and to learn more about loving the neighbor. They can pledge to help each other to follow Jesus' way and to breathe deeply of the Spirit. Worship leaders may write special blessings or use biblical or poetic benedictions. The congregation may regularly use a memorized benediction.