Baptist Worship

Baptists do not "own" a liturgy; rather, they share broadly with other denominations. The order of worship in most Baptist churches normally will not differ significantly from free church congregations. Those Baptists following a more formal order often borrow from Episcopal or Lutheran resources—or from the recently published resources developed by the United Methodists and Presbyterians PC (USA).

The service outlined here is the result of post-Vatican II scholarship and practice. Within the structure described, unlimitable possibilities are present. Nearly any worship style found in modern Western Christianity can be accommodated within this structure. Our test for validity of structure and style is twofold: whether the story—the gospel of Christ—is faithfully proclaimed, and whether the body of Christ, the church, is nurtured by the liturgy we follow as we offer worship to God. The service outlined here is both responsive to the ancient practice of the church (of Justin and Hippolytus) and as fresh as tomorrow. Whether it is acceptable and worthy to offer to God is not simply the result of the outline or the words and acts we choose, but is ever and always wholly dependent upon the intent of the hearts of those who gather to worship God. Unfortunately, a "worship script," as read off the page of the Sunday bulletin (or out of a prayerbook), bears little resemblance to the drama that is enacted from its "stage directions." Different congregations—and even the same congregation at different times—will read and enact the "script" differently. For this outline of liturgy, as for any liturgy, the final "director" is the Holy Spirit, who may, at any time, invite us to depart from the "script" and worship ad lib. We find it much easier to ad lib in response to the "inbreaking" of the Spirit when we are not ad libbing on our own all the time. In fact, it is then that these occasions truly "blow fresh" through our assembly, when we all—pastors and congregation—are surprised by God. The Lord's Supper may be ordered according to any of the several traditions known among the churches and may involve any of the various methods of the distribution and partaking of the elements. We most often observe "traditional Baptist" practices of "Communion in the pews," though we vary this for seasonal use. On Ash Wednesday we may come to the table, kneel, and feed each other by twos. Maundy Thursday we may sit at the banquet table (Southern Presbyterian style) ten to twenty at a time, serving each other "family style" around the table. Easter dawn we come forward to the Table and are fed standing. Christmas Eve we may form a circle around the room, pass the elements round the circle, then, afterward, pass the candles for lighting. On occasion we may use any of the forms for the Communion service presently in use among the churches. Often the form is simple and relatively unornamented. At other times we may use a more formal style, which may include sung response. When we use our more formal outline, it may follow a format similar to Basic Pattern that follows. (Items in bold indicate congregational participation, and stars indicate the points in the service where the congregation is to stand.) The Basic Pattern The Worship of God Month NN, 1992 Nth Sunday after (Feast Name) Date, time, day of the church year are indicated to help worshipers center (orient) themselves as they arrive. Prepare to Worship (Text of quote for use as meditative reading) Author's Name Personal Reading before Worship (Psalm NN). Persons are encouraged to arrive early so that upon entering the place for worship they have time to quietly greet others and then to gather (center) themselves into a spirit of receptivity to God. A brief quotation and a suggested Scripture passage (usually the Psalm for the day) that focus on the theme for the day are provided to facilitate meditation. Announcements for the Week, Welcome, and Attendance Registration. When the choir, clergy, and other worship leaders have entered, the liturgist (a layperson) makes any necessary announcements and invites the congregation to greet each other and to record their presence in the attendance registers located in the pews. Before the formal opening of worship, the congregation is invited to "draw near to the throne of grace, lay down our burdens, and encourage each other with our joys." As an act of mutual love and care, this act also allows the congregation to free themselves of any pressing concerns as a preparation for the worship to follow. Once unburdened and encouraged, worshipers become better able to approach God in the praise to follow. Concerns & Celebrations Organ Meditation/Intercessory Prayer & Lord's Prayer ("debts" translation). We pray for the requested intercessions and for "those concerns which still lie unspoken on our hearts." In the Lord's Prayer, we pray for ourselves and our own strengthening. (It is most appropriate that the liturgist lead the concerns & celebrations and the prayers.) Response No. 585 "Hear Our Prayer, O Lord." (Response numbers are the numbers in the church hymnal.) The congregation sings the Response as closure and for transition. Though Baptists are traditionally indifferent to posture, local custom usually provides attention to airing certain acts and postures (though it is exceptionally difficult to get many—if not most—Baptists on their knees). Gather in God's Name Prelude (and chimes)/Greeting/Introit/Singspiration. The people gathered turn their thoughts and hearts to worship. A greeting appropriate to the day and season, given by the president or the musicians, formally begins the service. The greeting may be a few verses of Scripture, a call to worship, a sung introit, a congregational hymn-sing, or some other introductory act which proclaims, "We are gathered before God; let us worship God." *Praise/Processional Hymn The congregation responds (or continues) with a hymn of praise, followed by an act of affirmation, which may be a litany, unison or responsive reading, recitation of a statement of faith, an act of confession and absolution, reading and renewing the church covenant (especially on the Sunday after Epiphany, at the Easter dawn service, and any time there is a dedication or baptism), or a collect (prayer) of the day. *Affirmation of Faith No. NN. The number is given only if the affirmation text is in the hymnal; otherwise, it is printed in the bulletin or on an insert. During Advent, the affirmation includes lighting the Advent candles; Christmas through Epiphany, the (re)lighting of the Christ candle; in Lent, a penitential act; and, in Eastertide, acts of joy and celebration. *Response No. 575 "Gloria Patri." The Gloria Patri is sung as a joyous response to the affirmation. Proclaim God's Word God's Word is read and expounded. Interspersed among the readings may be choral anthems or congregational singing of psalm verses and/or other music. Hebrew Scripture/Apostolic Writing/Choir Anthem/Moment with the Children The "children's moment," though theologically and kerygmatically suspect, is a popular custom in many churches today. We use it to let our children know that they are valued and that their participation in worship is important. Gospel/*Response No. 587 "Let the Words of My Mouth" Sung by all, the response (Ps. 19:14) expresses the desire that the sermon will be rightly spoken and heard, in keeping with the lessons just read. The Common Lectionary (revised beginning Advent 1992) is used (on a three-year cycle) to help the preachers work through most of Scripture and to not fall prey to their own "pet" topics, though there are occasions when other lessons are chosen, based on local need and the Spirit's leading. Three lessons are usually read: one from the Old Testament, one from apostolic writings (Acts–Revelation), and one from the Gospels. The first two lessons are usually read by a lay reader; the Gospel, by the preacher. Sermon A prayer for illumination (a collect) may be prayed before the Sermon. The end of the sermon may include an "invitation to discipleship," for any who wish to be received during the next hymn or another time in the service. Giving Thanks to God/*Discipleship Hymn/*Affirmation of Faith (optional) The congregation responds to hearing the Word by acknowledging the source of salvation and by acts of thanksgiving and charity. (The affirmation shown here may be used instead of or in addition to the affirmation shown above, with a different focus than the first.) If not done before the prelude, the announcements, concerns, prayers, and response are included here. (If not done above:) Concerns and Celebrations (Announcements) Intercessory Prayer/Lord's Prayer (Debts)/*Response No. 585, "Hear Our Prayer, O Lord"/Offertory Invitation/Offertory (music during collection). Alms are solicited and collected, and presented with thanksgiving; the presentation prayer includes a rededication of our whole hearts and being. *Doxology No. 572 and Prayer of Dedication This is the usual place where new members are welcomed and received into fellowship, usually on a Communion Sunday. If children are to be dedicated, they are brought forward at the Doxology and are dedicated after the alms and tithes are presented. If there is to be baptism, candidates come forward at the Doxology, take their baptismal vows, then go to prepare for the baptism. Sample orders for dedication and baptism are available. Baptism and dedication are normally scheduled on the Sunday before a Communion Sunday, and are done at the place marked here for the Lord's Supper. The Lord's Supper (or Dedication or Baptism) As often as agreed (weekly, if possible), our Lord's Supper (Eucharist or Holy Communion) is included in its rightful place as the climax of the service. The Great Thanksgiving (One = President or Designated Leader) Dialogue (standing) One: God be with you. All: And also with you. One: Lift up your hearts. All: We lift them up to God. One: Let us give thanks to the Lord our God. All: It is right to give God our thanks and praise. Recital of the Acts of God (standing) Here the president alone, or responsively with the congregation, recounts some of the mighty acts of God which have particular relevance to this service, as appropriate to this season, day, or occasion. The end of this part usually includes the following dialogue, with the first response being sung: One: Therefore we praise you, joining our voices with Angels and Archangels and with all the company of heaven, who forever sing this hymn to proclaim the glory of your Name: All: Holy, holy, holy! Lord God Almighty! All thy works shall praise thy name; In earth and sky and sea; Holy, holy, holy! Merciful and Mighty! God in three persons, Blessed Trinity! Amen This is the fourth stanza of the familiar hymn, "Holy, Holy, Holy" (the first stanza is sometimes used in morning services), used as an alternative where the congregation does not know a more traditional "Sanctus" setting and text. Baptists will sing this even when they resist singing another "Sanctus." One: Blessed is the One who comes in the name of the Lord. All: Hosanna in the highest. Remembrance of Christ (seated) Here the "Institution Narrative" is recited, either by the president alone or in a responsive dialogue with the congregation. We usually use whole loaves of fresh bread (Challah, Portuguese sweet bread, round Italian, Boule, English toasting bread, etc., at the discretion of the deacon providing it for that service), which are broken at the words "given for you." At the word "poured," the chalice is emptied into two or three (empty) individual glasses in the top tray of each stack of trays. (We prefer to use red grape juice or nonalcoholic wine, again dependent on the choice of the deacon providing it for that service.) Also, we usually recite traditional Jewish blessings for the cup and bread as part of this remembrance. At the end of this part, the following dialogue or one similar to it is said or sung: One: Therefore we proclaim the mystery of faith: All: Christ has died. Christ is risen. Christ will come again. Invocation of the Holy Spirit (seated or kneeling) Here we complete the Trinitarian structure of the Great Thanksgiving by offering the "oblation" to God and by calling the Holy Spirit "down" onto us and our assembly. This part ends with the following dialogue (with the response, "By Christ … " sung or said:) One: All this we ask through our Lord Jesus Christ, in whose name we gather. All: By Christ, with Christ, in Christ, in the unity of the Holy Spirit, all honor and glory are yours, Almighty God, now and forever. Amen. Conclusion (seated or standing). One: Christ is made our Passover: All: Therefore let us keep the feast. Alleluia. Sharing Loaf and Cup (seated, standing, or kneeling, as appropriate for this service) Elements are taken to the congregation in the pews, or the people move as requested to the place(s) where they may partake. Any directions not part of a "typical" service are usually given both in writing in the bulletin and verbally by the president or a deacon. Depending on the type of service, we may either partake simultaneously or individually, as is appropriate. Thanks after the Meal (standing). (This optional part is included at the most formal occasions:) One: You have given yourself to us, Lord. All: Now we give ourselves to others. One: Your love makes us a new people; All: As people of love we serve you with joy. One: Your glory fills our hearts; All: Help us glorify you in all things. Go Forth in God's Name *Closing/Recessional Hymn *Blessing *Congregational Response Postlude *Greet Each Other/Share the Peace of God Blessing Blessing of Oil *Calling Forward Laying on of Hands and Anointing Dismissal with Blessing Brief Order for Anointing and Healing Another option in services is the Order of Anointing and Healing, which would usually come after communion or just before dismissal.