Worship Resources for Congregations

Worship Resources for Congregations

Synod Assembly Weekend

May 6-7, 2017

Dear Rocky Mountain Synod Congregations,

During the weekend of May 5-7, 2017 we will be gathering in Colorado Springs as Christ’s people in the ELCA Rocky Mountain Synod. Over 450 voting members, visitors and partners in ministry will be attending our Synod Assembly under the themeRe·Formation: Then. Now. Always.The timing of this particular Assembly over a weekend is designed to assist our lay voting members who might otherwise have to take additional time away from work to participate. Since most of our rostered ministers will be at the Assembly, we are offering this packet of resources to provide support to your congregation for your weekend worship. We invite all congregations of the Rocky Mountain Synod to use these resources for a shared worship as Church Together on May 6-7. The liturgy below and a sermon (available soon) will mirror the Sunday morning worship taking place at Synod Assembly, a worship that will focus on our call to be church for the sake of the world. During that worship we will feature the ministry of ELCA deacons who serve our church in the newly re-formed Word & Service roster.

Throughout our Assembly we will also be featuring our full-communion relationships with six church bodies: the United Methodist Church, the Episcopal Church, the Presbyterian Church-USA, the United Church of Christ, the Reformed Church in America, and the Moravian Church. Given that emphasis, I encourage you to considerinviting a local full-communion clergyto lead your worship on Assembly weekend or to consider creating ajoint worship with a full communion congregationin your community. If that is not possible, you may wish to considerjoining with another ELCA congregationfor worship. While many areas of our Synod are blessed with retired pastors who can preside at Holy Communion, those congregations without such an option may wish to use theService of the Wordand include a tradition from our Moravian brothers and sisters – theMoravian Lovefeast. That resource is included in this packet.

However you may choose to gather for worship, we encourage you to celebrate our call to beChrist’s Church, Better Together! Please share your pictures and stories with us by posting on Facebook using the hashtag #rmschurchtogether. You can also email your pictures and stories to Deacon Erin Power:

Yours in Faith,

Bishop Jim Gonia

Moravian Love Feast as part of a Service of the Word

Background on ELCA-Moravian Church Full-Communion Partnership

In 1999, the ELCA entered into full communion withthe Moravian Churchas it was described in the document, “Following Our Shepherd to Full Communion.”. Lutheran churches and Moravian Provinces worldwide have for decadesbeen in virtual full communion, including the interchangeability of ordained clergy and Eucharistic hospitality. Moravians and Lutherans regard themselves as distinct members of a single flock who are following their Shepherd in mission and ministry. Themes of “the Good Shepherd,” of following Jesus, and of fellowship through discipleship were at the forefront of the Lutheran–Moravian Dialogue leading up to the full communion agreement.

Lovefeast: A Brief History
From Central Moravian Church, Bethlehem, PA

Breaking bread together as an expression of fellowship and the equality of people was common practice of the early church. The term for this meal was “Lovefeast” stemming from the Greek word “agape”. Held regularly immediately preceding the Lord’s Supper, the Lovefeast was also observed as a service in itself. In time it lost its devotional character and by the end of the fourth century had disappeared.

Count Zinzendorf, eighteenth century leader of the Moravian Church in German, reinstated the Lovefeast on August 13, 1727, following a deeply moving Communion service in the Berthelsdorf village church where his Hernhut community worshiped. He did it by sending food from his kitchen to the seven separate groups which met after they had left the church. This was the first Moravian Lovefeast.

Moravian Lovefeasts today vary considerably. Retaining their devotional character, they are used to observe highlights of the church year. A few congregations still use them occasionally preparatory to Communion.

While the congregation sings, buns carried in baskets and mugs filled with coffee carried on trays are distributed to the worshippers in the pews by men and women designated as sacristans. After all are served, the congregation partakes of the simple fare to the accompaniment of choir anthems or instrumental music. The mugs are then collected during more congregational singing. The Lovefeast concludes with a benediction by the minister.

Theological Reflections on a Lovefeast:

If using the Lovefeast in your congregation, it may be helpful to include part of these reflections:

Jesus and Food
When thinking about the Moravian lovefeast, it is important to remember that this tradition is deeply rooted in Scripture. When you have time, read through one of the gospels, especially the Gospel of Luke or John, and pay attention to how many times we see Jesus sharing a meal. At times it sounds like he went from meal to meal. He told the penitent Zachaeus that he was going to eat at his house, he provided wine for the wedding banquet at Cana. He ate at the home of Martha and Mary. Several times he was the guest of honor at the home of prominent Pharisees, but he also ate with tax collectors. A sinful woman anointed his feet at one meal, and Mary anointed his head at another. Each of the gospels tell the story of Jesus taking five loaves and two fish and feeding a multitude beside the Sea of Galilee. He shared his last Passover meal with his closest disciples, and after the Resurrection, Jesus ate with them again. One day on the beach he offered them fish, and he asked Peter, “Do you love me?” Then he told Peter to “feed his sheep.” This is the meaning of lovefeast. This the question that should burn in our hearts as we share in the lovefeast. Jesus asks, “do you love me?” Then he commands, “feed my sheep.”

Why do the gospels focus so much on Jesus eating with Pharisees and sinners, men and women, the powerful and the powerless? It is because eating was a prophetic action that spoke louder than the words Jesus preached or the miracles he did. In the ancient world, Jews did not eat with Gentiles, and the rich did not eat with the poor. Slaves did not eat with their masters. Roman society had very strict rules governing dining. Dinner clubs were strictly for people of the same social class. But Jesus intentionally and provocatively ate with outcasts, sinners, and women. He ate with those who thought they were righteous and those who truly were. He ate with lovers and dreamers and fools. At almost every meal, Jesus was breaking down barriers and setting an example of the Kingdom of God on earth. Rather than writing letters to the editor about the plight of the poor, Jesus ate with the tired, the poor, the huddled masses yearning to be free.

Today
If you think about our world today, we are still divided at mealtimes… Think about restaurants and similar establishments today. How often do you see the wealthy and powerful eating with the lower classes? We still use food to divide people. That is our human nature.Jesus showed us a different way. Rather than using food to divide people, he used food to unite them so they could journey toward the kingdom of God. At his last meal before he was betrayed, Jesus did more than eat with his friends; he washed their feet. In doing so, he taught them the meaning of love and sacrifice. In that Last Supper, the meaning of all those other suppers became clear. Our Moravian lovefeast is distant echo of those meals of Jesus. It is a ritual that should remind us of the meals that Jesus shared; of the Agape meals of the early church; and all the times Christians have ignored barriers and offered food and drink in the name of Christ… Just think if we took this lovefeast theology out into the world. Just think if we chose to make sure that our neighbors are fed. What if we use our lovefeast tradition to tear down the walls that divide people, and to reach out in love to the world.

Guidance on holding a Lovefeast
From United Methodist Church Discipleship Resources: Lovefeast

The Lovefeast has often been held on occasions when the celebration of the Lord's Supper would be inappropriate—where there is no one present authorized to administer the Sacrament, when persons of different denominations are present who do not feel free to take Holy Communion together, when there is a desire for a service more informal and spontaneous than the communion ritual, or at a full meal or some other setting to which it would be difficult to adapt the Lord's Supper.

The Lovefeast is most naturally held around a table or with persons seated in a circle; but it is possible to hold it with persons seated in rows. A church sanctuary, fellowship hall, or home is an appropriate location.

One of the advantages of the Lovefeast is that any Christian may conduct it. Congregational participation and leadership are usually extensive and important, especially involving children.

Testimonies and praise are the focal point in most Lovefeasts. Testimonies may include personal witness to God's grace or accounts of what God has been doing in the lives of others. Praise may take the form of hymns, songs, choruses, or spoken exclamations and may vary from the relative formality of an opening and closing hymn to spontaneous calling out of requests and singing as the Spirit moves. Sometimes the leader guides those present alternating spontaneous singing and sharing in free and familiar conversation for as long as the Spirit moves.

Most Lovefeasts include the sharing of food. It is customary not to use communion bread, wine, or grape juice because to do so might confuse the Lovefeast with the Lord's Supper. The bread may be a loaf of ordinary bread, crackers, rolls, or a sweet bread baked especially for this service. If a loaf of bread, it may be broken in two or more pieces and then passed from hand to hand as each person breaks off a piece. Crackers, rolls, or slices of bread may be passed in a basket. The beverage has usually been water, but other beverages such as lemonade, tea, or coffee have been used. The food is served quietly without interrupting the service.

The Lovefeast may also be followed by a full meal, in which case persons or families may bring dishes of food for all to share. If there is food left over, it may be taken as an expression of love to persons not present.

General Lovefeast Ode

Prelude

Welcome and Opening PrayeR

hymn

Scripture reading(s)

INVITATION TO AND EXPLANATION OF the LOVEFEAST

Brief history

“Logistics” (wait until all served, then pray the blessing together; choir will sing while congregation

partakes, etc.)

Service of Lovefeast

Congregational HYMNS

Hymns appropriate to the occasion and to the size of the congregation (enough for the time needed

to serve the Lovefeast) are sung while the Lovefeast is served. Customarily, some sort of bread (buns,

sugar cakes, cookies, etc.) is served and then an accompanying drink (this varies from place to place,

with coffee or juice often being served in North America and ginger beer or punch being served in the

Caribbean)

Moravian Table Blessing:

Come Lord Jesus our Guest to Be

And bless these gifts bestowed by thee,

Bless your dear ones everywhere

And keep them in your loving care. Amen

Anthems or special music while the congregation partakes

Congregational hymns as cups are collected

Sermon or meditation

Closing hymn

Benediction

Postlude

Congregations of the Rocky Mountain Synod

Fourth Sunday of Easter

Worship with Holy Communion
OR
Service of the Word with Moravian Lovefeast

Welcome!

Dear Brothers and Sisters in the ELCA Rocky Mountain Synod,

This weekend voting members and rostered ministers from across our ELCA Rocky Mountain Synod – including those from your congregation – are meeting in Assembly under themeRe·Formation: Then. Now. Always.This is an excellent time for us to celebrate our life as Christ’s Church together. To that end, your congregational worship today intentionally reflects the worship taking place at our Assembly. Both the liturgy and sermon are focused on our call to be church for the sake of the world. During our Assembly worship we will formally recognize the ministry of ELCA deacons who serve our church in the newly re-formed Word & Service roster.

Given the Assembly's emphasis on our ecumenical relationships, especially with our six full communion church partners, it’s my hope that you’ve found a meaningful way to include our church’s deep ecumenical commitment in your own service today.

As we engage in this experience of shared worship across the length and breadth of our synod, may the Spirit fill us with an ever-expanding vision of what it means to be Christ’s Church, Better Together!

Yours in Faith,

Bishop Jim

Confession

P: Gathered together for praise and worship, trusting in God’s grace and lovingkindness, and the healing power of Jesus, we confess our brokenness and failings.

(silence for reflection)

Holy One,

We confess that we have not always lived in the light of Christ, but have walked in the darkness of self absorption and fear. We have failed to reach out to the least among us to show them hope. We have not always served you by serving others. We have ignored your living Word for one of ease, comfort and material things. We ask that you forgive us, and give us your Spirit of power and might, that we may do all things through Christ who strengthens us.

P: God’s mercies never come to an end, they are new each morning. Through Christ we are healed and made new creations to bear God’s word into the world. God’s perfect love casts out fear and fills us with the Holy Spirit who makes all things new. Hear that we are made whole, forgiven and filled with the life that never ends.

Amen.

Processional –ELW 819

Greeting

A:Grace and Peace to you from the holy, mighty, eternal God.

And also with you.

Prayer of the Day –

A:Loving and gracious God, by the washing of feet you show us the heart of God and model loving service. We pray for all those called to serve in your church: congregation members, pastors, bishops, and deacons. Give us your strength to serve and to bear your creating and redeeming Word to all people, through Jesus Christ our Savior and Lord.

Amen.

Gathering Hymn – ELW 715

Word and Service Litany

The ministry of Word and Service has roots in the New Testament ministry of diakonia - servant

ministry. The ministry personified by Jesus is diakonia. Servant ministry transforms leadership from

power over others to empowerment of others. Stephen, Philip, and their team managed the

distribution of food for the church in Jerusalem; Phoebe and Priscilla served the church in

Cenchreae, Corinth, and Rome.

Although this ministry has taken different forms throughout the church's history, and many

different names, its emphasis has always been: to give leadership to the church's mission, to

serve people where they live, to create communities of mutuality and empowerment, to speak

God's word to the world and in turn to speak the needs of the world to the church, to wash feet

and work for change.

Today we celebrate the Order of Deacons - those who formally answer the call to a consecrated

ministry of Word and Service. We thank God for their dedication to the congregations and

ministries of the ELCA and the Rocky Mountain Synod.

As we celebrate their service, we pray together that we might each embrace our call to servant ministry:

Gracious God, you command us to wash feet. The reality of this command is a humbling, dirty job.

Kindle in us, O God, the will and the strength to kneel when we want to stand, and to touch

when we want to hide or run.

In the midst of our agendas and our lives, help us, Servant God, to see the suffering of others.

Kindle in us, O God, an awareness of human pain and need in those we meet each day.

Give us the grace to have kind eyes, patient tongues, and open ears.

Speak to us, O God, give us words to share the plight of all who are oppressed and the will to act.

Kindle in us, O God, the energy, the strength, and the wisdom to break the chains of injustice, to