We may come to worship on a regular basis. But are we also familiar with the four parts of the classical traditional liturgy (gathering, word, meal, and sending)? Do we know what these four parts mean? Of course, this reflection here cannot be conclusive. But it can still serve as a first orientation and a brief introduction into the topic.

(1) The Gathering
Mostly and mainly, we come together for worship on Sundays. There are three theologically significant aspects as they relate to Sunday as the first day of the week (referring to the beginning of God's Creation); as the third day after Jesus' death (marking new resurrection life); and as the eighth day (pointing to God's New Creation).

In worship God's time (kairos) breaks into our human world-time (chronos). This is emphasized in the use of the liturgical calendar. Thus, our worship takes place on the 14th Sunday after Pentecost – which according to the cosmic calendar happens to coincide with September 6, 2009.

When we start our worship, we need to indicate that the Christian God has made himself manifest in and to the world in three persons. The pronouncement of the Trinitarian greeting, “In the name of the Father, and of the Son, and of the Holy Spirit,” tells us under whose authority we stand and worship.

(2) The Word
In prayer, we talk to God. In Scripture, God speaks to us. In the sermon, we hear about the story of God still unfolding in our time.

The Lectionary brings to us God's Word in a three-year-feast. Preaching has a prominent place in worship. Yet, a sermon does not need to be original. Rather, it needs to be faithful to the Gospel – by giving witness to Christ crucified and risen, and by exhibiting the proper distinction between Law and Gospel.

When we profess and confess our faith with one of the ecumenical Creeds, we state publicly what the Church believes and holds to be true about the triune God, and we express that we are a part of this community of faith.

(3) The Meal
The Meal, which is known by different names (for instance Eucharist, Communion, or Lord's Supper), connects us to Jesus' last meal (“the night when he was betrayed”), to his death on the cross (“my body, given for you,” “my blood, shed for you”), and to the heavenly banquet (“a foretaste of the feast to come”).

(4) The Sending
After we have received God's Word and Sacrament, we go with God's blessing back into the world in service, to live out our vocation in the world. Or, in the words of author and theologian Michael Horton, “[T]he means of grace come before the means of service. ... The primary theater for the service of the people [of God] is the world rather than service ministries in the church.”

Also, keep in mind what else happens when we worship. Worship is not only a means through which God seeks to get in touch with us. In addition, through the worship in the order of the four-part-liturgy we are connected ecumenically with believers of different Christian traditions; geographically with believers in different parts of the world; and historically with the saints of old. The liturgy is truly a wonderful opportunity to praise God in a way that transcends time and space in the community of other Christians.

May God's peace be with you!
Bjoern E. Meinhardt, Pastor