The Rites of Worship

Rites of Worship are the special ceremonies which exist in the Church for the sake of good order, blessings, and commendation for official acts of the Church. Rites indicate a special event in a Christian’s life and/or the life of the Church. Each rite focuses on the doctrine of salvation in Christ, contains ritualistic elements, prayers, confessions of faith, and special blessing. Rites are best seen in light of the Divine Service, which stands at the center of the Church’s life. Each rite focuses on the God who serves us in worship and who redeemed us to be His people through the sacrifice of His Son, our Lord, Jesus Christ. Some rites are public, while others are of a more private nature. The following are those major occasional rights and Services not in the Divine Service. Those used less frequent and more elements concerning the major rites are explained in greater detail and liturgy in the Lutheran Service Book Agenda and/or Altar Book.

Perhaps the most central rite of the Church, and of Christian faith and life, is the Rite of Baptism. In Holy Baptism, the triune God claims us as His own by the blood of Christ (Col. 1:13-14). In Baptism, the Christian is joined to Jesus’ death and resurrection, clothed in the righteousness of Christ, given the gift of the Holy Spirit, and made a member of Christ’s body, the Church (Acts 2:38-39; Rom. 6:3-4; Gal. 3:26-27; Titus 3:4-7). In this sense, there is only one type of membership in the church: baptized membership. This rite typically includes the “Flood Prayer” from Luther’s baptismal rite (highlighting baptismal imagery from the Old Testament events of the flood and crossing of the Red Sea), the Lord’s Prayer, the Baptismal Creed (the Apostles’ Creed), the threefold renunciation of Satan, and the application of water applied (through pouring or emersion) in the name of the triune God.

The Rite of Confirmation, though not commanded by Holy Scripture, is a historic tradition, in various forms, that dates back to the earliest Christian and is only seen clearly in light of Baptism. For this reason, the liturgy of Confirmation closely resembles that of the Baptismal liturgy. Confirmation marks a catechumen’s (student) confession of faith after a period of thorough catechesis (teaching) in the doctrine of the Church, as expounded in the Small Catechism. It is the celebration of the gifts God has given in Baptism and gives opportunity for a public confession of faith and pledge of lifelong devotion to Christ before the Church. It must be guarded against the idea that Confirmation is the completion of Baptism or a sort of graduation; for God has already worked faith and life through Baptism, while learning, confession of faith, and devotion to Christ are lifelong activities which never cease. Confirmation is only a step in a person’s spiritual life. Typically in the Lutheran Church today, Confirmation occurs with children after two years of study ending in the 8^th grade, though this can vary widely. First Communion is typically tied to this rite, but may occur before catechesis is completed or at a later date.  With adults the rite occurs as time allows. Reception of Members by Confession of Faith or Transfer of Membership is also related to this rite.

The Rite of Holy Matrimony is perhaps the most public of all the rites.  The willing and deliberate desire for a man and a woman to live in mutual love “as long as both shall live” was engendered in them by their Creator (Gen. 2:24; Matt. 19:4-6; Eph. 5:21-23). In God’s plan they are to be living examples of the relationship between Christ (the bridegroom) and His Church (the bride). Marriage may be performed by civil authorities, apart from the Church. While such ceremonies are good according to “civil (horizontal) righteousness” they do not speak God’s blessing or implore His grace and aid for a sanctified marriage and omit “spiritual (vertical) righteousness.”  As a Christian rite, it is important to be reminded that the wedding itself is a Worship Service. Clothed in Scripture and prayer throughout the rite, the couple gives mutual consent and promise, receives the Lord’s blessing on their union as they begin their new vocations as husband and wife in their “one-flesh union” (Gen. 2:24).

The last rite for a person occurs at death. The incarnation of the Son of God signals the death of death and victory of life.  Jesus meets death head on in His crucifixion, and gives us life by His resurrection. The Rite of Christian Burial includes the Commendation for the Dying, Funeral Service, Committal, and Commemoration of the Faithfully Departed (Memorial Service). In this rite(s), two emphases are held in tension: penitence and the resurrection. As we face the ultimate consequence of sin, we are reminded of our need for a savior and the certain hope we have in Christ and our everlasting life with Him as our savior. Heavy emphasis is placed on Baptism, for in Baptism we have the surest evidence of our hope in the

Several rites exist to help celebrate and mark the special events, people, and things within the life of the Church. Rites pertaining to the Holy Ministry begin with the Rite of Ordination. The Office of the Holy Ministry has been instituted by Christ Himself as a gift to His Church (John 20:19-23; Eph. 4:11-16). Through the Christian congregation, as the holder of all churchly authority, God calls qualified men to fill this divinely established office and sends them as His ministers to proclaim the Gospel of Jesus Christ and to administer the Sacraments publicly in the stead of Christ and by His command, with accountability both to God and to the Church (Matt. 10:1-5; 28:18-20; Rom. 10:14-15; 1 Cor. 11:23-25; 1 Tim. 2:1-12). According to apostolic usage, the Rite of Ordination is the solemn, public confirmation of that divine call (1 Tim. 4:14-16; Titus 1:5-9). The Rite of Ordination encompasses several actions: recognition by the Church as one prepared, examined, and called to this divinely instituted office; the Holy Spirit invoked on behalf of the ordained to bless and equip him for the work of the holy ministry; Scriptures read that speak to the Office of the Holy Ministry in terms of its requirements and obligations; vows to confessional fidelity and accountability; the Lord’s mandate from John 20:21-23; a red stole laid over the neck and shoulders of the newly ordained as an insignia of office; laying on of hands by other Ordained Ministers; the ordained given to the congregation; and prayers for the ordained and congregation.

Related to Ordination is the Rite of Installation of a Pastor (in which the ordination vows are echoed). The difference between Ordination and Installation is that Ordination is the Church’s recognition that a man has been rightly called to the Office of Holy Ministry, whereas Installation marks the beginning of a pastor’s work in a particular place.  Also included are the Rites of Anniversary of Ordination, Installation of Ordained Professor/Teacher, and Farewell and Godspeed to a Pastor.

Similar to those pertaining to the Holy Ministry are the Rites of Auxiliary and Congregational Offices – installations, commissions, recognitions, and farewells. Numerous occasions in the life of the Church call for special recognition and celebration to facilitate the observance of special events; and encourage the intercession of God’s people for those involved in various aspects of the Church’s life and mission as teachers, Directors of Christian Education, deacons, congregational officers, and the like.

Rites of Blessing are also important rites within the life of God’s church. God’s blessing is to be implored not only for people, but also for material things (Ex. 40). These emphasize the Christian teaching that material possessions are gifts from our good and gracious God to be used in service to others and for the praise of His holy Name. Every good gift comes from the Father (James 1:17). All that God created is good (Gen. 1) and is to be received from Him with thanksgiving, being sanctified by the Word of God and prayer (1 Tim. 4:4-5). Language that emphasizes God as the One who blesses His gifts for use in the Church characterizes these rites. Hence, in the blessing formula, “Almighty God bless this…,” the name of God is connected with the blessing. The Rites of Blessing fall into three categories related to ecclesiastical life – buildings, furnishings, and seasonal blessings – and into several categories related to the Christian life and home. Each rite follows the same basic pattern including appropriate readings from Scripture, prayer, and the blessing of God implored on the place, person, or thing. By these rites, the Church celebrates and gives thanks to God for all things.

note: post adapted from my brother's writings