I Have a Dream

On this day, fifty one years ago, what is perhaps the most quoted address by Rev Dr. Martin Luther King Jr. was delivered before the Lincoln Memorial on 28 August 1963 as the keynote address of the March on Washington DC., for Civil Rights.  As Mrs. Coretta King commented, "At that moment it seemed as if the Kingdom of God appeared.  But it only lasted for a moment." A portion is reprinted here in honor of this significant speech.  The full content is available in the book "A Testament of Hope" from Harper One publishing.

"Go back to Mississippi; go back to Alabama; go back to South Carolina; go back to Georgia; go back to Louisiana; go back to the slums and ghettos of the northern cities, knowing that somehow this nation can, and will be changed.  Let us not wallow in the valley of despair.

So I say to you, my friends, that even though we must face the difficulties of today and tomorrow, I still have a dream.  It is a dream deeply rooted in the American dream that one day this nation will rise up and live out the true meaning of its creed–we hold these truths to be self-evident, that all men are created equal.

I have a dream that one day on the red hills of Georgia, sons of former slaves and sons of former slave-owners will be able to sit down together at the table of brotherhood.

I have a dream that one day, even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.

I have a dream my four little children will one day live in a nation where they will not be judged by the color of their skin but by content of their character.  I have a dream today!

I have a dream that one day, down in Alabama, with its vicious racists, with its governor having his lips dripping with the words of interposition and nullification, that one day, right there in Alabama, little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.  I have a dream today!

I have a dream that one day every valley shall be exalted, every hill and mountain shall be made low, the rough places shall be made plain, and the crooked places shall be made straight and the glory of the Lord shall be revealed and all flesh shall see it together.

This is our hope.  This is the faith that I go back to the South with.  With this faith we will be able to hew out of the mountain of despair a stone of hope.  With this faith we will be able to transform the jangling discord of our nation into a beautiful symphony of brotherhood.

With this faith we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free on day…

So let freedom ring from the prodigious hilltops of New Hampshire.
Let freedom ring from the might mountain of New York.
Let freedom ring from the heightening Alleghenies of Pennsylvania.
Let freedom ring from the snow-capped Rockies of Colorado.
Let freedom ring from the curvaceous slopes of California.
But not only that.
Let freedom ring from Stone Mountain of Georgia.
Let freedom ring from Lookout Mountain of Tennessee.
Let freedom ring from every hill and molehill of Mississippi,
from every mountainside, let freedom ring.

And when we allow freedom to ring, when we let it ring from every village and hamlet, from every state and city, we will be able to speed up that day when all of God's children–black men and white men, Jews and Gentiles, Catholics and Protestants–will be able to join hands and to sing in the words of the old Negro spiritual, "Free at last, free at last; thank God Almighty, we are free at last."

"A Testament of Hope: The Essential Writings and Speeches of Martin Luther King Jr." ed. James Melvin Washington.  New York: Harper One, 1986.

A Testament of Hope available on Amazon.com and other online sellers

Association for Reformed & Liturgical Worship

The Association for Reformed and Liturgical Worship, (AR&LW) is a voluntary association of congregations and individuals who have covenanted with God's help, dedicated to cultivate and promote worship that is Trinitarian, ecumenical, incarnational and sacramental.  On the web site there are liturgical resources available, as well as newsletters, contact information and a conference calendar.  If you are interested in growing in your knowledge of worship, liturgy, justice, evangelism and the sacraments, this is an important group to check out and support. A nominal annual membership is required.   The second resource is the Calvin Institute of Christian Worship which has numerous resources on worship, liturgy and music, and the Calvin Center for Excellence in Preaching also associated with Calvin Seminary.

Click to access the ARLW home page

Calvin Institute of Christian Worship

Center for Excellence in Preaching Calvin Seminary

Sermon Proper 15 Matt 15: 21-28

Drouais, Jean-Germain, 1763-1788 "Christ and the Canaanite Woman"
Jean and Alexander Heard Vanderbilt Divinity Library

click on this link to listen to the sermon "Lord, Have Mercy!"

Text for 20th Sunday in Ordinary Time is Matt 15: (10-20), 21-28.  Jesus and his disciples are confronted by a woman from the region of Syrio-Phoenicia, a "Canaanite" pleading for mercy and the healing of her daughter tormented by a demon.  In this gripping account, Jesus initially ignores the woman, than refuses her offer for help, while the disciples ask Jesus to send her away, but her persistence and faith in a God who offers mercy to all removes all barriers of resistance.  This lesson from the Gospel not only challenges us because of Jesus' unusual response, but because it is also born out of the church's early experience with the challenge of the inclusion of Gentiles into the faith community.  Today, can this lesson possibly speak to the social tensions faced in our contemporary society?

Changing the Culture of Gun Violence and Racism

The Michael Brown Shooting and Trayvon Martin Case

We are living with an epidemic of gun violence.  It is estimated that in the United States, one in five U.S. teenagers report having witnessed a shooting, and firearm homicide is the second-leading cause of death for youth ages 1-18 in the U.S.  We are also living in a country where racism continues to be a pressing problem.  The events last week of the shooting of unarmed Michael Brown after an altercation with a white police officer, a shooting that is still under investigation refueled the debate about both gun violence and racism.  It is reminiscent of the killing of Trayvon Martin, another unarmed youth that was killed by a self-appointed neighborhood watch volunteer.  The killing of Michael Brown has raised tension and anger in the African American community that has clearly expressed their anger and frustration of being treated with suspicion, excessive force, and violence at the hands of some in law enforcement.  Minorities and people of color are often treated differently or disproportionally pulled over as motorists or questioned pedestrians because of the color of their skin.  There has also been a number of deaths to unarmed people of color reported that has caused an angry response by many Americans. 

As we as a society debate gun laws, gun rights, racial profiling, racism, policing methods, security and freedom, it will doubtless raise quite a bit of emotions and feelings on all sides.  It is very important that people listen to the voices of those in these communities that are frustrated and angry.   The church has an important role to play.  Some of these issues are not political at all, but are human rights issues dealing with the right to protest peacefully, or a community angry about policing methods.  In the document "Gun Violence and Gospel Values, Mobilizing a Response to God's Call" the Presbyterian church has put together an important resource for churches and pastors in response to the current situation that we face.  The link below is to the Presbyterian Church mission agency that has provided a number of other important resources for churches and Christians as we seek to be salt and light in our society and help to bring healing to the many that have lost loved ones to needless gun violence.  Much can and must be done if we are to change the current culture of gun violence, what is for certain, is that as Christians who seek to be faithful to the gospel of Jesus Christ, the current situation is just unacceptable.

"Blessed are the peacemakers, for they shall be called the children of God" Matt 5:9


The link below is to the PCUSA Finding resources for responding to gun violence

click here to access finding resources for responding to gun violence

Facing Racism a Vision of the Beloved Community

click here to listen to Melissa Harris-Perry Report

Washington Post Increase Homicides Report

Vesting Prayers

Historically, clergy of the church have worn vestments, this practice not only has its roots in the Old Testament when priests wore certain clothing designated for worship, (Ex 28:2) but it also helps to connect with the early church practice, has theological significance (pictures those clothed in white washed by the blood of the lamb Rev 7:9), serves as a reminder of Christian baptism, (traditional white robe worn during baptism), and makes several important liturgical statements: that the liturgy is celebrated "in persona Christi" or in Christ's name, (not in the pastor or priests name), and sanctifies the role for the liturgical leaders both lay and clergy.  The white alb, the white robe usually worn with a cincture or cord also represents joy, celebration, resurrection, purity and gladness.  The Chasuble is the poncho like garment worn over the alb during the celebration of Holy Communion (see 2 Tim 4:13), the stole is a strip of cloth or fabric sometimes with Christian symbols is a symbol of ordination, and the cincture, the cord that wraps around the alb is a reminder of purity.

Vesting prayers are sometimes said when vesting, it is a practice that can help focus the minister prior to celebrating worship and Holy Communion.  The following are both traditional vesting prayers of the Roman rite, and a second set of alternative prayers for use when vesting.

Vesting Prayers

Washing of Hands

A.  Give virtue to my hands, O God, that being cleansed from stain, I might serve you with purity of mind and body.

B.  Purify my hands, O Lord, that being cleansed of sin, I may lift them up in praise and call upon your name in holiness.

Alb

A.  Make me white, O Lord, and cleanse my heart; that being made white in the Blood of the Lamb, I may deserve an eternal reward. 

B.  Create in me a clean heart and renew a steadfast spirit in me, uphold me with your Spirit, and renew the joy of your salvation. 

C.  Cleanse my heart, that being made white by the blood of the lamb, I may enter into the joy of your salvation.  

Cincture

A.  Gird me, O Lord, with this cincture of purity, and quench in my heart the fire of concupiscence, that the virtue of continence and chastity may abide in me.

B.  Encompass me, O Lord, with this cincture of purity that I may serve you in holiness.

Stole

A.  Lord, restore the stole of immortality, which I lost with the collusion of our first parents, and unworthy as I am to approach thy sacred mysteries, may I yet gain eternal joy. 

B.  Lord, who said, take my yoke upon you and learn of me for I am gentle and humble at heart, grant that I may so carry it in your infinite love and grace. 

C.  Lord, restore the stole of eternal life undeserving as I am to come before your sacred mysteries, that I may find the joy of your salvation. 

Chasuble

A.  O Lord, who has said, my yoke is sweet and my burden light, grant that I may so carry it as to merit thy grace.

(Chasuble or Alb)

B.  O Lord, who covers me with your grace and mercy, grant that I may put on Christ, and so walk in newness of life, to the glory of your holy name.  

A: traditional Roman rite

B: alternative

Source: A. office of liturgical celebration, Vatican.

Source: B. Rev. Omar R Gonzalez all rights reserved. 2014

First Presbyterian Church Owensboro

Traditional Roman Rite

For more ministry information visit my web site at the link below

click here to visit my web page

Sermon Proper 14 "It is I, Be Not Afraid"

Having concluded a miracle of the feeding of the five thousand, and a series of teaching on the parables of the Kingdom of God, Jesus directs his disciples to cross the sea while he sends the crowds away and spends time in prayer.  However, a storm in the middle of the night overtake the disciples, and as they struggled against the storm, Jesus comes to them walking on the water.  Jesus had just finished demonstrating his power in providing for the hungry masses, and teaching God's sovereign rule in the lives of the disciples yet now their belief is put to the test in this storm.  The disciples initially do not recognize Jesus but think he is an evil spirit, until Jesus calls out to them in the night saying "It is I, be of good courage, do not be afraid."  It is in times like those faced in the storm that what we believe is put to the test.  It is easy to trust God when things are good, but much more difficult when we are in trouble.  Storms tend to make us forget we know to be true, that God's presence is with us, even in suffering and difficulty, that God sovereignty and love always rules supreme.  Jesus comes to his disciples, in the storm.  This teaching is not meant to discount the severity of human suffering, but to give us the reminder of God's presence in the midst of troubling tumultuous waters. 

Click here to listen to sermon "It is I, Be Not Afraid"

He Qi Art Gallery
Chinese folk artist He Qi beautifully depicts Jesus walking on the water in this painting, click on link to visit the Gallery and explore the art.

Rethinking Salvation: Penal Substitution Debate

Art in the Christian Tradition: Vanderbilt Be Thou My Vision . Moyers, Mike 

In 2013 there was a frenzy of controversy after the Presbyterian Church Hymn Committee (PCUSA) rejected the hymn “In Christ Alone”. Several blogs and Christian websites claimed that it was a “liberal” theological view that contributed to the hymn's rejection. One in particular by author Timothy George also argued that “liberalism” was the motivation behind the rejection of the hymn, he wrote the following...

""Recently, the wrath of God became a point of controversy in the decision of the Presbyterian Committee on Congregational Song to exclude from its new hymnal the much-loved song “In Christ Alone” by Keith Getty and Stuart Townend. The Committee wanted to include this song because it is being sung in many churches, Presbyterian and otherwise, but they could not abide this line from the third stanza: “Till on that cross as Jesus died/the wrath of God was satisfied.” For this they wanted to substitute: “…as Jesus died/the love of God was magnified.” The authors of the hymn insisted on the original wording, and the Committee voted nine to six that “In Christ Alone” would not be among the eight hundred or so items in their new hymnal."

"There is no surprise in this news. Although not all PCUSA churches are theologically liberal, the denomination by and large is. Liberalism and wrath go together like oil and water; they don’t mix. And historically speaking, one of them eventually has to go…""

 (No Squishy Love; Timothy George).

Now, I use this quote in particular because it illustrates how easy it is to get it so wrong by even the most respected scholars. Consider this; what if it is really the Presbyterian church that has the most faithful interpretation of scripture, the traditionally longest held belief in the church, and significant exegetical evidence on its side. The cross was not the satisfaction of God's wrath, but the prime demonstration of God's love. 

First, lets be clear that this is not an issue about the wrath of God in general, as there are plenty of scripture about God being angry at injustices in the world.  The PC(USA) committee did not reject the hymn because they didn't believe God gets angry.  Yet, Timothy George can't resist going this route in his article, but that is essentially a straw-person argument. The issue rather is rejecting the idea that God was angry at Jesus and/or humanity and took out our punishment on him in the crucifixion (the view known as penal substitution).  This is the idea rejected by the committee (see note at the end of this article). 

Second, let us consider the topic from Jesus' own point of view. Before the crucifixion, the Gospels record a very long explanation from Jesus own words and he repeatedly sites the love of God as the reason that he goes to the cross (see John 10:14-18 and John 15:13-14), it is always out of love and it was always voluntary. Jesus willingly lays down his life to show God's self-giving love to humanity. The same idea is reflected in Pauline theology in the book of Philippians where Jesus empties himself like a servant. All of Jesus' actions reflect God's actions, and are always done out of love. 

Other passages like Hebrews 9:14-15 and 1 John 2:2 where the word 'hilasmos' is used often translated 'atoning sacrifice' are understood in the light of ancient sacrifices, but not to an angry God. In ancient times sacrifices were considered to be good and honorable offerings to God, in which the sacrificial meal was sometimes shared by priests or an entire village in thanksgiving and fellowship. Animals were never tortured, and Hebrew law demanded a quick death with little suffering involved. There was no blood soaked torture where every lash Jesus, or a sacrificial lamb received were paying for sins. The idea of 'sacrifice' was always a parable and a picture of the God-human relationship. A picture of the cost involved for God to reconcile humanity.  A picture of salvation, victory, and the new possibility of being united with God, others and our world in thanksgiving and fellowship. This act of love cost Jesus his life. In that sense it was a sacrifice but not to appease an angry God. 

Third, while there are different theories of the atonement, and there will always be an aspect of mystery surrounding the cross, the earliest interpretations never saw Jesus as a sacrifice to appease the wrath of an angry God. From the earliest commentators, Jesus was understood to have given himself up as a sacrifice in our place (indeed the word substitution can even be an appropriate word in the correct sense) in order to rise victorious over sin and death. In the resurrection (key to understanding this view) Jesus unites humanity with God, making salvation possible, and conquers death. It was not a punishment meant to satisfy a legal or penal requirement of God. The idea of penal substitution cannot be found in the first one thousand years of Christian teaching (see link below). 

See 14 objections to Penal Substitution

For example, St. Athanasius summarizes the traditional view well in this quote, "Thus taking a body like our own, because all our bodies were liable to the corruption of death, He surrendered His body to death in place of all, and offered it to the Father.  This he did for sheer love for us..."(On the Incarnation).  John Calvin wrote, "The situation would surely have been hopeless had the very majesty of God not descended to us, since it was not in our powers to ascend to him.  Hence, it was necessary for the Son of God to become for us, "Immanuel, that is, God with us", and in such a way that his divinity and our human nature might by mutual connection grow together." (Book II Chapt XII, 1.) 

Often overlooked is the fact that John Calvin had much more to say about Union with Christ (some scholars argue that Union with Christ is at the very center of Calvin's theology) than with God's wrath at Jesus on the cross, although this view (penal substitution) is associated with his writings. 

Fourth, and last, the view of penal substitution calls into question the very need for the resurrection of Jesus. If God simply needed a sacrifice and Jesus indeed provided that, appeasing God's anger, once humanity's sins are punished there is really no need for a resurrection. Sinners proceed to heaven directly. In the probelmatic Protestant theology Jesus is punished and the problem is that of guilt, in the more traditional Orthodox/Catholic theology, the problem is life and our alienation from God.  Instead of imaging a court room where an angry God declares you 'not guilty' because Jesus was executed on behalf of the world, imagine a hospital, where a sick patient is in need of a cure. We are raised to life because of Jesus' resurrection and defeat of death. 

While the wrathful-god is more popular with American Evangelicals, and in some Reformed circles, it has been rejected by the Roman Catholic and Orthodox branches of Christianity because it was a deviation from the traditional view which argues for the atonement as an act of self-sacrificial love instead of the pacification of a wrathful God. The choice therefore is between either 1) an angry God being appeased as the pagan, pre-christian view based on divine revenge, retribution, and a penal legal exchange where we are counted “just” only because God's wrath has been poured on Christ or 2) the view where God is a God of love, grace and mercy and launched a divine “rescue” of humanity in a mission of love and joins with us in our earthly journey.  

What a difference one phrase can make, it should have be written, "the love of God was magnified."  It is a good tune, and the change in lyrics would have made it good theology as well. 

Notes:  I noticed in Timothy George's article that the author never bothered to state the actual view of the committee, had he done so, he would have read that the committee did not reject the reality of God's wrath, but did not see the cross as an expression of it.  Read more here: PC(USA) hymn response

See graph below:  The graph below illustrates visually the differences between what can be labeled the "Evangelical/Reformed" view and the historically Orthodox and Catholic view.  However, it is my opinion that the Orthodox/Catholic view (on the right) is the best understanding of the atonement in relation to God and humanity and should be therefore be adopted by the Reformed and all Christians as well. There is also evidence in reformed writings that acknowledges the reality of love and union with Christ as cited above. 


Below are a few links related to this topic including several on the traditional view of the atonement (against a penal substation). 

Orthodox View on the Cross of Christ

St Athanasius View of the Atonement

Ten Propositions on Penal Substitution (Faith and Theology)

The Cross and Caricatures (N.T.Wright)

Catholic Conception of the Atonement

Objections to Penal Substitution

PCUSA news article (2013)

Jesus and Peter Walking on the Water

Yale University: Baptistry Wall Painting, 232 CE Roman, paint on plaster, excavated at Dura-Europos 1932

View artwork at Yale University Art gallery access here

click here to access Dura-Europs: Excavating Antiquity site for virtual tour

One of the earliest pieces of Christian art is a wall painting dating to 232 CE found in a Roman home located in a room with a baptistry and images portraying scenes from the gospels.  Among them are three depicting the theme of salvation: the healing of the paralytic, the Good Shepherd and Jesus and Peter walking on the water.  This is the earliest known image of Jesus (paralytic image).  More instructive however, is the connection between baptism and salvation illustrated in the three frescos including the image of Jesus rescuing Peter which is this week's lectionary reading from Matt 14:22-33.  In the image above, Peter can be seen sinking below the waves as he reaches out, and the hand of Jesus grasping Peter's hand as the disciples on the boat look on.  Recalling the words of St. Paul, "We were therefore buried with him through baptism into death, in order that just as Christ was raised from the dead, through the glory of the Father, we too may live in newness of life."

The above links are to the gallery and a virtual site for a tour of the excavation. 

Five Christian Traditions at a Glance

The following pdf link is to a chart (Worship Rubric) outlining the "Order of Worship" for five different Christian churches; Roman Catholic Mass, the Order of Divine Liturgy for the Orthodox and Lutheran Church, the Service of the Eucharist in the Anglican tradition, and the Service of the Lord's Day in the Presbyterian tradition.   Scroll below and click on the links for a descriptions of each of the services according to their respective traditions.  

These were selected from official books of worship, however, each diocese, church, synod, district, local congregation or national church often have variations, but for the most part, it reflects the traditional placement of the various movements for the services of worship in modern use.  

I hope that this will be a useful tool in comparing and contrasting the placement of different movements, forms, patterns or actions that occur in Christian worship.  It also illustrates the remarkable unity (given all the variation) of historic Christian worship.  Keep in mind however, that many of the services are quite complex, so do not let the simple form of the matrix mislead.  Nor will some of the theological distinctions between the different traditions necessarily be apparent.  An earlier blog entry titled "Liturgy: the Work of the People" explains a few of the basic elements in the Reformed tradition.  The following links below provide explanations for each of the different traditions in more detail.

The official prayer books, worship books, and clergy worship handbooks should always be consulted for exact details of any service.  

click here to access "Worship Rubric"

Companion to the Book of Worship (Presbyterian) purchased through PCUSA store

Divine Liturgy (Lutheran) explained

Divine Liturgy (Orthodox) explained

Roman Catholic Order of Mass explained

General Instruction of the Roman missal

Presbyterian/Reformed Worship explained

Christian Liturgy: A Collection

Scroll below for an exhaustive on-line collection of Christian Liturgies (Catholic, Orthodox and Protestant).

The Christian use of the word "liturgy" means "the work of the people" or the "common action of the community" in worship, it is the designated term for the prayers, readings, and form of the Christian worship service.  In the Greek Orthodox church, the "Divine Liturgy" designates the prayers and service of the Holy Eucharist, in the Catholic Church the term Mass (from Latin Missa) is used of the service of the Holy Eucharist.

From the earliest times, Christian worship was divided into two parts, the synaxis (from synagogue) meaning gathering or assembly, which corresponds to the Latin collecta or collect, consisting of prayers, readings, lessons, psalms, and the sermon, and the liturgical service of the Eucharist.  Historically, all Christian worship contains these two parts.  In the Reformed tradition, this is at times called the Service of the Word, and the Service of the Eucharist, or liturgy of the Word, and liturgy of the Eucharist.  Christian worship was adopted from synagogue worship which corresponds to various scripture and traditions from the Christian Old Testament.  There is also a considerable amount of research available that has demonstrated that Christian worship followed the form of Jewish synagogue worship. It is also very clear that part of the essential nucleus in use in every church from the first century was the celebration of the Eucharist (Holy Communion) at the end of every service, followed by a blessing of dismissal.  Although at the very beginning, Christian worship seems to be structured but not as developed as it would be in later centuries, the form was there from the start. Besides the New Testament (which contains references to the Eucharist service, liturgies, prayers and hymns), the Didache, Apostolic Constitutions, and the First Apology of Justin are three sources for early Christian worship.  (see link on this blog:  Justin Marty'r description of Christian Worship 150

Christian worship while retaining a set form has evolved over time.  Ceremonies developed over elements that may have been originally necessities such as hand washing before communion, or vestments from the clothing that was typically worn.  Liturgies were expanded and doctrine was developed.  These forms of worship remain very important in communicating the theological belief of the church, connecting with the ancient church, and in understanding the beliefs that have been handed down as the good news of the Gospel and the understanding of the faith.  Worship is rightfully called the service of Christian worship, the liturgy or "work of the people" and the order of worship, the ordering of the central core of Christian belief which includes salvation and all that pertains to spiritual life.   As believers we are to live out our worship in the service of worship and after we leave.  We listen to and recall the words of life, the words of the church that express the church's beliefs about God, the world, and humanity, and witness to God's covenant and saving acts in history.   This forms our beliefs and guides our lives and connects us as a part of a living communion in continuity with the church of the past.

Therefore, all Christian worship is always God-centered worship, in that it offers a glimpse of the divine, we are called by God to worship God.  It is Eucharistic and Sacramental in that it flows from the one essential element of worship, our union in Christ with God through the Spirit, the thanksgiving to God for spiritual and human life in God as Trinity, and the union of God's people as a covenant community.  It is Confessional in that all worship is done in Spirit and in Truth, (God's Spirit and God's Truth: John 4:23-24), the church's mission is to express the Truth as revealed by Jesus Christ, through the Good News of the Gospel.  It is therefore Liturgical in that it express its faith as a community (past and present). This is the form of Christian worship.  Only of secondary concerns are issues of music, or style, or cultural expressions.  Worship is always God-centered worship that is sacramental, liturgical, and confessional.  

These posts are designed to collect Christian liturgy (both modern and ancient) from various sources available on the internet, both as a source of information and education as well as to explore how different liturgies express the theological content of the community.  Also included is a sampling of worship bulletins from various churches selected at random, and prayers, collects, liturgies, litanies and various liturgical worship resources.

Liturgies: Ancient Christian

Liturgy of St James the Divine (Scottish)

Liturgy of St. James Orthodox

Liturgy of St. James (trans Ante-Nicean Fathers)

Liturgy of St Mark

Divine Liturgy of John Chyrsostom

Basil the Great Divine Liturgy

Reformation Period

Luther's German Mass 1526

Genevan Psalter Lord's Day Liturgy

John Calvin Liturgy

Strasbourg Liturgy 1545

Hungarian Reformed Liturgy

First Book of Common Prayer 1549

Book of Common Prayer 1928


Orthodox Liturgy

Holy Qurbana Malankara Orthodox Liturgy

Greek Orthodox Liturgical texts

Order of Divine Liturgy (Orthodox) explained

Eastern Orthodox Liturgy Information site

Coptic Orthodox Liturgy St Basil (Australia)

Syrian Orthodox Liturgy

Coptic Liturgy of St Basil

Roman Catholic Order of Mass

Liturgy of the Hour (Roman Catholic)

Melkite Greek Catholic

Greek Orthodox Lectionary Readings (Calendar of Saints)

Roman Catholic and Anglican

Text of Latin Mass

New English Latin Mass

Catholic Liturgical Library

Daily Office Catholic/Anglican

Catholic Order of Divine Liturgy (Anglican use)

New Liturgical Movement Catholic

Liturgy of Church of Nigeria (Anglican) various other nationalities

Book of Common Prayer of Episcopal Church

Scottish Episcopal Church Daily Prayers

Other Worship Liturgies, Prayers, and Music 

Greek Orthodox Lectionary

Companion to Book of Common Worship Presbyterian PCUSA

Ecumenical Service of Holy Communion (2014 Presbyterian General Assembly of PCUSA)

Liturgy for All Saints Sunday (Presbyterian) PCUSA

Liturgy for World Communion Sunday (Presbyterian) PCUSA

Eucharistic Liturgy for Presbytery PCUSA

Association for Reformed and Liturgical Worship

Lutheran Service Book (Missouri Synod)

Lutheran Order of Divine Liturgy

Lutheran Order of Divine Liturgy explained

Church of England Common Worship

Taizé community

Funeral Liturgy Catholic

Funeral Liturgy Anglican

Rite for burial of Ashes

In times of death, resources for funerals Calvin Institute of Worship

Book of Prayers in Common (compendium of collects)

ELCA Lutheran Worship resources

Calvin Institute of Worship (Reformed)


Christian Catechisms:

Click to view a collection of Christian Catechisms