Section EAGER FOR WORSHIP:
Theologies, Practices and Perspectives on Worship in the United Church of Canada

Chs: 12 Relationships, 13 Funerals, 14 Other Rites, 15 Theologies, 16 Ministry, 17 Worship Criteria.

Special Celebrations & Ceremonies:  - the church as past, present and future.
Back
to Index
Catherine Pace
CHAPTER TWELVE  - Celebrations Honouring Relationships
This chapter looks at weddings. The purpose and thelogoies behind weddings.
 
Orthodox Christians would believed that marriage is the cornorstone of society. That this is the only place sexual relations would/ could/ should happen.
 
Marriage is given legality by the state and not by the church. 
 
Lynette Miller addresses marriage as a covenant made in community.  If it is then a covenant what are the vows made, by whom and for how long? If one or both parties step out of the covenant relationship of the vows is the marriage over?
 
Chapter 12 gives us much to think about.
CHAPTER THIRTEEN - Funerals
"Funerals have a variety of purposes. Different United Church congregations put different emphases on what should take priorty in the funeral service."
 
Some suggest: 
1. the celebration of the life of a person
2. others focus on the mourners
3. others say the service is primarily a service of worship
4. still others say it is a rite of passage
5. some believe it is a time to allow action when people are stricken with grief or in shock
 
As well as the different understandings of what funerals are for are the different understandings of theology used at services. To check one the theology one might well ask the following  questions:
"What does this service say about God? Jesus? Holy Spirit? Humanity? Death? Resurrection? Life's meaning on earth? The reign  of God?  Sin and Salvation? Grace, comfort, hope? Do the various parts fit together? Is there theological coherence? Does the service allow for  multivalent interpretations of the event?"
 
This chapter then goes on to talk about customs in different charges and parts of the country. Customs around music, cremation etc.
CHAPTER FOURTEEN  - OTHER RITES
"Rituals give one way for people to encounter the Holy. Rituals can put people in touch with God.  In the United Church we have tended to see Sunday Morning worship, weddings, funerals, and short devotionals to open meetings as the primary religious rituals for nuturing faith. Yet in the contemporary world, people want rituals for other occasions.............
Two major kinds of rituals exist in our lives. Rites of solidarity serve in ordinary times. They bring community together; pass on values, myths, stories and ideology of community; and assist us in the prdictable, steady movement of life. In church, rites of solidarity include such things as Sunday worship, the fall supper, the Christmas concert.
The second kind of rite, a rite of passage, mark's a shift in one's place in the life cycle........In the church we note baptism of infants, marriages, and funerals in particular, but there are obviously other passages and transitions in our lives."
 
I'm sure all of us could name some rituals which we mark possibly without even naming them as such.
CHAPTER FIFTEEN  - THEOLOGIES
The New American Webster Handy College Dictionary says theology is the systematic study of God.
 
" Members of the United Church believe in a wide theological spectrum. ...... In Thinking About God  Dorothee Solle describes three general streams of theology: orthodox,  liberal, and liberationist. People in each of these theological streams value different styles and dimensions of worship. The intention of this chapter is not to be comprehensive or to encourage stereotyping of people, but to invite liturgical planners and leaders to consider some of the range of theological perspectives in any congregation of the United Church."
 
"The United Church of Canada has traditionally been a liberal or main line church. This has been its strength. The central theological premise for liberals is that all individuals are equal before God and all have equal access to slavation through Jesus Christ. ....... theologically, each person is entitled to a place in God's household.Liberty another hallmark of liberalism, means all people hav freedom to move in systems and to participate fully in them. The principle of equality means that all are equal under the law and in God's sight."
 
Charlotte says that within this view community is valued, but communites are assumed to be homogenous and conflict is seen as destructive to community life. Mary Jo Leddy describes an implication of this view of community for liberal churches:
This liberal sense of belonging is usually sustained by a vague ehtos or spirit, by memories of a shared history, ...................Liberal communities are held together by an agreement, stated or unstated, to do the minimum together. Soon the minimum seems to be the normal requirement of belonging to a religios community."
 
Charlotte says the strength of this liberal position grows from its potential for belonging. Its weakness  shows up when no one takes a stance because it might offend someone else.  Liberalsim assumes its views are universal. Liberal churches like to  see themselves as open to all and welcoming everyone.  Liberals are uncomfortable with conflict.
 
On page 184 of her book Charlotte hits the nail on the head when she talks about the polarization within the liberal view.
" In polarization, those liberals who primarily value individual autonomy and liberty tend toward stabilizing structures that maintain the right to survive economically, upholding the values of patriarchal families, obedience to GOd, and a particualr moral code. In polarization , those liberals who predominantly value community and equality tend toward structural change that increases participation of the marginalized and legal institutional rights for all and what is often called a theology of Inclusion.      
 
Orthodox / Conservative Theology
 
Dorothee Solle describes orthodoxy as right believing, correct faith. She states that orthodoxy within Protestanttism begin with the basic principle: " Jesus Christ as he is attested to us in Holy Scripture, is the one owrd of God, which we have to hear, which we have to trust and obey in life and in death." It's staring point is the bible and dogmatic tradition.
 
"Many who hold this strain of theology say that everything divides into either/ or categories -  good and evil, God and humanity, spirit and body, heaven and earht/nature, perfect and imperfect, sin and grace. The owrld is seen as evil and faith is understood as a way to  rise above the problems and pwoers of the world."
 
" Personal morality and personal salvation are central. Believers emphasize right behaviour and moral actions. The individual is central. Obedience to God's will is stressed...... For many with orthodox views hierarchy composes part of God's order.......  People of orthodox faith in the United Church use the Basis of Union as their guidepost."
 
Contextual or Liberationist Theologies
 
"Dorothee Solle descripbes libeeration theology as human collaboration with God's work of liberation. This theology grows out of contexts of oppression and victimization; it seeks another way of living, hoping and acting. Context and praxis form foundations for liberation theology, context being the concrete political and social situations of people, praxis being reflective action. Community is essential. In liberation theology, God shows a preferential option for the poor and oppressed, which means that all scripture must be read from the perspective of those who live inpoverty and oppression. Social analysis undergirds all theology."
 
Worship reflects the theology of the church or at the very least the theology of the present leaders of the church.  It can be seen and identified in such things as the nature of the message on a Sunday, the hymns chosen, the anthems, the way the prayers are said, the words used during Baptism and Communion.
CHAPTER SIXTEEN  - MINISTRY
There are at least two views of ministry within the United Church today.  One says those who are the trained ministers of the church are the leaders and will tell us how, where , what to believe and do. The other view is of the community empowering and encouraging one another and thus ministering t each other. The trained or odrered person is part of this community with certain jobs to do.
 
Within the United Church we acknowledge 6 main types of ministry:
1. Lay ministery - since most folk are lay, this is the ministry of the laity. The place where most of the day to day minstry of the chruch is carried on.
 
2. Ordained Ministers
Ordained ministers have always been part of the United Church. There has never been consenusus on the meaning of ordination in the United Church:
a. functional view: ordained to do certain tasks for the well-being of the church.
b. ontological view: in the 80's and 90's  the National Working Group on Liturgies took a priestly view of of ordained minstry based on the World Council of Churches' Baptism, Ministry and Eucharist consensus.
c. professionals: from this point of view a minister trains the same way a doctor or lawyer trains. In 1968 the church took this stance and then in 1971 changes its mind because lay people were not amateur Christians.
d.person:  minister seen as a person. The personal qualities of the leadr give power  and lead  the community to choose the person to ordain.
e. theologian:  The committee of Theology and Faith's Confessing Our Faith documents take this stance. The minister has a vocation of interpretation, that is, of watching the world and its people, and interpreting the gospel to the people in their life circumstances. This view does not suggest that lay people and other forms of ministry are not theologians as well.
f. representative: here two views exist:  1. person represents the people of God, servant of the people. 2. ordained represents God to the  people.
The former fits well into Protestant understanding of minstry, the latter into espicopal models of the church.
 
3.Diaconal Minsters have also been part of the church since 1925 and grew from practises of our parent churches.  Some ambiguity exsisted about their title and place until 1948 when General Council declared deadonesses could be elected as lay members to presbytery.  In 1980 it was recognized that one Order of Ministry exists within the Unted Chruch. In 1982 the Task Force on Commissioned/Diaconal Ministry clarfieid the name of all people who were formerly deaconess, commissioned ministers, or certified chruchmen to be diaconal ministers.
Most diaconal minstes have a functional view of minsitry. "A person is commissioned to a diaconal ministry to work in the church and in the world, and to enable the laity to carry out their ministries. The philosophical base of much training in diaconal ministry is to facilitate and empower others.
 
4. Lay Pastoral Ministers
Came for the Methodist tradition meaning to supply temporary Sunday worship.  In 1988  the term was changed to Lay Pastoral Minister and a training program was established  where the person would be appointed to a pastoral charge for the duration of the training period. ( 3 years however depending upon the start often takes 4 years)
 
5. Staff Associates
Aperson appointed to a position in the area of education, outreach, or pastoral care in a multiple staf situation. The title was first used in 1982 , by 1989 guidlines for Staff Associates were beginning to be used.
 
6. Presbytery Appointments
 
People appointed by the presbytery. This includes a mix of persons.
 
 
Charlotte then talks about a wide variety of leadrship within the church.
CHAPTER SEVENTEEN  - CRITERIA FOR JUST WORSHIP PRACTICES
Charlotte deals in this chapter with theoloigcal principles which she hopes are the basis for being the church as we move into the 21st century.
1. Vital church Mission
2.  Construction of community
3. Inclusion of diversity
4. Participation
5. Truth-telling
6. Survival
7. Compassion
8. Healthy self-esteem that deveolpe new liturgies.
SUPPLEMENTARY - PREPARATION TO DISCUSSION - Wayne Holst
In his book WORLDS WITHIN A CONGREGATION: Dealing With Theological Diversity (Abingdon Press, 2000) W. Paul Jones attempts to shift the focus from the currently unproductive competition of denominations against each other, to the competitive claim of theological worlds within each congregation, regardless of denomination.

In such circumstances, congregational unity will be built upon respect for the commitment of those with whom one is committed to disagree, because of the One to whom each is attempting to be faithful.

Jones has studied a variety of individuals and congregations, and determined that there is one of five theological worlds around which people tend to find their self understanding.
1. Separation and Reunion: This theology begins when we have a sense of abandonment, and alienation in life. Life tends to be a quest to understand the mystery of all this, and a longing to find our way home, as it were.
2. Conflict and Vindication: Conflict seems to be at the heart of life. The foe is widespread. People quest for power and institutions become infected also. Individual and social reform are called for. Hope for resolution is rooted in the vision of a new heaven and a new earth.
3. Emptiness and Fulfillment: Self-estrangement is the dominant motif here. Often we are made to feel invisible, impotent, unheard or insignificant. Resolution begins when we are awakened to our possibilities and potential. Possibility thinking.
4. Condemnation and Forgiveness: This theology is characterized by the struggle with temptation and sin. Since I cant get out of this situation on my own, resolution only seems possible through Gods intervention, through Christ's atonement and the gift of forgiveness. This is why grace is so important.
5. Suffering and Endurance: Life is difficult. Although we really cant change the way things are we can have a choice of how to live life. We are not in this alone. The redeemed life is not a matter of grand designs or miraculous reversals. It is the integrity borne of tenacity on the daily road, respecting the small and the commonplace.
Small Group Discussion: Theology (formal and informal).
1. Caron says that the churchs theology emerges out of the liturgy as much as out of the doctrines and official statements of the church. Discuss this in light of the fact that people often bring their own theologies to worship.
2. Since we are a theologically diverse congregation and we have been encouraged to embrace rather than ignore diversity, discuss how we might develop strategies for proclamation, dialogue and mutual respect in a climate of holy manners at St. Davids.
Clicking the icon left will activate the e-mail on your machine and direct your comments to us, identified as sourcing from this particular page. All comments are welcome and will be posted with usual editorial courtesies.
EMAIL

St. David's United Church.Calgary, Alberta, Canada.
The United Church of Canada.

May 4, 2002