The passage in Acts employs dynamic and memorable imagery to signify the movement of the Holy Spirit: the natural phenomena such as wind and fire, and the psychological ones, such as mutual understanding, discernment of the future, and the ability to speak convincingly. Thereby, the passage effectively epitomizes all other scriptural references to the Holy Spirit that mention her as the participant in creation (Gen 1:2; Jb 26:13; Is 32:15), giver of life (Ps 104:29-30; Gen 2:7), aid of human conscience (Ps 143:10, Gen 6:3 cf. Jn 16:8–11), descending upon judges, warriors, and prophets to empower Joshua (Num 27:18), Othniel (Jud 3:10), Gideon (Jud 6:34), Samson (Jud 13:25; 14:6), and Saul (1 Sam 10:9, 10), and speaking through David (2 Sam 23:2) and Ezekiel (Ez 2:2). In describing this event, the author of Luke-Acts – the first systematic account of the spread of Christianity – marks the inauguration of the Church.

Which of these images appeals to you the most? Today’s service really highlighted the aspect of mutual understanding, as we also heard many languages spoken, yet our text printed in English interpreted their meaning for us. I feel that’s also how the Holy Spirit works in our lives: it translates the events, feelings, and impulses we encounter, to help us respond in line with God’s design for us. Thereby, we learn to understand God and each other and grow in closeness. To me, the togetherness and understanding of Pentecost is antithetical to the arrogance and self-reliance of the people in the story of the Tower of Babel, who lost their common language. 

How did this make you feel? What if you didn’t have the English text? As Anglicans, we attach muchpower to words – do you think you could truly worship in a language you don’t understand? Once, I led a liturgy in German, and a few times, attended Orthodox services in Old Slavonic. I cannot speak either; yet, the symbolism of the liturgy expressed many feelings and longings, sacrifice and reverence, on a level that went deeper than words and enabled me to worship. But this could be partly because I am proficient in the language of the liturgy itself, the study of which may enhance worship even in your mother-tongue. Are there some liturgical symbols in our own worship that you wish to understand better, or to learn more about their history –  whether it is words, gestures, objects, or movements? If so, please let me know because to mark “the birthday of the Church” this year, I decided to focus on “interpreting” our rites and rituals over the first three weeks of the Pentecost season. 

For two millenia, most Christians had their main gatherings on Sundays. That’s because to these ex-Jewish early believers, the Sabbath denoted the last day of God’s creation of this world, and so it was the following day that represented “a new beginning” of God’s presence working in the world through the Church. Despite the growing theological diversity of the Church over time, worship at these gatherings has consistently followed the same four-fold model: 1) Gathering, 2) Word, 3) Sacrament, and 4) Sending. This pattern is the same for us each week, but the greetings, readings, prayers of the day, over the gifts, and after communion do change weekly; and each time, we choose one of about a dozen authorized Eucharistic prayers. 

The words we say form only the surface level of the liturgy; yet, the words are significant, and in fact, mostly scripturally-based. For example, the “Grace”, our typical greeting, is the closing line of the 2 Corinthians. The Collect for Purity that follows it is based on Ps 51 (and psalms generally function as invitations to worship in both Judaism and Christianity). It’s also old! Five centuries before Thomas Cranmer compiled the BCP, this collect was already used on the Continent in Latin! But what is a collect – it’s not the time to collect money, but to gather several petitions into one, and place it in the context of who God is. Other liturgical portions that prominently quote scripture directly are the 10 commandments (Ex 20, Deut 5) or Jesus’ summary of them (Matt 22:37), and Kyrie Eleison from the parable of the publican (Lk 18).   

As for the body language, we stand up to praise, in reference to the resurrection (cf Greek “anastasis = to stand up again”). We kneel to pray and confess, as in the ancient hymn Paul quoted to the Philippians, “At the name of Jesus, every knee shall bow” (3:10). We bow or incline our heads as the crucifer leads the entrance or Gospel procession, and also when we hear the name of Jesus, approach the altar, or ask for God’s mercy. We make the sign of the cross with our hand when we hear the Trinitarian formula. I tend to do it right to left, as a nod to my Orthodox heritage. None of these are rules; just reminders of beliefs, and opportunities to engage our body in addition to mind, as we worship. Can you think of other ways in which worship involves all five senses? Smell and bells? Bread and wine?

I will continue to share historical and explanatory points regarding these and other aspects of our liturgies over the next couple of weeks; next Sunday, focusing on the Eucharistic prayer. But the main point to take home today is that “liturgy” means “the work of the people” – of all people gathered, not only those seated in the chancel! Sure, it’s not always easy to make services reverent and aesthetically pleasing; and sure, it’s “work” and responsibility for me. But, I know that on your part, it also takes some effort to pay attention and remain present. Indeed, worship is our shared “sacrifice, of praise and thanksgiving” – as well as time, attention, resource, talent. May we continue to use these means to reach out to God with the help of the Holy Spirit – our interpreter, comforter, and source of wisdom and strength.

Reflection Questions

1. How would you describe the difference between religion, spirituality, and worship?

2. Do you find that following church traditions closely helps you to worship? If so, which rites and elements of our customs are most important to you? Is doing things the same way soothing or boring? And do you find departures from tradition jarring or refreshing?

3. If there is something about our services and traditions that you don’t fully understand, and are particularly curious about? Please let me know, and I might include some information about the elements that interest you over the next couple of Sundays, as I continue to reflect on the rites and rituals that comprise our weekly worship.