The word worship can be a bit misleading when we consider its modern definition. Many would use it to describe something that we do to honor our God, a special time and place where we devote ourselves to “doing” for God. Because of this misuse and misunderstanding, many would confess that the sole purpose of a church service is to simply offer thanks and praise to the deity that deserves it. There is some truth to this. Indeed, these are to be present in right worship, but alone they are not from God and become a misguided, anthropocentric (man-centered) view of what is, by nature, a Christocentric (Christ-centered) action on God’s part to which we are simply recipients.

The word worship comes from the root words "worth" and "ship". These two words are describing the Creator rather than the action of the creatures. These words describe a God that is significant and worthy of being honored and adored. Simply put, worship is not something we do, but rather something that relates to the character of God. Primarily, it is God doing to us and for us. Secondarily, it is about the praise we offer to Him in thanksgiving for His gifts. To worship rightly is to deny the gluttonous acts of “self” and to take on a spirit of faithful receptivity that responds with fruits of faith.

The victory over “self” and its desires in worship takes shape and becomes a reality by the usage of the liturgical rites and ceremonies of the Church. These rites and ceremonies set a tone for both worship and liturgy that leads us away from self to Christ and His service to us.

To worship is to have God giving salvation to His people as well as delivering godly tradition. This tradition is a handing-down through the centuries of the same faith and gifts delivered at Calvary, not belonging solely to the individual but to the whole community. With this understanding, the focal point of worship becomes something tangible and visible, most notably through the means of grace. In the means of God’s Word and Holy Sacraments, the real presence of Christ is made manifest and we are offered a place in the Lord’s House where we join with “angels, archangels and all the company of heaven” in magnifying the glorious lamb at the center of the throne (Hebrews 12:22; Revelation 7:9–17), a foretaste of the feast to come!

Lutheran Worship is the theology of eternal and supernatural things, that is we are joined to eternity; and this is a reality for God’s people all over the world each and every Sunday. But these eternal and supernatural things are “down to earth” in that God breaks into His creation and offers Himself by means of the mundane. In Holy Baptism, He combines water and His word to forgive sins. By simple elements of bread and wine, the Lord gives us His very body and blood for the forgiveness of our sins. Consider the theologian, Hermann Sasse, and his thoughts regarding the Lord’s Supper:

“Although it is celebrated in a particular place at a particular time with earthly elements, the Supper does not belong to this world but always remains an intrusive alien element within it. Even for this reason, the church needs the Supper.”

Even further, Sasse writes:

“The Supper exists on ‘between the ages,’ where it is present for the church, which no longer belongs to the world and yet is still in the world. In the Supper, time touches eternity and the here and now meets the beyond.”

This is the vivid realty of the wonders and glory found specifically in worship that can be considered Christian, namely, Gottesdienst (Divine Service)!

The Sacrament of Christ’s Body and Blood (the Lord’s Supper) is celebrated every Sunday Morning at both Divine Services as well as many special festival Divine Services throughout the year. Participation in the Sacrament of the Altar indicates unity in confession and faith (1 Corinthians 10:16-21). Visitors desiring to commune are asked to speak with Pastor Thoma before approaching the altar. An usher would be happy to arrange a meeting prior to the service.