Worship, Public - Revision history

SamSteiner: Text replacement - "[[Lancaster Mennonite Conference (Mennonite Church USA)" to "[[LMC: a Fellowship of Anabaptist Churches"

2023-08-08T19:26:26Z

Text replacement - "[[Lancaster Mennonite Conference (Mennonite Church USA)" to "[[LMC: a Fellowship of Anabaptist Churches"

AlfRedekopp at 00:31, 25 January 2023

2023-01-25T00:31:42Z

SamSteiner at 15:33, 12 May 2022

2022-05-12T15:33:34Z

SamSteiner at 15:33, 12 May 2022

2022-05-12T15:33:19Z

SusanHuebert at 19:46, 5 March 2019

2019-03-05T19:46:14Z

Show changes

SamSteiner at 13:58, 31 December 2018

2018-12-31T13:58:53Z

RichardThiessen: Text replace - "" to ""

2014-04-13T21:17:53Z

Text replace - "" to ""

← Older revision Revision as of 21:17, 13 April 2014
Line 151: Line 151:

Rempel, John. "Worship and Spiritual Gifts" (unpublished).

Rempel, John. "Worship and Spiritual Gifts" (unpublished).

−
Rideman, Peter ~~Account~~ of Our Religion, Doctrine and Faith. Bridgnorth, England, 1950, translated from the German ~~Rechenschaft~~ of 1565.
+
Rideman, Peter Account of Our Religion, Doctrine and Faith. Bridgnorth, England, 1950, translated from the German Rechenschaft of 1565.

Rues, S. F. Aufrichtige Nachrichten von dem gegenwärtigen Zustande der Mennoniten oder Taufgesinnten. Jena, 1743: 46, 67, 128.

Rues, S. F. Aufrichtige Nachrichten von dem gegenwärtigen Zustande der Mennoniten oder Taufgesinnten. Jena, 1743: 46, 67, 128.

Line 159: Line 159:

Toews, Abraham P. American Mennonite Worship. New York: Exposition Press. 1960.

Toews, Abraham P. American Mennonite Worship. New York: Exposition Press. 1960.

−
Zijpp, N. van der. Geschiedenis ~~~~der Doopsgezinden in Nederland. Arnhem, 1952: 110.
+
Zijpp, N. van der. Geschiedenis der Doopsgezinden in Nederland. Arnhem, 1952: 110.

{{GAMEO_footer-4|hp=Vol. 4, pp. 984-988; v. 5, pp. 945-947|date=1989|a1_last=Bender|a1_first=Harold S.|a2_last=van der Zijpp|a2_first=Nanne|a3_last=Krahn|a3_first=Cornelius|a4_last=Slough|a4_first=Rebecca}}

{{GAMEO_footer-4|hp=Vol. 4, pp. 984-988; v. 5, pp. 945-947|date=1989|a1_last=Bender|a1_first=Harold S.|a2_last=van der Zijpp|a2_first=Nanne|a3_last=Krahn|a3_first=Cornelius|a4_last=Slough|a4_first=Rebecca}}

SamSteiner: Edit footer

2013-11-17T13:05:15Z

Edit footer

← Older revision Revision as of 13:05, 17 November 2013
Line 160: Line 160:

Zijpp, N. van der. Geschiedenis der Doopsgezinden in Nederland. Arnhem, 1952: 110.

Zijpp, N. van der. Geschiedenis der Doopsgezinden in Nederland. Arnhem, 1952: 110.

−
{{GAMEO_footer|hp=Vol. 4, pp. 984-988; v. 5, pp. 945-947|date=1989|a1_last=Bender|a1_first=Harold S.~~, Nanne~~ van der Zijpp, Cornelius ~~Krahn~~|~~a2_last~~=Slough|~~a2_first~~=Rebecca}}
+
{{GAMEO_footer-4|hp=Vol. 4, pp. 984-988; v. 5, pp. 945-947|date=1989|a1_last=Bender|a1_first=Harold S.|a2_last=van der Zijpp|a2_first=Nanne|a3_last=Krahn|a3_first=Cornelius|a4_last=Slough|a4_first=Rebecca}}

RichardThiessen at 00:21, 19 October 2013

2013-10-19T00:21:14Z

← Older revision Revision as of 00:21, 19 October 2013
Line 31: Line 31:

In the 1950s the ordinary Sunday service, varying slightly from congregation to congregation, took place as follows: invocation, congregational singing, Scripture reading, prayer, hymn, sermon, organ, prayer (often the Lord's Prayer), hymn, and benediction. In most churches the offering was taken only at the exit. In 1948 a subcommittee of the [[Algemene Doopsgezinde Societeit|Algemene Doopsgezinde Sociëteit]] compiled a [[Kanselboek|Kanselboek]] (book for the pulpit), containing suggestions for the order of the regular services as well as for a number of special meetings, like baptism and communion services.

In the 1950s the ordinary Sunday service, varying slightly from congregation to congregation, took place as follows: invocation, congregational singing, Scripture reading, prayer, hymn, sermon, organ, prayer (often the Lord's Prayer), hymn, and benediction. In most churches the offering was taken only at the exit. In 1948 a subcommittee of the [[Algemene Doopsgezinde Societeit|Algemene Doopsgezinde Sociëteit]] compiled a [[Kanselboek|Kanselboek]] (book for the pulpit), containing suggestions for the order of the regular services as well as for a number of special meetings, like baptism and communion services.

−
Organs, the first of which was adopted in a Mennonite church in 1762, were until ca. 1890 used only to accompany congregational singing, but after that time the organs, found in all Dutch Mennonite meetinghouses, had a special function in the worship service. Choir singing was practiced in only a few churches and never regularly; solo singing and the use of other instruments than organs were practically unknown. -- ~~vdZ~~
+
Organs, the first of which was adopted in a Mennonite church in 1762, were until ca. 1890 used only to accompany congregational singing, but after that time the organs, found in all Dutch Mennonite meetinghouses, had a special function in the worship service. Choir singing was practiced in only a few churches and never regularly; solo singing and the use of other instruments than organs were practically unknown. -- ''Nanne van der Zijpp''

=== Prussian-Russian Tradition ===

=== Prussian-Russian Tradition ===

RichardThiessen: Formatted headings.

2013-10-19T00:20:40Z

Formatted headings.
Show changes

@@ Line 64: / Line 64: @@
 In Europe and America in earlier times meetings were customarily held once every two weeks in the morning, although neighboring congregations usually alternated, making it possible to attend services every week. Most families "went visiting" neighbors and friends for Sunday dinner on the open Sunday. Some conservative congregations in the eastern [[North America|North America]] maintained the custom of biweekly services until far into the 20th century.
-The order of service and manner of worship in both Europe and America was always simple, sober, and nonliturgical, with emphasis on the sermon, which was usually admonitory, didactic, and practical. Singing was always included, usually one or two hymns at the beginning, one after the Scripture reading and prayer, and one after the sermon. One minister "made the opening," i.e., read a Scripture selection (in Amish congregations determined by a traditional list of pericopes for each Sunday, since 1916 available in printed form), followed by kneeling silent prayer (replaced by audible prayer at various dates, but still silent in the 1950s in traditional congregations of certain sections such as [[Franconia Mennonite Conference (Mennonite Church USA)|Franconia]] and [[Lancaster Mennonite Conference (Mennonite Church USA)|Lancaster]]). The sermon, delivered extempore by a second minister, was usually quite long (reduced to 30-40 minutes by the 1950s), followed by kneeling prayer always closed by the Lord's Prayer. The latter was widely dropped, but still practiced in the 1950s in parts of Lancaster and Franconia. The benediction, formerly given seated without the preacher's hand raised, was preceded by a closing hymn. The announcements were formerly made only just before or after the benediction. The offering was placed in boxes at the exits, but by mid-20th century in America taken by passing collection plates through the congregation. Ushers were unknown, and still were not used in Europe in mid-20th century. Offerings were not taken regularly until modern times, earlier only for special needs. Ordinary expenses were met by assessments or payments to the deacon. The Sunday school brought with it offerings (at first for children "penny" offerings) for expenses, still customary, but church offerings were held at first once monthly for missions; by the 1950s the common practice was to take them every Sunday, in some places even on Sunday evenings. The custom of worshipers standing silently in prayer before sitting down in the pew, or of bowing the head in prayer in the pew, which became common in Europe, has not been adopted in America.
+The order of service and manner of worship in both Europe and America was always simple, sober, and nonliturgical, with emphasis on the sermon, which was usually admonitory, didactic, and practical. Singing was always included, usually one or two hymns at the beginning, one after the Scripture reading and prayer, and one after the sermon. One minister "made the opening," i.e., read a Scripture selection (in Amish congregations determined by a traditional list of pericopes for each Sunday, since 1916 available in printed form), followed by kneeling silent prayer (replaced by audible prayer at various dates, but still silent in the 1950s in traditional congregations of certain sections such as [[Franconia Mennonite Conference (Mennonite Church USA)|Franconia]] and [[LMC: a Fellowship of Anabaptist Churches|Lancaster]]). The sermon, delivered extempore by a second minister, was usually quite long (reduced to 30-40 minutes by the 1950s), followed by kneeling prayer always closed by the Lord's Prayer. The latter was widely dropped, but still practiced in the 1950s in parts of Lancaster and Franconia. The benediction, formerly given seated without the preacher's hand raised, was preceded by a closing hymn. The announcements were formerly made only just before or after the benediction. The offering was placed in boxes at the exits, but by mid-20th century in America taken by passing collection plates through the congregation. Ushers were unknown, and still were not used in Europe in mid-20th century. Offerings were not taken regularly until modern times, earlier only for special needs. Ordinary expenses were met by assessments or payments to the deacon. The Sunday school brought with it offerings (at first for children "penny" offerings) for expenses, still customary, but church offerings were held at first once monthly for missions; by the 1950s the common practice was to take them every Sunday, in some places even on Sunday evenings. The custom of worshipers standing silently in prayer before sitting down in the pew, or of bowing the head in prayer in the pew, which became common in Europe, has not been adopted in America.
 In the 1950s musical instruments were still banned (a few exceptions in Latin American churches) from all services of the [[Mennonite Church (MC)|Mennonite Church (MC)]] and all related and conservative groups. Even in the worship of the Swiss congregations in Ohio and Indiana who later joined the [[General Conference Mennonite Church (GCM)|General Conference Mennonite Church]], and in the descendant groups from the Amish such as the [[Fellowship of Evangelical Churches|Evangelical Mennonites]] and the [[Central Conference Mennonite Church|Central Conference]], they were admitted only late in the 19th or early in the 20th century (see [[Musical Instruments]]). The [[Brethren in Christ Church |Brethren in Christ]] did not permit them until 1955, when approving conference action was taken. [[Choirs|Choirs]] were still unknown in the Mennonite Church (MC) and related conservative groups in the 1950s, the emphasis being strongly on congregational singing only. Lighter Gospel hymns were introduced through revivalistic influences about the turn of the 20th century in the American churches of Swiss-South German descent, as was the case also in Switzerland and France (not in South [[Germany|Germany]], where the chorale type hymn was retained in the Mennonite hymnals), although worship remained sober and traditional. Only rarely in the regular worship did lay members participate by prayer or testimony, and "Amens" or similar ejaculations from the congregation during the sermon were unknown.

@@ Line 90: / Line 90: @@
 Preaching remains the central element of Mennonite worship, requiring most of the time allotted for worship. The sermon is usually the orienting point of the service, influencing the selection of hymns, prayer themes, Scripture readings, etc. In some places the sermon has been renamed "teaching," and the lecture style has been borrowed as a model for delivery. Ethical issues and lifestyle concerns have provided the primary themes. Sermons using biblical themes or having proclamation intentions have been less frequent. In recent years preaching has seemed to be at a low ebb in many congregations. Generally, preaching has tended to appeal primarily to the minds of the worshipers and has not stirred their hearts. A renewal of preaching is currently underway which must integrate the skills of biblical exegesis and public speaking with the needs of Mennonites in the contemporary world.
-With regard to other Mennonite worship practices the following general observations may be made. (1) German is the language of worship in a very small number of Mennonite congregations, predominantly in Canada. Amish, Hutterite, and Old Order Mennonite services are carried out in German in the [[United States of America|United States]] and Canada. (2) In [[North America|North America]] Mennonite worship services are being carried on in Spanish, Chinese dialects, Vietnamese dialects, Creole, various North American Indian dialects, and other ethnic languages. (3) The influence of Afro-American, Hispanic, Asian, and Indian cultures can be seen in these Mennonite worship settings, particularly in hymns and musical styles.
+With regard to other Mennonite worship practices the following general observations may be made. (1) German is the language of worship in a very small number of Mennonite congregations, predominantly in Canada. Amish, Hutterite, and Old Order Mennonite services are carried out in German in the [[United States of America|United States]] and Canada. (2) In [[North America|North America]] Mennonite worship services are being carried on in Spanish, Chinese dialects, Vietnamese dialects, Creole, various North American Indigenous languages, and other ethnic languages. (3) The influence of Afro-American, Hispanic, Asian, and Indian cultures can be seen in these Mennonite worship settings, particularly in hymns and musical styles.
 (4) While most congregations continue to meet in church buildings or meetinghouses, small groups, primarily in urban areas, are meeting in homes, schools, or storefronts. The worship space used by these groups influences the activities of worship chosen and their level of formality and informality.

@@ Line 1: / Line 1: @@
 __FORCETOC__
 __TOC__
-See also the 2022 article [[Worship]]
+'''See also the 2022 article [[Worship]]'''
 = 1959 Article =

@@ Line 1: / Line 1: @@
 __FORCETOC__
 __TOC__
 = 1959 Article =

← Older revision		Revision as of 13:58, 31 December 2018
Line 161:		Line 161:
	Zijpp, N. van der. <em>Geschiedenis der Doopsgezinden in Nederland. </em>Arnhem, 1952: 110.		Zijpp, N. van der. <em>Geschiedenis der Doopsgezinden in Nederland. </em>Arnhem, 1952: 110.
	{{GAMEO_footer-4\|hp=Vol. 4, pp. 984-988; v. 5, pp. 945-947\|date=1989\|a1_last=Bender\|a1_first=Harold S.\|a2_last=van der Zijpp\|a2_first=Nanne\|a3_last=Krahn\|a3_first=Cornelius\|a4_last=Slough\|a4_first=Rebecca}}		{{GAMEO_footer-4\|hp=Vol. 4, pp. 984-988; v. 5, pp. 945-947\|date=1989\|a1_last=Bender\|a1_first=Harold S.\|a2_last=van der Zijpp\|a2_first=Nanne\|a3_last=Krahn\|a3_first=Cornelius\|a4_last=Slough\|a4_first=Rebecca}}
		+	[[Category:Theology]]

@@ Line 151: / Line 151: @@
 Rempel, John. "Worship and Spiritual Gifts" (unpublished).
-Rideman, Peter <em>Ac</em><em>count of Our Religion, Doctrine and Faith. </em>Bridgnorth, England, 1950, translated from the German <em>Rechen</em><em>schaft </em>of 1565.
+Rideman, Peter <em>Account of Our Religion, Doctrine and Faith. </em>Bridgnorth, England, 1950, translated from the German <em>Rechenschaft </em>of 1565.
 Rues, S. F. <em>Aufrichtige Nachrichten von dem gegenwärtigen Zustande der Mennoniten oder Taufgesinnten. </em>Jena, 1743: 46, 67, 128.
@@ Line 159: / Line 159: @@
 Toews, Abraham P. <em>American Mennonite Worship.</em> New York: Exposition Press. 1960.
-Zijpp, N. van der. <em>Geschiedenis </em><em>der Doopsgezinden in Nederland. </em>Arnhem, 1952: 110.
+Zijpp, N. van der. <em>Geschiedenis der Doopsgezinden in Nederland. </em>Arnhem, 1952: 110.
 {{GAMEO_footer-4|hp=Vol. 4, pp. 984-988; v. 5, pp. 945-947|date=1989|a1_last=Bender|a1_first=Harold S.|a2_last=van der Zijpp|a2_first=Nanne|a3_last=Krahn|a3_first=Cornelius|a4_last=Slough|a4_first=Rebecca}}

← Older revision		Revision as of 13:05, 17 November 2013
Line 160:		Line 160:

	Zijpp, N. van der. <em>Geschiedenis </em><em>der Doopsgezinden in Nederland. </em>Arnhem, 1952: 110.		Zijpp, N. van der. <em>Geschiedenis </em><em>der Doopsgezinden in Nederland. </em>Arnhem, 1952: 110.
−	{{GAMEO_footer\|hp=Vol. 4, pp. 984-988; v. 5, pp. 945-947\|date=1989\|a1_last=Bender\|a1_first=Harold S.~~, Nanne~~ van der Zijpp, Cornelius ~~Krahn~~\|~~a2_last~~=Slough\|~~a2_first~~=Rebecca}}	+	{{GAMEO_footer-4\|hp=Vol. 4, pp. 984-988; v. 5, pp. 945-947\|date=1989\|a1_last=Bender\|a1_first=Harold S.\|a2_last=van der Zijpp\|a2_first=Nanne\|a3_last=Krahn\|a3_first=Cornelius\|a4_last=Slough\|a4_first=Rebecca}}

@@ Line 31: / Line 31: @@
 In the 1950s the ordinary Sunday service, varying slightly from congregation to congregation, took place as follows: invocation, congregational singing, Scripture reading, prayer, hymn, sermon, organ, prayer (often the Lord's Prayer), hymn, and benediction. In most churches the offering was taken only at the exit. In 1948 a subcommittee of the [[Algemene Doopsgezinde Societeit|Algemene Doopsgezinde Sociëteit]] compiled a <em>[[Kanselboek|Kanselboek]]</em> (book for the pulpit), containing suggestions for the order of the regular services as well as for a number of special meetings, like baptism and communion services.
-Organs, the first of which was adopted in a Mennonite church in 1762, were until ca. 1890 used only to accompany congregational singing, but after that time the organs, found in all Dutch Mennonite meetinghouses, had a special function in the worship service. Choir singing was practiced in only a few churches and never regularly; solo singing and the use of other instruments than organs were practically unknown. -- vdZ
+Organs, the first of which was adopted in a Mennonite church in 1762, were until ca. 1890 used only to accompany congregational singing, but after that time the organs, found in all Dutch Mennonite meetinghouses, had a special function in the worship service. Choir singing was practiced in only a few churches and never regularly; solo singing and the use of other instruments than organs were practically unknown. -- ''Nanne van der Zijpp''
 === Prussian-Russian Tradition ===