Any child who has ever been bullied understands the lie implicit in ‘sticks and stones may break my bones but names will never hurt me.’ Words matter.  As one of my professors observed years ago, “language forms and informs.”  Language tells us about our cultural norms and, at the same time, encourages to move beyond our comfort zone.  Nowhere is this clearer than in the case of liturgical language.  There is no such thing as “traditional” language in the liturgy. From the early days of the church language familiar to the speakers present, otherwise known as the vernacular, has been used when Christians gathered collectively to pray.

In the year 313 Roman Emperor Constantine’s Edict of Toleration officially tolerated Christianity as a religion within the Roman Empire:  this meant Christians could gather publicly without threat of death.  Contrary to popular belief, Christianity didn’t become the official religion of the Empire until 380 under the rule of Theodosius but it is safe to say that these men changed the nascent church dramatically.  Churches moved, for the first time, into Roman public buildings, the clergy took on the clothing of the Roman elite, and, more importantly for the topic at hand, changed the language of worship from that of the local dialect to Latin.  Shifting away from Latin as the universal liturgical language was a major catalyst of the Protestant Reformers.  The Reformers, with their emphasis on the authority of scripture, wanted worshippers to hear and understand what was happening in the liturgy.  This call to return to the language of everyday was also part of the impetus behind the translation of the King James Bible.  The King wanted to have God’s words “properly” translated into English.  While his version wasn’t the first bible in the vernacular, it is arguably the best known.  Bear in mind that the King James Version was written in the contemporary language of the translators.  Thus words like thee and thou were used.  This does not mean that we need to use such language in worship.  In fact, we are not in keeping with the Christian tradition if we trap language in the 16th century.

How do we choose words for worship?

There are a wide variety of responses to such a question.  Some traditions, like our Roman Catholic and Methodist colleagues, tend to use approved texts for worship; others not at all.  Within a single denomination some congregations may follow denominational worship books; others might “tweak” or even write prayers that speak directly to local concerns, while still others might pray extemporaneously.  Whatever way you, as a worship leader chooses, you need to be aware of the power of words.  Liturgists refer to the axiom lex orendi, lex credendi – loosely translated ‘as we worship, so we believe.’  A committee or General Council ruling has never changed the hearts of the people.  If you want to change what people believe (or to deepen their faith) you need to do so by softening their hearts.  How do hearts soften? – By shifting the language of worship.  Think of Jesus’ use of the ‘Abba”:  listeners must have been shocked to hear such an intimate term ‘daddy’ used for God the Almighty.  Yet in no time his disciples were using such language with ease.

Thirty years ago we began such a linguistic shift when we began using inclusive language in worship.  At the time this seemed very bold, even provocative.  Some people in the church dismissed it as ‘political correctness’ that had no place in worship.  Nothing could have been further from the truth:  those struggling to implement such language understood that something deeply theological lay beneath this linguistic change:  the belief that all are made in the image of God and are to be treated with equality and respect.  Furthermore, God is bigger than our narrow Trinitarian language suggests:  God is Father, Son, and Spirit, but also Creator, Redeemer, Rock, Comforter…the list goes on.  Today inclusive language isn’t a burning issue in the United Church:  most congregations have moved to the use of inclusive language.  Some more conservative believers felt that inclusive language was dangerously innovative, yet a quick look at the storehouse of Christian tradition shows a rich variety of images and ways of speaking about our relationship with the Holy One.  As a church we deepened our understanding of God and our role in God’s creation because of this change in language that we experienced in worship. 

So what should worship leaders keep in mind when preparing worship:

(a) Seek balance between the historical and the new:  texts passed down from earlier Christian era offer us a way to connect to our shared faith, to the great cloud of witnesses who have gone before us.  Denominational resources hold our church’s memory, nurture our spirits and remind us who we are as Christians of a particular ilk.  However, worship also needs to address our culture in its particular time and place:  address both the pain and the blessing of your community by praying from the heart.  You might even try praying spontaneously!

(b) Build in diversity:  use a cross-section of names for God.  Remember that our choice of God language has the power to expand or contract worshippers understanding of the Holy One.  Furthermore, your favourite names for God may not be heard in the way you intend them.  E.g.  ‘Father’ falls differently on the ear of one with a beloved parent than on the ear of one abused.

(c) Build community:  be careful in writing prayers and invitations to prayer.  Ask yourself whether your words build up the congregation or foster division.  E.g. shifting away from us/them language to prayers for “those of us who”.  We never know all that lies in the hearts of our congregants, don’t assume those in need doesn’t include those in the pews (or the pulpit!)  Carefully monitor worship language so that it is free of “in-words’, acronyms or codes: these can lead to some feeling excluded. 

(d) Be missional:  use words that include both congregation members and those beyond the church doors with the same compassion and caring.  Include the deep needs of our world:  hope, peace, wholeness, and justice.  E.g. During the announcements stress the invitation to, and indication of, God’s work in our world.

(e) Seek freedom:  it is a deep challenge to use liturgical language that is freeing for worshippers.  Ask yourself:  does this prayer open hearts to deeper peace? Does it point the way to growth or transformation? Does it eliminate barriers or leave people wallowing in brokenness?

(f) Tell the truth:  One of the most daunting challenges facing the contemporary church is that of decolonization; how do we use non-imperialistic and post-colonial language?  How do we ‘unhook’ our Western cultures from our current liturgies so that the gospel, once again, can truly be good news for all?  (Editor’s note:  future issues will be addressing these concerns.)

(g) Be humble:  this work can appear quite intimidating to worship leaders.  I have learned that the best way to settle into liturgical writing is by preparing your heart and mind.  Acknowledge that we never know the total impact of our words.  Ask the Spirit to guide both your intellect and your compassion.  And be grateful that there is always the next Sunday to try again.