The traditional style of worship in Mennonite history has been simple, exhortatory, and penitential, focusing on conversion and holy living. Preaching has been the climax of the worship assembly.
In the 1960s various cultural influences and impatience with conventional patterns led to a continually widening liturgical diversity in the Mennonite mainstream. The more openly expressive worship of black congregations was, for the first time, noticed with approval by the larger church. Meanwhile, upwardly mobile, white, professional congregations turned to a more cerebral style in which the sermon became more or less a lecture followed by discussion. The charismatic movement led some congregations in a quite different direction. The marks of its influence were the singing of choruses repeatedly and intensely, encouragement of the extraordinary gifts of the Spirit like tongues, and attention to the immediate personal needs of worshipers through testimonies and prayers. A final influence was that of the liturgical movement, with its attention to aesthetics, the deliberate structuring of worship, the church year, and the lectionary.
The pursuit of Christian unity, whether with fellow-Mennonites beyond the North Atlantic world or with believers of other denominations next door, created a spirit of openness to change and diversity. The recent assemblies of the Mennonite World Conference have been showcases for diversity of form and spirit in worship.
Today in North America there are Mennonite congregations that worship much as they did a century ago. Others have defined themselves by one of the worship styles referred to above. Most, however, while fed by one or more of these newer sources, work at integrating innovations with existing patterns. Most of the worship resources published by most of the conferences occupy this middle ground. This position also characterizes the new hymnal published in 1992 in cooperation with the Church of the Brethren.
The Sunday Service
Typical Sunday services might proceed in the following way. The congregational singing includes chorales, gospel songs, evangelical Scripture songs, and Roman Catholic contemporary hymns. The worship leader is a member of the local worship committee but is not a minister. After a few opening hymns, she welcomes the congregation and leads in an opening prayer taken from a contemporary volume of worship aids. One week a mixed adult choir might sing a nineteenth-century anthem; another week’s service might include a guitar ensemble offering a Scripture song. One or more Bible passages are read, either the preacher’s choice or selected according to the church calendar (use of which is usually limited to the weeks from Advent through Pentecost, often passing over Epiphany season and the early part of Lent). One of the passages might be rendered as readers’ theater. A brief story or object lesson is presented to the children. The sermon, twenty to thirty minutes long, is occasionally expositional but more often a call for evangelism, peacemaking, or personal growth. Before the congregational prayer people are invited to share “joys and concerns.” The intercessions follow, one week as a pastoral prayer, another as spontaneous offerings from the assembly, and yet another as a litany. A hymn and announcements follow after which the leader dismisses the people with a benediction.
The breaking of bread is not part of the weekly service, although it was in some settings at the time of the Reformation. Until recently most congregations celebrated Communion twice a year with a preparatory service and, in many congregations, footwashing. In evangelically influenced conferences and congregations a monthly Eucharist is common. Even where this influence is not predominant, the frequency with which the Supper is celebrated has increased to four to six times annually, most often on holy days like Good Friday and Pentecost. Sometimes the breaking of bread is followed by or incorporated into a fellowship meal.
Baptism and Other Practices
The baptism of believers occurs in public worship once or twice a year, usually a week after candidates have given a testimony of faith to the membership. This service is among the most solemn and festive gatherings of the year. It is usually concluded with Communion. In traditional congregations the holy kiss is given by the minister to baptismal candidates and mutually given at footwashing.
Some communities have begun to use the passing of the peace each Sunday or at the Lord’s Table. Also, in these and in charismatic congregations, anointing with oil is observed for the sick. This is usually a private service.
Some striking, longstanding rituals are perpetuated in diverse Mennonite communities. In conservative Russian Mennonite churches, for example, care is taken to receive the Communion bread on a clean, white handkerchief. In some communities of Amish background the communicant bows halfway to the floor with the right knee after having partaken of the cup.
Form and Freedom
Most Mennonite congregations have become more conscious and deliberate in their commitment to both form and freedom. The widespread use of worship committees has led to long-range planning of worship that involves members and ministers and pays attention to diversity of themes and forms of expression. Books of prayers are commonly used and adapted by worship leaders. Friendliness and personalization are cultivated through, for example, individually welcoming guests and writing prayers or songs for particular occasions.
Since about 1980 one or more regional worship seminars has been held annually. The church press regularly features articles on worship, mostly of the “how to” variety. The 1992 hymnal has elevated the preparation of spoken worship resources to the same status as that of hymn tunes and texts. This new book of worship is set up according to the rhythm of praise rather than according to dogmatic categories. It begins with “gathering” and ends with “sending.” For the first time in a congregational book there are separate services for the Lord’s Supper and baptism.
The temperamental, spiritual, and liturgical diversity has immeasurably enlivened and deepened contemporary North American Mennonite worship life. Now that this expansion of the ways in which we come before each other and God is in place, care will need to be taken to nurture common memories, music, and gestures and to keep alive the simple reverence for which Mennonite worship has striven in the past.