Worship in the Diocese of Adelaide

Description

This article outlines the theology, expectations, and practical guidelines for public worship in the Diocese of Adelaide. It includes guidance on liturgy, inclusive language, leading services, and administering Holy Communion.

Overview

Worship has always been central to Christian life. From the earliest days, believers have gathered to honour God, hear scripture, pray, and share in Holy Communion as Christ commanded. Striving for excellence in worship both glorifies God and helps the congregation engage meaningfully.

In the Anglican Church, liturgy holds special importance. Unlike “confessing” churches, Anglican doctrine is not based on lengthy belief statements. Instead, it is expressed in authorised liturgies. These include the Nicene and Apostles’ Creeds, the Articles of Religion, and the doctrine of the Book of Common Prayer (1662).

Because liturgy communicates the Church’s beliefs, it’s not left to individual preference. Anglican liturgies must be authorised by the Church as a whole, typically through the General Synod, not by individual ministers or local parish meetings.

In the Diocese of Adelaide, a canon passed by the General Synod allows some flexibility, but any new liturgy still requires broader authorisation.

Before being ordained or licensed, Anglican clergy commit to using only authorised liturgies, including:

The Book of Common Prayer (1662)
An Australian Prayer Book (1978)
A Prayer Book for Australia (1995)

This rule applies to all services, Eucharistic or not, including weddings, baptisms, and funerals.

Authorised variations

Section 4 of the Constitution allows long-term deviations from authorised liturgies, but not for one-offoccasions. A general meeting of parishioners must approve any proposal before submission to the bishop.

There are two ways to introduce thematic or occasion-based variety:

General Synod Canon Concerning Services
- Section 5 allows ministers to make minor, non-substantial
- Ministers may also use new forms of service where none

Any changes must be reverent, edifying, and consistent with Church
The bishop may decide if a variation is
Clergy should consult the bishop if unsure whether a variation is

Prayer book resources
- Especially in A Prayer Book for Australia (APBA), there’s built-in
- Rubrics provide room for variation, and thoughtful use is

Welcoming worship

Our liturgy is rich and deeply rooted in scripture. Still, many people today are unfamiliar with Church customs. Worship leaders play a key role in helping newcomers feel included.

Suggestions:

Minimise confusion by including key texts (e.g. Psalm, Collect) in the pew
If using multiple hymns or songbooks, consider a song sheet or include lyrics in the
Use inclusive language, especially in readings; versions like the NRSV or inclusive NIV are recommended.
Avoid awkward or forced phrasing; inclusive language should feel
The Diocese provides an Inclusive Language Policy as a

If projecting text:

Avoid large blocks of text
Use white text on a dark background; easier for those with visual difficulties

Authorisation to lead worship or preach

No clergy may officiate or preach in any church or registered congregation without a licence or written permission from the bishop.

No layperson may lead worship or preach unless they hold a licence from the bishop, or

they’ve received written permission from the bishop

If a visiting clergy member is invited to preach or officiate, the Parish Priest or Priest-in- Charge must first seek permission from the bishop. The letter should confirm that the guest clergy is in good standing in their own diocese. Background checks must be completed beforehand; these take time, so plan ahead.

Robes

The Canon Concerning Vesture of Ministers 1992 recognises that while clergy have traditionallyworn distinctive vestures during worship, these garments may vary by time and place.

Clergy are expected to robe for morning worship. Flexibility may be possible for certain services. Speak with the bishop if needed.

Vessels and linen

We owe it to the dignity of the Sacrament and to the sensibilities of communicants to be thorough in cleaning the vessels immediately following the service. Badly worn or pitted vessels are neither hygienic nor respectful.

Replate vessels if needed
Wash thoroughly with hot, soapy water after each use
Store in a locked, dust-free cupboard
Wipe with a purificator to remove dust before filling it with wine
Use the pall when the chalice is not in Place it face down on the altar to avoid picking up dust

For services with many communicants, a ciborium (a chalice-like vessel) may be more appropriate than an overflowing paten.

Administration of Holy Communion

Bread and wine used in Holy Communion must meet the standards outlined in Canon P4 1992:

Bread must be wholesome
Wine must be fermented juice of the grape and of good quality
With the bishop’s approval, unfermented grape juice may be used for some

communicants Here are someguidelines:

Use vessels made of precious metal or glass only; no pewter or
Ensure vessels are clean, in good condition, and do not have pitting on their
You may need to have some vessels
Scald vessels before use and store them
Ensure that those assisting in the administration wash properly before the service and use the purificator properly.

Note: A purificator should never be wiped in the same place twice. It helps to provide multiple purificators.

Hold the chalice around the stem, not the Most chalices have a ball on the stem for this purpose.
For intinction, use a separate chalice with a small amount of
If consecrated elements remain after the communion, store them in an approved aumbry so theancient practice of taking communion to the sick who cannot attend church may be practised.
If the remaining bread and wine are not being kept for this purpose, they should be consumedreverently by the priest and/or communicants before the service If that’s not possible, pour the wine on the ground in keeping with the ancient practice.