There are a number of wonderful resources that explain intergenerationality and intergenerational ministry broadly, including the Building Faith article “What Is Intergenerational Ministry?” This article aims to explore how intergenerationality applies to worship.

Defining Worship, Ritual, and Liturgy

We often use the terms “worship,” “ritual,” and “liturgy” interchangeably, but they are not actually synonyms.

Worship

“Worship” is the broadest term. Worship is anything that glorifies God. It can be deeply personal, like silent prayer while walking in the woods, or communal, like a community hymn sing.

Ritual

“Ritual” is more specific. A ritual is a repeated, symbolic, communal action. Rituals can be sacred or secular; some examples include graduation ceremonies, presidential inaugurations, and baptisms. Each of these examples share the same characteristics: repetition, symbolism, and public participation.

Liturgy

“Liturgy” is a subset of ritual. Liturgy is public, communal ritual worship directed toward the sacred.

More on Liturgy

If you ask a room full of Episcopalians, “Where do we find the liturgy?” you’ll get a variety of answers:

• “The Book of Common Prayer”
• “Enriching Our Worship”
• the people gathered on Sunday morning

All are partly correct. But a more comprehensive response is:

The liturgy, for Episcopalians, is found in the worshipping assembly using authorized Episcopal resources. It is lived, not printed.

Liturgy—public, communal ritual worship directed toward the sacred—is not a product you can hold in your hands. It is not an abstract idea floating above our heads. Like music that exists only when played, liturgy comes alive when a community gathers, prays, sings, and enacts sacred rites together.

Many have heard that liturgy means “the work of the people,” from the Greek word leitourgia. That’s partly true, but historically the term meant “a public work for others.” In ancient Greece, leitourgia was a gift or service offered for the good of the whole community. In scripture, it describes the work of the priests in the temple.

For Christians, the liturgy is first and foremost Christ’s work, his self-offering in the Paschal mystery: his birth, life, death, resurrection, and ascension. Our role is to join in that ongoing work, not to perform for God’s approval.

Intergenerational “Worship” or “Liturgy”?

Because “worship” is a more colloquial term, “intergenerational worship” has become the default phrase used by the Roots & Wings grant team. But “intergenerational liturgy” would be a far more accurate term for our work. We define it as worship/liturgy that seeks to intentionally engage and equally value the gifts and needs of two or more generations (or every generation present). Each part of this definition is significant:

1. Seek

Worshipping communities are not static. Neither are our liturgies. Intergenerational liturgy is a contextual practice that shifts over time in response to the gifts and needs of the people of God in our congregations. We never fully “arrive” at the dream of “intentionally engaging and equally valuing the gifts and needs of every generation present.” Rather, we seek to be guided by the Spirit and move toward that vision in ways that are responsive to the actual people in our communities.

2. Two or More Generations (or Every Generation Present)

While some congregations have worshippers from every generation, many congregations do not. Lacking representation of some generations does not preclude a congregation from practicing intergenerational liturgy. Any congregation with two or more age groups (toddlers and retirees, young adults and older adults, teenagers and middle-aged adults) can practice intergenerational liturgy by bringing those generations together in intentional, relational ways. In a congregation that does have representation from many age groups, the fullest expression of intergenerational liturgy will intentionally include every generation present. (Note: Relationality is one of the core characteristics of intergenerational liturgy. You can learn more in “Hallmarks of Intergenerational Worship: Relationality.”)

3. Intentional Engagement

While at least two generations or age groups must be present in order to practice intergenerational liturgy, presence alone does not make a liturgy intergenerational. The generations must be brought together in a way that is intentional and invites engagement across ages. Liturgy is not something we observe; it is something we create together. (Note: Intentionality is one of the core characteristics of intergenerational liturgy. You can learn more in “Hallmarks of Intergenerational Worship: Intentionality.”)

4. Equal Value

A core characteristic of intergenerational liturgy is dignified reciprocity, the idea that all bodies, of all ages, have the right to be present, give, and receive during worship in ways that respect their dignity as children of God. Robust intergenerational liturgy works to examine and equalize power dynamics so that worshippers of all ages experience their presence, participation, and leadership as equally valuable to the community.

5. Gifts

Another core characteristic of intergenerational liturgy is empowerment, the idea that all bodies, of all ages, have gifts to share with the worshipping community. Furthermore, all ages deserve to be invited, equipped, and supported in sharing their gifts in worship.

6. Needs

The final core characteristic of intergenerational liturgy is flexibility, which is about making space for one another’s humanity. Just as we all have gifts, we all have needs—physical, emotional, and spiritual. Flexibility recognizes that a worshipping community is made up of bodies with different needs and responds with a posture of grace rather than rigidity.

Intentional Value of All Bodies

The bottom line is that intergenerational worship, or, more accurately, intergenerational liturgy, is the ongoing practice of intentionally valuing all bodies, of all ages, in public, communal ritual worship directed toward the sacred. There is no singular “right” way to do it. It is a practice rather than a destination. It also offers us an opportunity to practice living into our baptismal promises: to seek and serve Christ in all persons, to strive for justice and peace among all people, and to respect the dignity of every human being.

Featured image is by Michael Maasen on Unsplash