Wednesday — Mercy Day · Friday — Power Day
Wednesday (Mercy Day) and Friday (Power Day) follow the same basic Order of Service, moving through adoration, confession and sanctification, thanksgiving, intercessory prayer, the Word of God, offerings, blessing, and recession. Certain hymn themes differ by day. Select Learn the Meaning wherever it appears for the fuller explanation behind a step.
Entering Into Worship (1–6)
Standing at the entrance to the Sanctuary, the Service Conductor says:
Service Conductor“Glory be to the Father, to the Son and to the Holy Spirit.”
Congregation“As it was in the beginning, it is now and ever shall be, world without end. Amen.”
The Service Conductor offers a short prayer specifically for sanctification and for God's presence in the service.
The congregation recites the Lord's Prayer together.
The Service Conductor calls Jerimoyamah and begins walking toward the Altar. The Warden goes ahead to sanctify the Altar. The Service Conductor waits approximately 10 feet from the Altar during its sanctification and does not proceed into the Altar area until the Warden has sanctified the Service Conductor.
Jerimoyamah — the God of Joy who makes promises and fulfills them.
Jerimoyamah is one of the sacred expressions found in CCC worship. The processional hymn presents a heavenly scene in which the host of angels are full of joy in Heaven and praise God with joyful songs.
The meaning becomes clearer when considered alongside CCC Hymn 133, which calls upon worshippers to thank “the great God Jerimoyahma” for fulfilling His covenant and promise.
Together, these strands give the expression its fuller sense: joy in Heaven → praise of God → God's covenant and promises → their fulfillment. For this guide, the working meaning is “The God of Joy who makes promises and fulfills them.”
Jerimoyamah accompanies both the procession into the Sanctuary and the recession from it.
The hymn Yah Rah Sarah is sung for the lighting of the candles. The Service Conductor continues to stand and wait until the Warden sanctifies the Service Conductor with water. The Service Conductor may then proceed to the Altar but remains standing until the next hymn.
Yah Rah Sarah is a revealed CCC hymn associated with the lighting of the candles. Its meaning is “Kindle the Light Divine from Heaven above.”
CCC teaching traces the hymn to a revelation received through Mawunyon, one of the early figures through whom elements of CCC worship were revealed.
The lighting of the seven candles forms part of CCC's revealed entrance into worship. CCC teaching connects the seven lights with heavenly imagery concerning the seven Spirits of God and Christ, the Lamb of God.
As the hymn calls for the Divine Light from Heaven above, the candles of the Altar are lit.
The congregation sings “Yah Rah Mah, Hi Yah Rah Mah” three times. The Service Conductor and congregation kneel.
Yah Rah Mah carries the meaning “Oh come unto the Lord” / “Come, let us draw near unto the Lord.”
In the opening movement of CCC worship, the congregation has entered the Sanctuary with Jerimoyamah, and the Divine Light has been kindled during Yah Rah Sarah. The congregation now kneels while singing the call to come unto the Lord.
The opening sequence therefore moves through:
Jerimoyamah — Procession into worship
↓
Yah Rah Sarah — Kindle the Divine Light from Heaven
↓
Yah Rah Mah — Come unto the Lord
↓
The Bell — Holy, Holy, Holy
This is a helpful presentation of the actual sequence and meanings, not a separately revealed four-part formula.
While kneeling, the Service Conductor slowly rings the bell: 3 rings × 3 sets.
Congregation, after each set of three rings“Holy, Holy, Holy unto the Lord God of Hosts.”
The ringing of the bell is part of the revealed mode of worship of the Celestial Church of Christ. According to CCC teaching, this practice was revealed to Pastor-Founder Rev. S.B.J. Oshoffa seven years after the birth of the Church. In the revelation, the bell was rung three times and the worshippers knelt, bowed toward the ground and proclaimed: “Holy, Holy, Holy to the Lord God of Hosts.”
The bell and response were performed three times, establishing the pattern that became part of CCC worship.
CCC teaching also connects the congregation's proclamation with the heavenly worship described in Isaiah 6:3 and Revelation 4:8. This portion of the service belongs to adoration before the holiness of God.
CCC teaching also places importance on worshippers arriving before the opening bell, so that they enter into this movement of worship together with the congregation rather than after it has begun.
Confession & Sanctification (7–9)
The Service Conductor calls Eyiba three times.
Congregation, after each call“Holy”
The Service Conductor then leads Psalm 51.
The CCC Constitution records the Holy Name as Eh-Yibah — Oluwa Alanu, meaning “Merciful Lord / Lord of Mercy.”
CCC teaching identifies this portion of worship as Confession of Sins and connects it with Isaiah's encounter with the holiness of God. First comes the proclamation “Holy, Holy, Holy” (Isaiah 6:3). Then Isaiah, confronted by God's holiness, recognizes his own uncleanness (Isaiah 6:5).
CCC teaching explains that, like Isaiah, the congregation is led by the Service Conductor to confess its sins, beginning with Psalm 51. The pattern is also consistent with Isaiah 1:16–18 and 1 John 1:8–9.
The movement is: adoration of God's holiness → recognition of sin → confession → cleansing and sanctification. Psalm 51 itself moves through mercy → confession → cleansing → renewal → restoration.
Following Psalm 51, the Service Conductor says “Gloria” and the Gloria is sung.
The Service Conductor offers a prayer specifically for forgiveness of sins and sanctification.
The congregation recites the Lord's Prayer.
The congregation stands to sing the first hymn. At the conclusion of the hymn, the congregation kneels.
Thanksgiving (10–12)
While the congregation is kneeling, the Service Conductor calls Agashadua three times.
Congregation, after each call“Holy”
The Service Conductor then reads one of the following Psalms prescribed in the CCC Order of Service: Psalm 100, Psalm 111, Psalm 113, or Psalm 125.
The CCC Constitution records Agashadual — Oba Olusegun, meaning “King of Victory / Victorious King.”
The Service Conductor offers the prayer of thanksgiving.
The congregation stands to sing the second hymn, within the thanksgiving movement of the service. At the conclusion of the hymn, the congregation kneels.
Intercessory Prayer (13–17)
Three members lead the congregation in prayer, in ascending order of rank. The third member is usually an elder from the Altar. The prayer intentions are the same on Wednesday and Friday.
First Member — MaleThanksgiving and Favor from God
Second Member — FemalePower and Victory
Third Member — Male, usually an elder from the AltarBlessings and Church Progress
The Three Members' Prayer begins the intercessory portion of the service. CCC teaching connects this portion of worship with 1 Timothy 2:1–3, which calls for prayers, intercessions and thanksgiving to be made for others.
The prayers proceed in ascending order of rank, concluding with the highest-ranking of the three members, who is usually an elder from the Altar.
The congregation stands to sing the third hymn. At the conclusion of the hymn, the congregation kneels.
The congregation enters Silent Prayer. Maximum duration: 5 minutes.
Silent Prayer is the personal-petition portion of the intercessory prayers. CCC teaching compares it with Hannah's silent prayer in 1 Samuel 1:13. During this time, each worshipper personally presents his or her petitions before God.
Approximately 20 seconds before the end, the Service Conductor warns the congregation that Silent Prayer is about to conclude. At the end, the Service Conductor brings the prayers to a close with: “Amen, Amen, Amen in Jesus' name.”
The Service Conductor calls ELI YABAH three times.
Congregation, after each call“Holy”
The Service Conductor then reads the prescribed Psalm 20 text.
Older CCC materials preserve different forms of this Holy Name, including Eli-Bamah-Yabah and Eli Bamah. However, a teaching published by Celestial Church of Christ Worldwide states that Pastor-Founder Rev. S.B.J. Oshoffa corrected the expression before his passing and that the form to be used is Eli Yabah.
That CCC teaching connects the removal of “Bamah” with Ezekiel 20:29 and its association with idolatrous worship. The corrected form given by that source is ELI YABAH, with its meaning given as “Lord of Holy Spirit, the defender of all Angels.”
For historical context, the Hebrew word bāmāh means “high place.” Biblical high places became strongly associated with improper and idolatrous worship — the point being communicated is the CCC correction and its association with idolatrous high-place worship.
The current Order uses ELI YABAH.
After Eli Yabah and Psalm 20, the Service Conductor offers a short prayer asking God to accept the Silent Prayers rendered by the congregation.
CCC teaching describes this prayer as a Prayer of Agreement and connects it with 1 Samuel 1:17. After Hannah had prayed silently, Eli responded to her petition with a prayer that the God of Israel would grant what she had asked.
The CCC sequence similarly moves through: individual Silent Prayer → Eli Yabah and Psalm 20 → the Service Conductor asks God to accept the congregation's petitions.
“Prayer for God to Accept the Silent Prayers” describes what the Service Conductor actually does. “Prayer of Agreement” describes its function in CCC teaching.
The Word (18–22)
The congregation sings the fourth hymn. This theme is used for both Wednesday Mercy Day and Friday Power Day.
There is one Bible lesson in the Wednesday/Friday evening service.
After the Bible lesson, the congregation kneels and the Service Conductor says “Gloria.” The Gloria is sung.
Announcements are made when applicable.
The congregation recites the Apostles' Creed.
The preacher offers a short prayer before delivering the sermon. The sermon follows.
Following the sermon, a short prayer is offered concerning the Word that has just been delivered. This may be offered by the Service Conductor or an appointed member consistent with the Order being followed.
Offerings & Closing Worship (23–24)
The collection is received.
The Service Conductor offers a short prayer over the collection for God's acceptance and blessing.
The Thanks Offering and Church Offering follow as applicable. See Offerings & Giving for more on CCC giving.
The closing hymn may reflect the day's emphasis. If there is no Thanks Offering, the service proceeds according to the existing Order into the closing hymn.
Benediction & Recession (25–31)
The closing prayer is offered by the woman highest in rank.
The congregation recites the Lord's Prayer.
The Gloria follows.
The Grace is pronounced by the Shepherd or most elder male, according to the Order being followed. 2 Corinthians 13:14
Seven Hallelujahs are proclaimed toward the four corners, in the established directional sequence: East → West → South → North.
CCC teaching connects this practice with biblical imagery including Joshua 6:20 and Psalm 75:6 — a connection made in CCC teaching rather than an exact practice prescribed by Scripture itself.
The recessional uses Jerimoyamah.
At the doorway, the Service Conductor offers a short closing prayer followed by the Grace.
The Seven Hallelujahs are proclaimed toward the four corners once again. This concludes the Wednesday/Friday Order of Service.