When a new pastor is ordained or installed in a congregation, much celebration usually occurs. Several ordained people might take part in the service. Councils of neighboring churches are invited to send representatives to witness the occasion. The official installation and/or ordination form is read and sometimes embellished with ministry symbols and several readers. Perhaps the choir presents music, or congregational singing time is enlarged. To add to this celebration, cake or even a meal may be served after worship!
In Psalms 42 and 43 the psalmist speaks of his anxious soul that is disturbed and would rather retreat than encounter the Lord God who is most worthy. The psalmist is assailed with doubts and confusion. His resolve is weak. Yet the psalmist has heard God’s call, and the deep longing of his heart is to hurry to worship the God who he knows loves him.
And so the two psalms oscillate between a confident approach and a doubting retreat. This shows itself in a kind of liturgical stammer, a conflicted hesitation that is not readily resolved.
It was the first Tuesday in September, the first day of school, the day to bless the children at AnchorPoint Christian School. As the opening chapel service was coming to an end, parents and grandparents, board members, teachers, and staff surrounded the children and pronounced a litany of God’s promises over them.
Do not get drunk on wine, which leads to debauchery.
Instead, be filled with the Spirit,
speaking to one another with psalms, hymns, and songs from the Spirit.
Sing and make music from your heart to the Lord,
always giving thanks to God the Father for everything,
in the name of our Lord Jesus Christ.
Over the last few years, and particularly in the last few months, I have noticed an increase in the discussion about and desire for more times of confession in worship. There was a time when churches were discouraged from “airing their dirty laundry” during worship because confession wasn’t seeker friendly. The corporate act of confession also didn’t seem to fit with our individualistic ideas of sin and responsibility.
At key moments in their history, God’s Old Testament people renewed their covenant relationship with God. The following service is based on one of those moments as chronicled in Joshua 24. It invites the congregation not only to remember but also to rehearse and reenact the story as their own. Some congregations find such a rehearsal of God’s covenant particularly meaningful as they transition into a new year.
Scripture: Joshua 24:1
While candlelight services often take us through the Christmas story with opportunities to sing beloved carols, this service is unique in that it focuses on our wilderness. So many of us relate to that dry place, that dark place, that lonely place, a place of despair, of yearning. The world around us is such a place, and it is to such a place that Christ came to be our Light. This service provides a beautiful and meaningful way to approach Christmas.
For centuries, John 1 has offered the church perhaps its favorite Advent text outside of the birth narratives of Luke. But have we ever stopped to think about what was going through the mind of the author when he chose the word logos (word) to describe Jesus? Perhaps we are so used to the strange choice that we don’t realize how inscrutable it sounded the first time Western ears heard it. But make no mistake: it was utterly clear and eminently meaningful to John’s original audience.
Every fall as we approach the Advent and Christmas seasons, I find myself searching for an entry point to these annual celebrations. What will “ignite” the planning process? Which idea, word, image, or song will come to mind and become the foundation of the eventual Advent chapel service at school or Christmas Eve celebration at church?
This Psalm 23 litany is designed to be read by people from three different generations—whether from the same family or from different families. It provides a low-stress way for people of all ages to participate in the worship service. This litany would also be a beautiful addition to a family reunion, funeral, or even a wedding.
The three parts are indicated like this:
Gen 1 = first generation person
Gen 2 = second generation person