What do Lent, Good Friday, Easter, the psalms, and caring for God’s creation have in common? Two things: they are all themes present in this issue of Reformed Worship, and they all have to do with living “in the tension.”
What do dead sheep, bloody doorposts, stone-ground flour, bread, and tents have in common? Each of these were visual aids that God gave to his people to draw them into a full-bodied relationship with himself.
Q:Are there ever instances in which it could be appropriate for people to celebrate the Lord’s Supper using a video feed over the Internet, especially for small rural churches in northern Canada that are separated by miles yet served by only one pastor? Could that be considered a real celebration of the Lord’s Supper?
Over the nearly sixteen years when I was preaching two new sermons every week, I dipped into the Revised Common Lectionary only sporadically. Typically I’d turn to Lectionary texts for Advent or maybe for Lent, especially if I had no fresh ideas for a sermon series. However, since coming to Calvin Seminary seven years ago, I use the Lectionary every week as the basis of the sermon-starter articles some colleagues and I have been posting on the Center for Excellence in Preaching website every Monday morning.
We all have scars, from the unsutured nicks of our childhood to long gouges left on a chest from bypass surgery, to the empty rippled space from a mastectomy. Some scars are readily visible; others are hidden and remain hidden from embarrassment or reticence.
And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever-increasing glory, which comes from the Lord, who is the Spirit” (2 Cor. 3:18).
We all have a story to tell. But as Christians, our story is God’s story. We are called to tell our stories in order to tell “the old, old story of Jesus and his love.”
Honest faith requires expressions of lament. Most of us do not have to ponder too deeply to realize that something is wrong; the world’s not all as it should be. However, this feeling, this sense of discomfort and frustration, is not often expressed in our worship. Shouldn’t we be able to express ourselves honestly in worship, asking God the difficult questions—the ones that keep us up at night due to our lack of satisfying answers?
During Holy Week we often focus on the “red” storyline of Christ’s shed blood offered as atonement for our sins. This is the central message of the cross. However, both before and beyond the cross is a bigger, grander, “greener” story of redemption that highlights the “red” storyline even more.
This service was originally designed to be a chapel service at Unity Christian High School in Hudsonville, Michigan, during Holy Week, but it could be expanded into a full worship service by adding elements like a sermon, offering, and time of confession/assurance. It could also be adapted for use at any time during the year when there is an emphasis on God’s marvelous creation.
(On stage: Speaker 1 and men’s chorus.)
Here are eight worship services on the theme of creation. The general idea for the worship services was originally inspired by a seminar with Tim Brown on his book The Seven Pillars of Creation, although the worship services developed in a somewhat different direction than the book.
For each service, you are encouraged to adapt the prayers of the people to fit the needs of your congregation.
Here’s a summary of the themes and Scripture passages for each of the eight services.
The sun threw its first gloriously warm beams of the spring season upon the singing birds, busy trucks on the downtown street, a neighborhood band rehearsing somewhere out of view. Children scampered eagerly over the playground across the street as we gathered from our homes, schools, and places of employment.
The seasons of Lent and Easter bring countless images of our Lord’s suffering, passion, and resurrection. What better way to capture the significance of this image-rich season than through these songs with their rich texts and music?
If Palm Sunday occurred today, how might it be covered by the media? That was the question I found myself asking as I was preparing for Palm Sunday and thinking about the gospel reading. My answer to that question comes in the form of the following Palm Sunday “broadcast.”
While reading Tim Keller’s book Counterfeit Gods and contemplating a series of messages on idolatry during the Lent season, I realized that perhaps each violation after the first two of the ten commandments (you shall have no other gods; you shall not make idols) points to some expression of idolatry. And then I read Keller’s reference to what Martin Luther wrote in his Larger Catechism: “The fundamental motivation behind law breaking is idolatry.”
Our church was looking for some new banner ideas for Lent and Easter. We decided to create two banners—one with an image of a crown of thorns, and another with an empty tomb. Here’s an outline of the process we followed.
Confessions of faith come in many forms, from traditional ecumenical creeds like the Apostles’ Creed to personal testimonies. The following is an exposition on the resurrection and what we believe about that historical event. It is appropriate to use anywhere a typical creed would function in a worship service, but it is especially appropriate for use on Easter Sunday during a service celebrating the resurrection.
Q. I’ve heard that baptism and Lent are supposed to go together, but I don’t know why, and I haven’t noticed any such connections made in my church. Should there be?
We are a church relishing in the resurrection. I like to think that Mary Magdalene and the other Mary who heard the good news of Christ’s resurrection did not simply hurry off to tell this exciting news, but that they danced. “They came to him, clasped his feet and worshiped him” (Matt. 28:9). How could they have kept still?
This article is the third in a series introducing “Worshiping the Triune God,” a working document published after the inaugural meeting of the World Communion of Reformed Churches (WCRC) in June 2010. (For parts 1 and 2, see RW 100 and 101.)
If you’ve been anywhere near a computer in the last decade, you’re familiar with the phenomenon called “going viral.” It’s what happens when email inboxes, websites, and social networks light up like postmodern switchboards at the discovery of something new: the video of the cat doing that thing, the unexpected hit single, or that new author nobody’s ever heard of before who’s written something incredible. Suddenly, with unprecedented speed, everybody knows about it.
Historically, Christians have used some verses from the gospel accounts of Jesus’ suffering to figuratively bludgeon Jewish people. But does our awareness of this historical misuse of Scripture make any difference in the way we plan and lead worship, especially during Lent and Holy Week? Can we apply some principles to dealing with those “troubling tellings” while still taking the Scriptures very seriously?
The following service was designed to be part of an arts week at Regent College. The readings were organized by Stacey Gleddiesmith and Robert Lockridge. The service was coordinated by Stacey with help from Aminah Al-Attas Bradford, Robert Lockridge, and Andrea Tischer. Various Regent College students and faculty members contributed their artistic talents for this service as we sought to exegete and communicate the text of Psalm 22 through various art forms.
Call to worship: Spoken prayer 1
Symbols, shapes, and colors help us to visually embody the Christ story and spiritual truths of Holy Week. As artists reveal these biblical images through paint, glass, photography, or mixed media, we visually relive Jesus’ last earthly days in Jerusalem. This was the purpose of Trinity’s first arts festival, “A Celebration of Christ-centered Arts,” a two-day event held on Palm Sunday weekend in 2009. The festival was open to the public all day Saturday and on Sunday afternoon. The art also became an engaging part of our Sunday worship service.
While Isaiah 53 was written with the captivity of Israel in mind, its verses contain a prophetic account of the sufferings of Christ, including the design of his sufferings. Jesus suffered for our sins, in our place. This atonement is the only way of salvation. By his sufferings Jesus purchased for us the Spirit and grace of God. We will endure if we love him who has first loved us.
This service was designed to include the following elements:
The following service was part of a Passion Week emphasis in Trinity Western University’s thirty-minute campus chapels in the spring of 2010. Our intent was to “watch and pray” with Jesus: to listen to the prayers of his heart at this most crucial time in his passion, and thus, as the disciples longed to do, be taught to pray. To do this, we interwove Luke’s record of the Gethsemane prayer with the High Priestly prayer in John 17. The overall spirit of the service was contemplative, with lots of room for silence.
The following article, though not typical for Reformed Worship, is well worth spending some time on. Pastors, musicians, and worship planners alike can benefit from considering the pairing of text and tune and the challenges that arise from a plethora of choices. In addition, several denominations are in the process of developing new hymnbooks for congregational song. This series of articles provides a glimpse of some of the detailed discussions that take place when considering the pairing of texts and tunes.
There on the pulpit, my sermon was dead. Again. It was just too much: too heavy, too complicated, too cumbersome. It had given up its Holy Ghost. But I carried it up there to preach anyway. The truth is, after twenty years of preaching, I got lost for a while, and I preached a lot of roadkill.
For the sake of my soul and for the souls of my hearers, I’ve identified three forces from within and without that were killing my sermons before God made me able to breathe life into them again.
My God, my God, why have you forsaken me?” Psalm 22, one of the greatest laments in the psalms, begins with this poignant cry of Christ on the cross. The Jews who had gathered at the foot of the cross (whether to mourn or to mock) would have heard these first few lines of the psalm and been led by their theological training to recall the psalm in its entirety. It is as if Jesus spoke the entire psalm as he hung in agony on the cross—proclaiming both his profound identification with a suffering world and the unlikely victory his suffering would produce.
What language shall I borrow to thank you,
For this, your dying sorrow, your mercy
Lord, make me yours forever, a loyal servant true,
And let me never, never outlive my love for you.
—Medieval Latin poem
Q We hear a lot about people “giving things up for Lent.” What implications might this practice have for corporate worship?
A Individuals often go without a certain food or activity as a way to make Jesus’ journey toward the cross more prominent in their life. But perhaps congregations could consider similar practices or emphases communally.
The Worshiping Body: The Art of Leading Worship
by Kimberly Bracken Long,
Westminster John Knox Press, 2009. 130 pages.
For this litany David Gambrell took Psalm 22, a traditional psalm for Good Friday, and interspersed it with quotes from The New York Times (Good Friday, March 21, 2008). Consider putting together a similar service using current news articles. You could use two readers—one for the psalm quotes (in italics) and one for the news quotes (roman)—or use many readers by having
different readers for each of the news quotes.
Psalm 22. For the director of music. To the tune of “The Doe of the Morning.” A psalm of David.
Reformed Worship to Celebrate 100th Issue
The staff of RW has been working hard in anticipation of our 100th issue, which marks twenty-five years of sharing worship resources and articles. That issue will be dedicated to the theme of celebration and joy, with resources from the book of Philippians. If you have resources related to any of those topics, please send them to us by December 1, and we will be happy to consider them for inclusion in that issue.
Props and Set
Eleven medium-size rocks, ten on a large black cloth at stage left and one at front, center stage. Metal wheelbarrow at back, center stage. Wooden cross, stage right. Lighted Christ candle on a high table next to Narrator.
Narrator; Person (dressed in black and wearing black gloves); Judas; Jesus; False Witnesses; High Priest; two Servant Girls; Peter; Observer; Pilate; Crowd (can be made up of False Witnesses, two Servant Girls, and Observer); Soldiers
Jesus turned to Peter and said, ‘Get behind me, Satan! You are a stumbling block to me; you do not have in mind the concerns of God, but merely human concerns’” (Matt. 16:23).
When I read that verse, my first response is that I want that kind of wisdom to rightly discern what is not of God. But then Jesus goes on to say to his disciples, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me” (v. 24).
As a culture we enjoy a rich verbal component to our worship. We read Scripture, offer praise and petition, listen to sermons, and share our celebrations and concerns. Some of us are more comfortable using words to express our response in worship, while others are more at ease with images (see the article “A Creative Communion” by Eric Nykamp, p. 18.)
This service of Scripture, song, and Supper is intended for use on Good Friday. It is designed to help people walk with Jesus to the cross during his Passion as they hear various passages of Scripture from Luke’s gospel, ideally read by people of various ages. Sections marked TWS are from The Worship Sourcebook, available at www.FaithAliveResources.org.
Call to Worship
A van-load of Southern Baptists from the hills of West Virginia drives 160 miles to meditate on a Stations of the Cross art exhibit—twice? What’s wrong with this picture?
There are different kinds of gifts, but the same Spirit distributes them. There are different kinds of service, but the same Lord. There are different kinds of working, but in all of them and in everyone it is the same God at work (1 Cor. 12:4-6).
Easter Sunday celebrations are one of the high points of our Christian faith and worship. As such the worship planned for this day ought to be particularly festive. While there are many ways to heighten the festivities through visuals and movement, music is of particular importance on this day—especially music that includes trumpet and brass. Gathered below is a compilation of music for your consideration, including commentary about its difficulty level and other helpful information.
*Denotes optional timpani accompaniment.
None of these songs can be called traditional hymns. Three of them are very short—just right for inviting churches (and schools!) to introduce them to children and for repeated use by the congregation during Lent or Eastertide. The other two songs are longer; they’re directly tied to Scripture passages scheduled for Year C in the Revised Common Lectionary that begins with Advent 2009.
Some time before Lent our pastor, Al Van Dellen, announced the theme of his Lenten messages: “Crucified—by My Hand.” The topics were Judas, Nicodemus, Peter, and the Centurion. I immediately thought of the wonderful readings from the drama “We Were There” by Marla Ehlers (see RW 58). We used Ehlers’s portrayals of Judas and Peter on the appropriate Sundays, and I wrote readings for Nicodemus and the Centurion, along with a service plan for the Centurion. I’m hoping others may find these useful!
Celebrating Easter with the Song of Songs may seem to be an unlikely pairing at first. But since we proclaim Christ as the consummate lover of the collective church and the individual soul, what could be more natural?
In our church, two very different things came together to form the idea of a text message worship experience.
First, my fellow high school youth group leaders and I noticed that we spend a lot of time “policing” cell phone use during youth group events. Kids are constantly texting each other, even when they’re sitting just a few feet from each other! Second, we wanted to try making the season of Lent—and particularly Holy Week—more of a focus for our students.
This year I have enjoyed participating in events celebrating John Calvin’s five hundredth birthday in Pittsburgh, Toronto, Grand Rapids, and Montreat. I’ve been pleasantly surprised by the keen interest in Calvin’s approach to worship. Here are brief answers to some of the most commonly asked questions I’ve received during these celebrations.
Q What are some of the biggest differences between being a Christian in Geneva in the sixteenth century and being a Christian in North America today?
Sing with the World: Global Songs for Children
Compiled by John L. Bell and Alison Adam. Glasgow: Wild Goose Resource Group, Iona Community, 2008. GIA Publications, Inc., exclusive North American Agent. Spiral song book (G-7339) and CD (CD-771). To order go to www.giamusic.com or call 1-800-442-1358.
Imagine you are Job. What are you thinking, feeling, and experiencing as you live through the loss of your property and your family? How do you experience the grief and then the questioning of your friends? How do you relate to God?
Imagine you are the centurion watching yet another crucifixion. But this one is different . . . why? How does it feel to be forgiven by the one you have put to death? What do you make of the eerie darkness and the earthquake?
Imagine you are Mary. Your heart is crushed by the sight of your son dying. How do you bear it?
CRC/RCA Hymnal Gets a Name!
Lift Up Your Hearts: Psalms, Hymns, and Spiritual Songs is the name of the hymnal to be published by Faith Alive Christian Resources in 2013.
In our planning discussions the term “heart songs” comes up repeatedly. It is our prayer that the songs in this collection will represent the songs that reside in the hearts of people. These heart songs can be confessions, praises, laments, words of adoration, and psalms and contemporary, global, ancient, or hymn-like.
The comforting smell of baking bread may evoke childhood memories of your mother’s kitchen or remind you of leisurely Saturday mornings sitting at the local bakery with the newspaper and a cup of coffee. But few people associate that lovely aroma with church services, even though bread figures prominently in worship.
Saturday night, the night before Easter, about forty-five of us gathered in the dusk in the narthex outside the sanctuary doors. We settled ourselves and began to gather our hearts for worship—a new service—a kind of modified Easter Vigil for us to try. The sanctuary doors opened to reveal a path of light—tiny votive candles perched on the side of each pew—making a pathway of light through the dim and dark sanctuary.
Have you ever dined with a Muslim? Or with a person from South Africa? Ever shared a meal with a homeless person or with the mayor of the town or city where you live? The answers to these deceptively simple questions communicate more about our “social capital” than we might at first expect.
In recent years the term “social capital” has become a buzz phrase with many different definitions. Most of these definitions refer to human relationships within society and distinguish between three different kinds of social capital: bonding, bridging, and linking.
Many churches drape a strip of cloth on the cross in their worship space during Lent. Sometimes a black cloth for Good Friday is changed to a white cloth for Easter. Amazing, isn’t it, how making such a small addition to something we’re so used to seeing can be so noticeable!
The visual presented here builds on this idea but adds a bit of coarseness and texture to your cross, which, if your church is anything like mine, is a finely polished and architecturally appropriate symbol of the blood-stained boards our Savior was hung on.
[During this service, the sanctuary doors will remain closed. The ushers stand outside the doors to encourage people to enter the sanctuary in reverent silence.]
Call to Worship: “Be Still, for the Presence” SNC 11 Stanza 1, sung by soloist
Scripture Reading: selected verses from Psalm 38
The story of Job is the story of a man who lived long ago and far away in the country of Uz. But it is also the story of every person who has ever tried to make sense of undeserved suffering and the seeming absence of God. It’s a powerful story of deep faith in tragic times.
The book of Job challenges our ideas about how life should be lived and who God is. The story seizes us, demands our imagination, and refuses to let go until we have wrestled with the same life-shaping questions that haunt the main character.
It’s no secret that students are attracted to visual media. Images from television, video games, mobile phones, and the Internet saturate their days and nights. They use images to communicate with their friends. They learn with visuals in the classroom. They entertain themselves with pictures and animation.
This Good Friday service focuses on Mark 14-15. As Jesus cries out from the cross, the curtain of the temple tears from top to bottom, opening the way into the Holy of Holies. The service begins with the Old Testament background of the tabernacle and temple and culminates in communion in the most holy presence of God, not just for the High Priest, but for everyone who comes by way of the cross.
What did Jesus mean when he said “It is finished”? This readers’ theater examines the multiple meanings of that phrase. It would work well in any Good Friday service, but is especially appropriate as part of a service on the Last Words of Christ (see RW 14 and 78 for service ideas on the Last Words). —JB
[As readers’ theater begins, a cellist plays “Man of Sorrows” in the background.]
Our worship planning team decided to present the story of Jesus’ betrayal, death, and burial from the perspectives of those who were there. We chose six characters from the passion narratives and asked six people from the congregation to tell their stories. They were encouraged to immerse themselves in their character by reading the Scripture passage and by familiarizing themselves with the dramatic reading—even memorizing it, if they chose.
This service is designed for use on Good Friday, but it would also be appropriate for use throughout the Lenten season. As it stands, the service runs about forty minutes, although it could be lengthened by the addition of extra anthems. We used one reader for the Scripture lessons and different readers for each of the reflections, although it could also be done the other way around. Scripture readings were taken from The Message.
Call to Worship
For a mid-sized city with a thriving downtown arts scene, the annual Celebration of the Arts in Grand Rapids, Michigan, may seem like just one more art show on a busy cultural calendar. But art lovers are often taken aback when they learn who’s behind this event. The Celebration is entirely hosted, promoted, and run by a church—First United Methodist Church, a Gothic church building on Fulton Street in the heart of the city.
One ordinary Sunday morning, I sat in my pew praying customary words of confession and hearing familiar words of assurance. My pastor announced, as he did every Sunday, “God assures us with these words of pardon . . .” But at that moment, the words surprised me. Immediately, I turned to my wife and whispered excitedly, “Pardon! That’s an image of the atonement!”
Praise him with the sound of the trumpet:
praise him with the psaltery and harp.
Praise him with the timbrel and dance:
praise him with stringed instruments and organs.
Praise him upon the loud cymbals:
praise him upon the high sounding cymbals.
—Psalm 150:3-5, KJV
Music and weddings go together hand in hand—in fact, music gives voice to the celebration in ways no other medium can! While the church considers weddings to be private family events, the gathered guests, who function as the congregation, can and should have opportunity to praise God joyously, pray for the bride and groom’s new life together, and encourage them with Scripture. Much of this can happen in song!
Q Some people in our church want to sing more psalms. I often respond by saying that we sing songs with verses from the psalms all of the time. Why doesn’t this satisfy them?
by Karl Barth, trans. David Carl Stassen. Westminster John Knox, 2008. 80 pages.
Karl Barth was one of the most profound and challenging Protestant theologians of the twentieth century. He devastatingly critiqued the liberal theology of his day and inaugurated a counter-movement that came to be known as “neoorthodoxy,” forcing the theological world of Europe and North America to consider anew what it would mean to take a sovereign God seriously and respond to him in the present day.
Every time our worship planning team faces another major season of the church year, the same nagging worry creeps into the back of our minds: Can we come up with any new creative ideas for this season? You’ve probably been there too (which is why you’re cruising this periodical for ideas, right?).
Every year I stick to my guns and assure the team that all we need to do is open ourselves up to the Holy Spirit, listen with curiosity to the pastor’s ideas for the next sermon or series, and be faithful in collaboration.
The copyright information for the song I Want to Walk as a Child of the Light (RW 89, p. 18) failed to credit Greg Scheer as the arranger. Our apologies to Greg for this oversight.
Several years ago when I was teaching Sunday school for twelve- and thirteen-year-olds, my class was looking for a Palm Sunday reader’s theater to perform for the congregation. We specifically wanted something that would give worshipers an idea of what people along the route were thinking as Jesus entered the city. After checking out several drama websites and not finding anything, I decided to write a reader’s theater script. We have since performed this drama with both children only and adults only. You may use simple costumes or have all the actors dressed in black.
Questions on the Apocrypha
The following e-mail exchange took place between an RW reader and James Payton, the author of the article on using material from the Apocrypha in worship (RW 89, p. 40)
When I was growing up, there was no such thing as Lent—at least not in my church. We did know about Palm Sunday. That was the day the Sunday school kids made palm branches out of paper, though we didn’t do the whole processional with palms that is so common today. And of course we went to church on Good Friday and Easter. But I didn’t hear of Lent, Ash Wednesday, Passion Sunday, Maundy Thursday, and the Easter Vigil until my college years.
“Those who cling to worthless idols forfeit God’s love for them. But I, with shouts of grateful praise, will sacrifice to you. What I have vowed I will make good. I will say, ‘Salvation comes from the LORD.’”
“A wicked and adulterous generation asks for a sign! But none will be given it except the sign of the prophet Jonah.” “And now one greater than Jonah is here.”
—Matthew 12:39, 41
I don’t know if your church has a projection system in the sanctuary, but the questions and comments I’ve received suggest that if you don’t already have one, you may soon. Because these systems can be used well or poorly, here are eight basic rules to keep in mind when preparing visual presentations for projection during worship.
In addition to teaching and praise, the psalms can be a great resource for prayer. Those appointed by Year B of the Revised Common Lectionary lend themselves particularly well to that. What follows are examples of the psalms for Year B used as building blocks for prayers of the people for Lenten Sundays.
One of the unique things about this Good Friday service is the interweaving of Psalm 22 throughout the account of the crucifixion. By quoting the first verse of this psalm while he was dying on the cross, Jesus was really pointing to the message of the whole psalm. Notice the movement in the psalm from a cry of despair—“My God, my God, why have you forsaken me?”—
to a proclamation of praise—“He has done it!” —JB
The Revised Common Lectionary offers a three-year plan of Scripture readings (Years A, B, and C). The Lectionary does this so that once every three years, public worship services can include readings from every book of the Bible.
Every few years it happens, often around Easter. Questions about the life and ministry of Jesus are still so interesting to so many people that one, two, or even three of the major weekly newsmagazines in America will run cover stories about him. Few celebrities get their faces on the covers of such magazines all in the same week. Yet centuries after his death and resurrection, Jesus still generates a lot of press—not only for what he did or said but for the core question of who he is.
Easter Sunday is usually the day churches are as full as they ever get. So it’s a great opportunity to express the good news of Christ’s resurrection in a powerful way. This dramatic Easter presentation has a strong scriptural foundation and it engages worshipers in a creative, participatory manner. You can and should adapt it to suit your sanctuary and congregation, using, for example, more or fewer volunteers or different symbols. We’ve used this format both as a sunrise/Sonrise service and at the regular worship hour.
This is the second in a series of articles about encouraging faith formation in your congregation’s worship.
You may be wondering why we chose to profile Mars Hill Bible Church, since usually we profile churches within the Reformed tradition. Mars Hill, led by Rob Bell, has a national reputation for being a growing, leading-edge church. While many churches are grappling with the seeming exodus of their young adults, Mars Hill and churches like it are attracting young adults in droves. That led me to wonder what it was about Mars Hill that appealed to young adults, and what we can learn from that church.
In RW 85, Corwin Smidt wrote an article on politics and worship from a United States perspective (“Pulpit Politics: Are They Oil and Water?” RW 85). This time we’ve invited a couple of Canadians to give their perspective on the same topic.
God sees the plight of refugees. He hates the injustice that leads to their displacement from home and country. The church, called to emulate God’s character, must also care about the hardships of refugees. One way to do so is to incorporate into a worship service a celebration of God’s just character and a call to care for refugees by performing this drama.
Q My cousin’s church now celebrates communion early in the service before the kids leave for children’s church. Is there anything wrong with that? Wouldn’t that be a good plan for those of us hoping to incorporate children more fully in the sacrament?
In his fine book The Return of the Prodigal Son, Henri Nouwen describes how and when he first saw Rembrandt’s painting by that title:
Solid. According to an online dictionary, solid means, among other things, “being of a substantial character; not superficial, trifling, or frivolous; real or genuine; sober-minded; fully reliable or sensible.” Solid—it’s a good word; a solid word.
It’s about halfway through the Sunday morning service, and Pastor Tim is standing at the communion table holding a loaf of bread in his hands. He is about to bless the bread, break it, and share it with God’s people. He is feeding the flock of God.
Earlier in the service he fed the congregation by reading and expounding on God’s Word. After that he invited them into prayer for the church and the world. Word, prayer, and meal—these are food for the flock, means of grace. And they are the place where pastoral care begins.
The handbell choir may be the ultimate expression of music-making as a community of believers. The ensemble cannot function without each individual; at the same time, the contribution of each individual is meaningless apart from the whole. This reality, however, makes supporting a handbell choir difficult for churches that simply cannot enlist enough qualified ringers to rehearse on a regular basis.
Lord’s Supper Responses from Readers
Previous issues of RW invited readers to share reflections of their participation in the Lord’s Supper as well as creative expressions of the teaching related to the Lord’s Supper. Included below are some reader responses. Please continue to send us your thoughts and creative ideas in anticipation of RW 88, a theme issue on the Lord’s Supper.
The service of Tenebrae, meaning “darkness” or “shadows,” has been practiced by the church since medieval times. Once a service for the monastic community, Tenebrae later became an important part of the worship of the common folk during Holy Week. We join Christians of many generations throughout the world in using the liturgy of Tenebrae.
Tenth Anniversary of CICW
The staff of Reformed Worship would like to congratulate our ministry partner the Calvin Institute of Christian Worship on the occasion of its tenth anniversary. We are very grateful for the way God has used the CICW to promote a healthy dialogue and practice of worship, and we’re grateful for its ongoing support of Reformed Worship.
This service presents a dramatic reading of Matthew 26 and 27 with an introduction from Matthew 21. A narrator reads all the sections that tie the dialogue together. Songs are used at the end of each logical sequence to bridge to the next section.
Good Friday is a day of confrontation, a day when the forces of hatred and evil tried their best, or rather, their worst, to destroy Jesus. This is no “warm fuzzy” worship service. Instead it dramatically challenges participants to experience the reality of Christ’s crucifixion through all five senses, so the significance of Christ’s sacrifice is not only understood but felt. Here we acknowledge the ugliness of sin and our own participation, through our sins, in Christ’s death. We are there when they crucify our Lord.
Lent begins in dust and ash: “Remember that you are dust, and to dust you will return.” Many an Ash Wednesday I have left worship and gone into grocery stores or ridden public transportation with ashes on my forehead. When I next glance at myself in a restroom mirror, I quickly wipe off the smudge. The dust is met with water and washes clean away.
During Lent 2004, our church focused on its furnishings as a way of learning how God uses the ordinary things in our lives to make the common holy.
This column has addressed the “cross/screen” dilemma once before (“There’s an Elephant in Our Sanctuary,” RW 79). Here you’ll find another proposed solution to the problem.
An artist I worked with some time ago said he would never include a cross in his art in any form. It was simply too powerful a symbol for him. At the time, I didn’t know how to respond. His reverence humbled me and changed the way I think about this most-recognized symbol.
This liturgy has three movements: confession, assurance, and rededication. It’s as though the reconciliation part of worship that is common in many Reformed churches is magnified to encompass the entire service.
Because I refer to him in the meditation, I used Saint Augustine’s words about finding rest in God as the opening sentences. This theme is immediately picked up again in the gathering hymn, especially in stanza 4. Another
communion hymn that echoes this theme is “In the Quiet Consecration” (PsH 302).
This sunrise service began with contemplative instrumental music. Because the service was held indoors, a picture of a sunrise was projected on the screen before the service and during each of the prayer/reading segments. Parts for Reader 1 were adapted from an Easter prayer titled “Lord God, Early in the Morning,” from Stages on the Way by John L. Bell and Wild Goose Worship Group © 2000, GIA Publications, Inc. p. 184)
Call to Worship: “Come into His Presence” CH 420, SNC 3, SFL 4, WR 119
This is the second of a two-part series on the church year. Part 1 presented a general context for the use of the church year and a brief introduction to the Christmas cycle. This installment will discuss the Easter cycle—the most ancient of the church’s celebrations—as well as the twentieth-century developments that have pointed us back toward this useful tool for telling the good news.
The three songs presented here are taken from the soon-to-be-released collection Singing the New Testament—a wonderful new resource based on texts from Matthew to Revelation and jointly published by the Calvin Institute of Christian Worship and Faith Alive Christian Resources. In RW 85 we introduced three Advent and Christmas songs from this collection. Here are three more songs: two from the gospels and one from Romans 8.
The Substance of Things Seen: Art, Faith, and the Christian Community
by Robin M. Jensen.
Eerdmans Publishing, 2004.
This book is part of the Calvin Institute of Christian Worship Liturgical Studies Series published by Eerdmans. The series is designed to promote reflection on the history, theology, and practice of Christian worship and to stimulate worship renewal in Christian congregations.
How do we use children’s art in worship without the result looking like the local grocery store coloring contest? You know—the ones where the same Easter Bunny is colored a thousand different ways, all of the entries are pasted on the wall, and the winners just happen to be from predetermined age groups and convenient regional representations of the town/city/state/province.
I think we can improve on this idea and incorporate the Crayola contributions of our kids into worship—with dignity!
Letters and E-mails
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I love the website. I’ve been a subscriber for many years and to have all of the back issues available on-line is invaluable. Thank you!
Jeff Allred, Macon, Georgia
RW ’s newly redesigned website features thousands of worship planning resources at your fingertips. Log on to access more than 1,700 articles on planning and leading worship from every RW issue since 1986. That’s twenty years’ worth of litanies, meditations, dramas, and other resources.
Seven pod groups from Grace United Church began meeting in June 2003 to plan worship services for Lent 2004 (for more on pods see RW 75). The theme for the season was “Covenants.”
Publishing is a strange thing. As I write this editorial it is the end of August. I have survived the heat wave that made its way across the United States and parts of Canada and I am enjoying the cooler temperatures. But when this issue is released it will be November. I can’t help wondering what the world will be like in three months. Will the conflict between Israel and Hezbollah be over? What will be going on in Iraq? How much will gasoline cost?
This chapel service was presented on Maundy Thursday at Unity Christian High School, Hudsonville, Michigan. The service was designed to present a continuation of the Christmas celebration into Holy Week. We wanted students to reflect on the truth of Christmas, that Jesus was born ultimately to die for us. We also wanted students to see the reality of the world into which Jesus was born—a world filled with sin and in desperate need of redemption. The dramatic reading reveals the depth of God’s grace—allowing his only Son to come into a world of darkness and death.
“Why is light given to one in misery,
and life to the bitter in soul,
who long for death, but it does not come,
and dig for it more than for hidden treasures;
who rejoice exceedingly,
and are glad when they find the grave?”
Our worship planning team sat around the table, discouraged by the personal suffering and global disasters surrounding us. As we thought about ministering to these needs, we were reminded that God uses suffering to refine our character. What better time than Lent to reflect upon our own hardships in light of Christ’s work on the cross?
A familiar feature of Advent and Christmas worship both at home and in church is the Advent wreath. Each Sunday of Advent another candle is lit, culminating in the lighting of the Christ Candle on Christmas Day.
Less familiar to many is the Lenten triad—an adaptation of the Advent wreath that can also be incorporated into individual or family devotions or used in congregational worship.
Eyes to See
Do you ever remember a time, walking in the woods or just looking out your kitchen window, when you saw the sun’s rays filter through the mist, casting a shadow between the branches of a pine tree? And you sensed hope in and through that light?
Do you remember a worship service when, just for a moment, passing the peace became more than a chore and you looked at your neighbor more clearly? And you sensed awe and delight in and through another’s eyes?
Even here, people come for a church service,” says Pastor Rob Knol, standing at the back of the gym of the Boys and Girls Club in Valparaiso, Indiana, where Daybreak Community Church has just completed its worship service.
Lent is a time for reflection on the Passion of Christ as well as on our own lives. As the visual ministry team at St. Timothy, our challenge was to bring the Passion of Christ to our congregation in a tangible, intimate, visual way. We also wanted the message of the Passion to progress weekly, reminding the congregation of the previous week’s message without taking away from the message of the day.
Though written from the perspective of Reformed churches that have Dutch roots, the challenges and suggestions found in this article are helpful across denominations.
Lift up your hearts!” “We lift them up to the Lord!”
This service was designed to be a full service of Word and sacrament. It was also designed to allow worshipers to share in the intimacy Jesus experienced with his disciples through foot washing and during the meal in the hours prior to his arrest and crucifixion.
Instead of using our more formal communion setting, we used two long, narrow handmade wooden tables that were placed in the space between the chancel and the front pews on either side of the center aisle. Each table was surrounded with chairs and set with a homespun cloth and baskets of grapes and bread.
The following service was planned by David Rylaarsdam for the profession of faith of his 10-year-old son, Andrew. The service clearly connects profession of faith with baptism and uses the font, pulpit, and table to lead Andrew through his profession of faith.
Song: “Be Still, for the Presence” SNC 11
Call to Worship (from RW 27:42)
We Celebrate Creation
God looked into emptiness and created all that is.
God spread out the earth in its diversity
with mountains and valleys, rivers and fertile plains.
There were patches of flood and fire,
of dryness and of vivid green,
embraced by the wind and sea,
a sun-filled landscape of hospitality.
And threading through it all, like weavings of golden hope,
were dreams of justice and compassion
and gentle streams of peace.
God gathers all repentant people into communion,
It is perhaps a sign of the times that I have recently received many questions about worship and politics. We live in an era of divided loyalties and deeply polarized rhetoric on many political issues. As I approach these questions, I am convinced that one of the worst things that can happen to worship is that it becomes politicized in ways that obscure the themes of God’s glory, the gospel of Jesus, and the work of the Spirit. In the United States, newspapers regularly offer us accounts of this happening in congregations on both ends of the political spectrum.
The three songs chosen for this Lent/Easter issue are all directly taken from Scripture or based closely on it. One is very short; you might call it a refrain. One is in a traditional hymn structure with a refrain, and one follows a more contemporary structure, also with a refrain.
This drama was designed to be presented by two middle-school age boys as an introduction to the season of Lent. It was submitted by Tom Vos, pastor of First Christian Reformed Church, Wellsburg, Iowa .
David: Hi, Tom! What’ve you been doing?
Tom: Hey, David! I’m all about basketball right now. You too?
David: Yeah, it’s real exciting: all the games—girls’ and boys’ tournaments, the Big Ten . . .
In this article Matteuci argues that Christian worship ought not to reflect some key aspects of North American culture. Matteucci reminds us that, regardless of our geographical location, the church is called to be in the world but not of it.
American culture is driven and saturated by mass media. Opinion polls and election results reveal a culture deeply divided over political and moral issues, but this divide is rarely found in news reports, movies, or television programs aired on American media outlets.
This service was submitted by Philip Stel, pastor of First Christian Reformed Church, Lansing, Illinois. It was a joint service of three churches: Bethel Christian Reformed Church and First Christian Reformed Church of Lansing, Illinois, and Munster Christian Reformed Church, Munster, Indiana.
Processional and Scripture Readings
The Altar of Incense Prayer: Exodus 30:1-8
“Old Testament” Prayer: Luke 1:8-10; Psalm 141:1-2
The organist seeking fresh ideas appropriate to Lent, Holy Week, and Easter worship has a wealth of recent compositions from which to choose.
The meal that we know as the Lord’s Supper or the Eucharist is derived from a rich background of meals—meals and meal customs recorded in Scripture. Traces of these meals can be found in the sacrament.
Church-goers these days have rising expectations for the quality of worship. We want worship to be an authentic encounter with the living God, a quality gathering for the Christian community, and an effective means of reaching those exploring Christian faith. In fact, we have gradually placed more weight on the role of worship in accomplishing the church’s mission.
If your congregation always sings from a hymnal or other songbook, you won’t need this information. On the other hand, if your congregation sometimes uses projected songs or prints them in the bulletin, this article is for you. These FAQs will cover everything you’ve ever wanted to know (and maybe more) about copyright issues pertaining to music. Read it! You’ll be glad you did. And you’ll sleep well knowing your congregation is complying with copyright laws!
Q. Is every song protected by copyright?
This past year Unity Christian High School in Grandville, Michigan www.unitychristian.org/ about.htm#mission), planned two chapel services during Holy Week. The first chapel was a time of reflection on Luke 22-23. The Good Friday chapel included a moving juxtaposition of a Christmas carol with the reading of the Passion narrative (see box).
After many years at Redeemer University College in Ancaster, Ontario, Bert Polman (bdp5@ calvin.edu) recently joined the staff at Calvin College, Grand Rapids, Michigan, as chair of the music department and professor of music. He is also a senior research fellow at the Calvin Institute of Christian Worship. He is currently writing two books, one on contemporary Praise and Worship songs, the other on musical settings of the Magnificat.
Q. My pastor is reluctant to celebrate the Lord’s Supper more frequently because he doesn’t want to preach more sermons about the Lord’s Supper. Is this practice necessary?
A. The impulse to preach on the Lord’s Supper comes from the Reformation concern that people participate in the Lord’s Supper with understanding.
Many people are used to the idea of Lenten practices—giving up coffee or chocolate, perhaps, or doing some kind of regular spiritual discipline during the weeks before Easter. The worship planners at All Nations Church took that concept and applied it to Easter. What would Easter practices look like? Why do we do what we do every Sunday? Why do we go through the same motions? These practices are for Easter, but since every Sunday is a little Easter, they are encouragement for all Christians, in every season.
This service is adapted from the forthcoming Volume 2 of Ten Service Plans for Contemporary Worship (2006, Faith Alive Christian Resources). The original Ten Service Plans (2002) is also published by Faith Alive. Available at www.faithaliveresources.org.
Last year for Good Friday, we planned a service that followed a modified “stations [or way] of the cross.” Each station was framed by the traditional ancient text Adoramus te.
Toon Overvoorde has created many floral designs to fit the liturgical seasons, especially for Holy Week. We’re grateful to his brother Chris Stoffel Overvoorde for translating this article; Chris (email@example.com) is also an artist and has been an RW consultant since we began 20 years ago.
All four gospels tell us that Jesus quoted from the Old Testament. No Old Testament book is quoted more frequently by Jesus than the Psalms. When we pray the psalms, we are praying the prayers of God’s people throughout the centuries. But, more importantly, we are praying the prayers that Jesus himself prayed.
Worship planning in the old days was easy, or so we’ve been led to believe. The pastor picked a Scripture text on Tuesday. The organist selected a few hymns the next day, and the church secretary typed it all up on Friday. No muss, no fuss.
Perhaps those halcyon days seem so unbelievable because worship planning today is a very complex affair. It involves layers and layers of decision-making (themes, Scriptures, prayers, drama, art, and musical options) and schedule coordinating.
New Life Christian Reformed Church is a relatively new church located in Grand Junction, Colorado, just twenty-five miles from the Utah border. What began in 1997 with a Bible study of fifteen people gathered in the home of our pastor has grown into a congregation of approximately two hundred.
Leonard J. Vander Zee. Downers Grove, Ill.: InterVarsity Press, 2004. 249 pp. $18.00.
This is an important book for Christians to read and ponder. Here’s why:
Martin Luther’s Reformation took wings when he realized the importance of hymns that would preach Lutheran doctrine to the people in their language. His hymns swept Northern Europe—and the countries that would become Lutheran: Denmark, Finland, Iceland, Norway, Slovakia, Sweden—almost as fast as they could be translated into the vernacular language by the respective reformers of each country, many of whom were students of Luther in Wittenberg.
Roger Van Harn. Grand Rapids: William B. Eerdmans Publishing Company, 2005. 159 pages. $15.00
In the beginning God speaks six times on six days, and then stops. God rests. But each of these days also has a night. And God rests then too! God doesn’t talk all the time. In fact, Genesis doesn’t even start with a word. Genesis starts with the formlessness of the earth and with the Spirit of God brooding over the face of the deep. Then God speaks. You might almost say that at last God speaks. “Let there be light,” says God. According to Genesis, God breaks the cosmic silence with a creative word.
Reggie M. Kidd. Grand Rapids, Mich.: Baker Books, 2005. 224 pp. $14.99. ISBN 0-8010-6591-7.
The church is constantly encouraged to be more multisensory in its worship, to involve various art forms, and to engage people physically and mentally. We struggle to make God’s work throughout history relevant to our world today. Perhaps, instead of dreaming up new ideas, we could renew a practice of the early church. Drawing on Jewish Passover roots, the Easter Vigil captures the stories of God’s faithfulness and covenant throughout history, which includes the church today.
Pete Ward. Paternoster Press, 2005. 235 pages. $15.00.
Northern hemisphere visitors to New Zealand at Christmas and Easter frequently comment on how topsy-turvy it all feels down here. We sing, in the words of Shirley Murray, one of this country’s best known hymn writers, of an “upside-down Christmas” in which the traditional white Christmas of northern climes gives way to long summer days at the beach. And at Easter, the fresh scents and colors of the northern hemisphere spring give way to the muted colors and cooler temperatures of a southern hemisphere autumn.
What would President Benjamin Harrison have thought of an accordion and a mandolin playing during worship in his church? The former U.S. president probably wasn’t expecting that when he helped plan a new building for First Presbyterian Church in his hometown of Indianapolis, down the street from the house where he used to give campaign speeches on his front porch.
Like me, you’re probably sick of hearing about mergers and acquisitions. Every day, it seems, I have to learn a new name for my phone company or bank or Internet provider. Sometimes these unions are made in heaven, other times . . . let’s just say things were better as they were.
Nonethless, here’s my suggestion for a merger. A merger that needs to happen: getting the “flower people” and the “banner people” together.
Sometimes things start out all wrong, but somehow end up gloriously more than just all right. Such was the case with an adult baptism service on the shores of Lake Michigan one August Sunday morning.
In the fall of 1996 my wife and I traveled to Korea to pick up our daughter Gina Soo. While we were there, friends from our church also got the call that their daughter Mia could be picked up. So on the day before we were scheduled to return to the United States, they arrived to pick up their little girl. A few weeks later both Gina and Mia were baptized together at First Christian Reformed Church in Grand Rapids. To celebrate that event I wrote a prayer that all four of us did as a liturgical reading.
What we celebrate today . . . is the mystery of God’s grace.
Dear Rebecca Lee,
Earlier this year, an elderly member of our congregation died. She had been prepared for many years and had spoken frequently about her readiness for death. Her legal and medical documents were in perfect order. Her funeral was prepaid and prearranged with the local funeral director; she had chosen her casket, flowers, and, presumably, everything else related to the “final disposition” of her body. Her preparedness was well known to her family, her pastors, and her friends.
Preaching “is a process of transformation for both preacher and congregation alike, as the ordinary details of their everyday lives are translated into the extraordinary elements of God’s ongoing creation” (Barbara Brown Taylor, The Company of Preachers, Richard Lischer, ed., 2002). Preaching not only helps us understand God’s Word but to see and interact with God’s world as his representatives. The following article is excerpted from a speech given by Linda Larson at Calvin Theological Seminary.
Why should the devil have all the good music? This pithy question is often used to justify the introduction of “secular” musical styles into the church service. Variously attributed to Martin Luther, John Wesley, and Salvation Army founder William Booth, the saying cannot be documented in any of their writings. Indeed, whatever Booth’s views might have been, the question most certainly does not reflect the ideas or practices of Luther and Wesley.
It happened again this past Sunday. A great worship service, including baptism. Wonderful singing—of hymns. No psalms, not one. This is a church that stands in the Reformed tradition known for its singing of the psalms. Whenever I go to ecumenical conferences, I’m identified as one who comes from a psalm-singing heritage. I smile wanly, agreeing. But that heritage is too often missing on Sunday mornings.
These excerpts from my LOFT notes indicate that sometimes the synergy promised by team-based worship planning goes unrealized. On the other hand, there are times when efficiency isn’t necessarily a virtue—when a little team-based diversity of opinion might be welcome.
Keeping Paul’s missionary journeys straight can be tough. The stories are brief and many involve mostly preaching. It is hard to remember what happened. Our challenge was to communicate the information about Paul’s first missionary journey to our congregation in a way that was interesting, memorable, and brief. We wanted to present information about cities as well as people.
Q. What should we call the piece of furniture we use for the Lord’s Supper? An altar? A table? I’ve even heard it called an altar-table? Why that?
A. An altar is furniture for a sacrifice. Altars in the Old Testament temple and tabernacle were the place for the sacrifice of animals. In the medieval church, the Lord’s Supper or mass was celebrated at an altar. Correspondingly, the Lord’s Supper was understood to be the enactment or re-enactment of Christ’s sacrifice.
Our worship planning team wanted to create a Maundy Thursday worship service that would provide historical and cultural context to Christ’s final hours before his crucifixion and offer an opportunity for the congregation to experience the symbols in a fresh way. I was challenged by our team to develop a vigil with a celebration of the Lord’s Supper as the centerpiece. In preparation, I immersed myself in the Passion narratives, commentaries, and historical accounts.
The adventurous pilgrim in search of true wisdom will brave harsh clime and harrowing climb to question the mountaintop guru about the meaning of life. Modern pilgrims in search of worship-related wisdom need only brave slow Internet connections. The era of the point-and-click expert is here, via the World Wide Web. Of course, not all experts are equally helpful or equally wise. What follows, then, is a report of three helpful worship guru websites I’ve discovered on my electronic travels.
I’ll admit that I’m not too fond of sin. I’m speaking, of course, as a pastor and a preacher describing a bias in my preaching that I’ve carried for years. Too often in my experience the church has been a “guilt-giving culture,” and I have committed myself to preaching grace.
C. Randall Bradley. MorningStar Music Publishers, 2004. 330 pp. $32.00.
C. Randall Bradley offers a unique gift to those serving in the church’s music ministry: a book exclusively about thriving in the organizational and administrative aspects of the work.
Bradley systematically raises questions and issues that pastoral musicians inevitably face:
Our Lent series this year focused on the theme of sin. We used the seven deadly sins as a guide to examine our sin in some of the services. The first week of the series was a very general introduction to sin. The second week we introduced the seven deadly sins, using dirty rags to represent each of the sins.
William Willimon. Nashville: Abingdon Press, 2002. 386 pp. $17.00.
Willimon’s announced task is to describe the theology and practice of ordained Christian ministry. His provocative book begins with an analysis of ordination and a description of images of the pastor that are common in contemporary culture. Chapter by chapter, he then describes and reflects on the biblical images of the pastor as priest, preacher, counselor, teacher, evangelist, prophet, and leader.
Christ Has Died, Christ Is Risen, Christ Will Come Again: Proclaiming the Gospel through African-American Prayer and Song
This service was prepared for the 2004 Symposium on Worship and the Arts held at Calvin College, Grand Rapids, Michigan. James Abbington played each of the songs on the organ or the piano; those considering this service will want to find a person (or more than one person) who is gifted at playing both instruments for the traditional hymns and spirituals as well as for the contemporary Black gospel songs. Most, but not all songs are by African Americans; those that are not have become favorites of African-American Christians.
Edited by Richard J. Mouw and Mark A. Noll. Eerdmans, 2004. 288 pp. $18.00.
Back in the 1970s, a big old church on the corner of Neland and Watkins in urban Grand Rapids faced an important decision—was it going to continue to provide a house of worship and a center of ministry in this neighborhood, or would it close its doors?
Earlier this spring, I attended a graduation open house held at a century-old church that had just been completely renovated. After the obligatory meet-and-greet, my friends and their three young daughters joined me on a self-guided tour of the sparkling new sanctuary that had been carefully fused to the original church building.
It was beautifully done—a nice blend of the fixed and flexible. Plenty of space for movement below and soaring space above for sound and light and large visuals.
The song “Hear the Cry of My Heart” was composed for a Lenten series at Neland; we wanted a song that would directly articulate the “cries” mentioned each week. I composed the verses around a particular meter. Leah Ivory came up with several compositions and we chose which melody we thought best expressed the mood of crying out to God.
Here are two European travel opportunities for those interested in worship and culture worldwide.
Reformed Worship Worldwide,
July 8-26, 2005
This interim course, offered jointly by Calvin College and Calvin Seminary, will be held in Utrecht, the Netherlands. Open to students and other interested adults, the course offers a wonderful opportunity for international learning and fellowship. Here’s the course description:
Easter sometimes falls during spring break, when many families travel. This piece is not so much for worship planners as for families in your congregations who may be away from their home church; you may wish to consider using it in your church newsletter.
D. A. Carson, ed. Grand Rapids: Zondervan, 2002. 256 pp. $16.99. ISBN 0310216257. www.zondervan.com
There have been several collections of essays published in the last few years. Though these collections don’t provide narrative cohesiveness, they are able delve deeper into narrowly defined subject areas.
Editor’s note: In popular usage, the word hymn can refer to the text only (typical in England), to text and tune only, or to the whole combination of text and music. In this article, the desire to return to old hymns is to return to the older texts, sometimes also the tunes, but definitely not the sounds of traditional hymns. Old hymn texts are finding new life in contemporary musical settings.
Isn’t it self-evident that we worship God with who we are? Not really. In the medieval period priests and singers performed before silent spectators. And at the Reformation Ulrich Zwingli “conducted a monologue in the presence of a completely silent congregation” (Howard Hageman, Pulpit and Table, p. 120). There’s not much difference between those two practices. The people could watch or listen, but who they were was omitted.
Q Thanks for your comments in RW 69 about ordination. I have one more question: What about the assurance of pardon? In our church, only a minister offers the benediction and greeting or leads the sacraments, but our lay leaders do the assurance of pardon. Is that permissible or advisable?
John D. Witvliet. Grand Rapids: Baker Academic, 2003. 320 pp. $26.99. ISBN 0801026237. www.bakerbooks.com
This final collection of essays is by a single author, John D. Witvliet. Witvliet has organized these essays, many previously published but here presented in revised form, into five broad categories: biblical, theological, historical, musical, and pastoral studies.
The title for this service is the same as the title of the funeral service in the Presbyterian Book of Common Worship (Westminster/ John Knox, 1993). On Easter Sunday, we bear witness to the dying and rising of Christ as well as to our own dying and rising with him (Rom. 6:4).
Kind and Merciful God
Click to listen [ full version ]
Too many churches today omit confession of sin from the worship service. This year, especially during Lent, if your congregation has gone “light” on this part of worship, consider ways to approach God with prayers for forgiveness so that you may celebrate the forgiving and atoning love of God.
The events framed by Jesus’ entry into Jerusalem and the resurrection are some of the most dramatic and theologically important of the entire scriptural narrative. These days featured not only the drama of the triumphal entry, trial, last supper, and crucifixion, but also poignant prayers and prophetic teaching from our Lord. Indeed, John’s gospel devotes eight of its twenty-one chapters to this week alone!
For more than a century, people have gathered for worship each Sunday at Rose Valley, a small rural church set in the quiet beauty of the Kansas prairie. Rose Valley consists of a small white frame church built in 1901 and a parsonage that was added in 1917. Named for the wild roses that still grow in the area, the church began with settlers who were eager to teach their children the Christian faith. First came the Sunday school, then the church.
What’s New at Symposium 2004
We look forward to seeing many of you at the 2004 Symposium on Worship and the Arts on January 29-31 at Calvin College, Grand Rapids, Michigan. Come by yourself or bring several from your church for a few days of refreshment and renewal. If you have not registered, please do so very soon; remember that last year, registrations were closed a few weeks in advance. This year’s change in date will permit us to accommodate more people. Here are some new features this year:
What’s the best way to present the doctrine of the atonement at a conference for worship planners and leaders? One way would be to suggest Scripture texts and songs that focus on this teaching of Scripture. But Donald Hustad, Carl Stam, and Paul Detterman—all from Louisville, Kentucky—collaborated in a more challenging approach: preparing and walking participants through a worship service celebrating Christ’s atoning work for the sins of the world.
WEEK 5: THE FIFTH
SUNDAY OF LENT
We have come to the season of the year that illustrates the glory of the fullness of the Christian life. “While we were still sinners, Christ died for us.” That’s going all out. Why would we want to do any less?
Song: “Day of Judgment, Day of Wonders!” PsH 614
God’s Parting Blessing
Song: “What Wondrous Love” (st. 3)
Gathering Song: “Holy, Holy, Holy, My Heart”
Christian worship is based on the death and resurrection of Jesus Christ. The apostle Paul says that Christ’s death and rising again must find its parallel in the life of believers: we must die to our old selves and rise to our new life in Christ (2 Tim. 2:11; Col. 3:1-5). He takes this one step further in 1 Corinthians 15:35-49, explaining that our very bodies are like seeds that must die and return to the earth before we can experience the resurrection of our new spiritual body. Spiritual truths suddenly become living (and dying) realities.
"If Christ has not been raised from the dead your faith is futile and you are still in your sins (and) those also who have died in Christ have perished."
Say that again please. . . .
"If Christ has not been raised from the dead your faith is futile and you are still in your sins (and) those also who have died in Christ have perished."
Picture Jesus Christ in your mind. What does he look like? A face gazing straight at you like the one in Warner Sallman's too-famous portrait? A cartoon character wearing a white robe and red sash (an image formed from years of exposure to church school papers)? A suffering body hanging on a rough wooden cross?
My most distant memory of prayer in worship goes back to the “long prayer” in the Reformed Church in the Netherlands. Long it was, as the dominee covered our personal and communal sins; the needs of God’s kingdom and the Dutch kingdom as well as the rest of the world; the suffering of Sister Jacoba, who had pain in her left kidney; the cause of missions in Suriname; and an outline of the sermon.
The little boy came running over at a church gathering. “Pastor Mary!” he said, with a finger in his mouth. “Look!” I saw a fresh gap where his tooth used to be. “Ryan!” I said. “You’ve lost your first tooth!” He grinned back. “And the one next to it is loose!”
This article is the fruit of my work with CITA (Christians in the Theatre Arts) and their grant project on Worship and Theatre funded by a Worship Renewal Grant through the Calvin Institute of Christian Worship. The substance of the article is the result of workshops offered at the 2001 CITA annual meeting in Oakland, California, and the 2003 Calvin Symposium of Worship and the Arts, Grand Rapids, Michigan. Thanks to all whose cumulative wisdom and insight contributed to this article. For information about CITA visit www.cita.org.
The pastor called the children to the front of church and asked them to sit on the front bench. He pulled out a long rope, then asked for two volunteers to play the parts of Adam and Eve and hold the end of the rope. Two little girls volunteered and happily shared holding the end of the rope. The pastor picked up the rope about two feet down and asked for a Noah. Immediately a three-year-old boy whose name is Noah stood up and, with a broad smile, held his part of the rope. Next the pastor called children to be Abraham, Sarah, Isaac, Jacob, Moses, and Aaron. Then Joshua, Mrs.
As our church made its way through a yearlong focus on the Old Testament (see “From Adam to Jonah,” p. 10) we wanted to show the relationship between the Old and New Testaments during the seasons of the church year. It’s a challenge to take seasons like Advent and Lent, with their decidedly New Testament story lines, and remember them with Old Testament passages. But we felt the Old Testament could give us a fresh perspective on these New Testament stories.
Recovering Mother Kirk: The Case for Liturgy in the Reformed Tradition. D. G. Hart. Grand Rapids: Baker Academic, 2003. 264 pp. $24.99. ISBN 0801026156. www.bakerbooks.com
With Reverence and Awe: Returning to the Basics of Reformed Worship. D. G. Hart and John R. Muether. Phillipsburg, N. J.: P&R Publishing Company, 2002. 208 pp. $12.99. ISBN 0875521797. www.prpbooks.com
The book of Psalms, embodied in the Genevan Psalter, has nourished Reformed Christians for centuries. This spiritual heritage has a special place in the hearts of Hungarian Reformed believers who have survived the harsh years of Communist repression and domination. Their stories testify to the influence of the psalms in the ordinary and extraordinary details of their lives.
Jazz has a checkered past. While its deepest roots are in the spirituals sung in the slave fields of the South, jazz really came into its own in the saloons and brothels of New Orleans. It is still culturally suspect to many.
LOFT (Living Our Faith Together) is the main student-run contemporary worship service at Calvin College. But it isn’t the only one. A little over two years ago, students on campus began a midweek, late evening, jazz- and poetry-based prayer service held in an underground coffee house known as the Cave. Ron Rienstra coordinates that service as well as LOFT. This column is offered in response to many inquires about what goes on there.
A Kuyperian Experiment