Imagine yourself into this scenario: the New Year’s Day prayer vigil you planned for your congregation last year was a disappointment. The only people who signed up—besides you—were three faithful ladies and the youth pastor, who owed you for chaperoning the Christmas teen event. It’s taken you three months to figure out that the idea of spending a whole hour in prayer is intimidating to your congregation. Spending that much time in prayer seems an impossible and unspeakably boring prospect.
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.
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.
In April 2007, Robert E. Webber finished his eightmonthbattle with pancreatic cancer. There have beenand will be many tributes to him (see http://www.christianitytoday.com/ct/2007/aprilweb-only/118-12.0.html). Webber influenced countless worship leadersthrough his books and articles on worship renewal, histeaching in countless classes and seminars, and his expansiveand entrepreneurial vision in producing the amazingComplete Library of Christian Worship and in forming theRobert E.
Advent is a time of waiting and expecting thecoming of our Savior. The Hebrew people faithfullyawaited the promised Messiah during atime of captivity, and we also live and wait amidpain and suffering. We await the second comingof our risen Christ and we anticipate the fulfillment ofGod’s promises, even in the face of global tragedies.
AIDS is one of those tragedies. With more than 12 millionchildren orphaned by AIDS (www.avert.org) and entiregenerations of people dying, it is time for Christians totake a stand.
This is the first of a two-part series on the church year. Part 1 presents a general context for the use of the church year and a brief introduction to the Christmas Cycle (Advent, Christmas, and Epiphany). Part 2 will discuss the Easter cycle (Lent, Easter, Pentecost)—the most ancient of the church seasons, as well as the twentieth-century developments that have pointed us back toward this useful tool for telling the good news.
In many churches it is customary to include a profession of faith in worship. This may take the form of the congregation reciting one of the ecumenical creeds such as the Apostles’ Creed or the Nicene Creed. Or it may include a reading from one of the Reformed creeds such as the Heidelberg Catechism. In so doing we not only affirm what we believe but also express our solidarity with the church of Christ universal.
It is peculiarly human to sing, and to sing together. It is a heartening exercise when done communally on a theme you believe in, as the protest marchers for civil rights understood in the ’60s with “We Shall Overcome.” Such singing was not the same as Doo-wop entertainment or pop songs with the Supremes orchestrated by the Motown machine. Street singing had a different cachet too than Fanny Crosby’s old-time revival hymns. If you yourself enter a non-professional group singing a song that is solid and well-known, it invigorates you.
This article is reprinted from The Stanza, Fall 2006, © 2006 The Hymn Society in the United States and Canada (www.thehymnsociety.org). All rights reserved. Used by permission.
Three times, recently, I was aurally assaulted in a church building: once at a concert, twice at services. The weapons were large pipe organs, and the penetrating device was most specifically 32-foot pedal pipes. Each time I had been invited to “sing along” as part of a group that then became engulfed, no, drowned in ear-splitting sonorities.