How do our sisters and brothers live and worship in Cuba, a land stereotyped for decades as hostile to Christian worship and witness? What can we learn from those members of Christ’s family? The story of their interwoven life and worship challenges and inspires far beyond their borders.
Articles in this issue:
List the five points of Calvinism,” I asked the congregation one Sunday at the start of a service. “We often use the mnemonic TULIP to help us remember what they are, so let’s work our way down the list, starting with T.” “Total Depravity,” came back loud and clear, but after that the sound level decreased noticeably with each successive point, and I could see that most of the noise was coming from those with a bit—or more—of gray around the temples.
When deciding which sung prayers to put on the lips of God’s people each Sunday morning, worship leaders today have more choices than ever. Well over 200,000 songs are now available in print alone. But we’re entering a post-Gutenberg age; the Internet has become a significant source for worship music.
They’d gathered in the pastor’s study early on that unforgettable morning because Tony Addamlee claimed she faced a horrendous three days at work and absolutely could not meet at night until at least next week, no matter how urgent. Morrie Tresshield said he was up to his ears grading papers and had trouble enough making the regularly scheduled meetings of the Liturgy Committee, much less some hastily called get-together to put out fires that didn’t exist in the first place—or shouldn’t have existed, he added.
4/10 Working Group
After another dreadfully distracting prayer at chapel today (of the earnestly meandering sort), we talked about how wonderful it would be if everyone who leads worship on campus—in whatever capacity—could receive some rudimentary worship training. Not a seminar, not even a workshop—just some basics about speaking and singing, and a basic theology of worship too.
These worship resources are designed to encourage pastors and worship teams to bring the issue of domestic violence before the faith community. Doing so in a worship setting can raise awareness, offer help and healing to those who are hurting, and affirm the biblical standard for loving relationships with one another.
Q. Since September 11, the United States flag has reappeared in our church sanctuary. But some people are offended and want to remove it. What is the issue here?
The opening of this article is taken from the Leader’s Edition of Sing! A New Creation (available from Faith Alive Christian Resources; 1-800-333-8300; www.FaithAliveResources.org). Others contributed to the notes on the three Taizé songs, which are also taken from that edition.
Brother Ã‰mile (last names are not used in Taizé) is a French Canadian from northern Ontario. We met under an awning in the garden at Taizé during a hot July day. Little groups clustered nearby. In a place that avoids titles and roles, Brother Ã‰mile does a number of things, including Bible studies with the young adults who come to Taizé for a week and with the international team of volunteers that stay for a year.
Every Thursday afternoon just before 4:30, students, faculty, staff, and community people start moving toward the chapel at Calvin Theological Seminary for a time of prayer together. These contemplative services in the manner of the Community of Taizé, planned and led by students, have become for many an important mid-week Sabbath rest that provides, as one person said, a welcome time of “beauty in simplicity.”