In last year’s March issue (RW 75) we announced an international search for new song texts based on New Testament passages. The announcement also appeared on our website and in the newsletter of the Hymn Society of the United States and Canada. To our delight, ninety texts by forty-two writers came in from all over the English-speaking world, including England, Scotland, and New Zealand, as well as the United States and Canada.
Articles in this issue:
A slightly misspelled sign at the rear of the sanctuary of Lao Unity Church, Sioux City, Iowa, encourages worshipers to remove their hats during worship. If you ask Keo Phommarath, one of Lao Unity’s two pastors, about the sign, he’ll take you back to Laos, homeland of most of the congregation, explaining that the Asian people who visit the church will understand the gesture.
Several African American pastors and leaders in West Michigan churches began meeting regularly a couple of years ago for study and encouragement with the help of a Lilly-funded Peer Learning Group. A recurring theme in their discussions has been how to function as African Americans in ministry in a way that integrates their Reformed theology; they have been especially eager to find creative ways to reach urban African American youth. One of the books they read together, On Being Black and Reformed, is reviewed on page 34.
As the new chapel interns at Fuller Seminary gathered to begin planning worship at the beginning of the year, it became apparent that we had a problem. After we’d assembled our raw materials—piles of hymnals, sheaves of guitar fake sheets, and stacks of songbooks, there was little room left on the table for our pencils and notepads. The collection was just too cumbersome to work with.
The love of God has been poured into ourhearts through the Holy Spirit that hasbeen given to us” (Rom. 5:5). By pouringlove for God into our hearts, the Spiritgathers and forms a new community.
Q. Because drum kits (as in the rock tradition) are so often seen and used in worship, many people assume that they are the only way to include drumming and percussion in worship. But aren’t hand percussion instruments as used in the African tradition—djembe, other smaller hand drums, and even tambourines—more useful?
Ron Rienstra and his family spent a semester in London, England, in 2004.
RW is grateful for continuing encouragement and support from CICW. This guest editorial is the third in a series during our twentieth anniversary year, following Robert Webber (RW 77) and Bert Polman (RW 78).
Hope Network (www.hopenetwork.org) has a large number of services to enhance the dignity and independence of persons who have a disability and/or are disadvantaged. Cornelison’s work in the West Michigan office is to connect clients to churches where all God’s people can grow in love for and ministry with each other. Over 2,100 people work in one of Hope Network’s more than 190 different locations throughout Michigan.
It seems to me that people are no longer asking the question to which the ascension is the answer. For the Reformed tradition, the doctrine of God’s transcendence, God’s otherness, God’s glory, and God’s sovereignty are central, coupled with an awareness of God as our Creator, the one for whom we are made. Such an understanding of God raises the need for a mediator as our most profound existential question.