Reformed Worship - Resources for Planning and Leading Worship

My wife Evelyn and I worship at a congregation which very intentionally invites children, teens, and young adults to engage in worship together. Meadowlands Fellowship Christian Reformed Church (Ancaster, Ontario) does this quietly, almost organically, so that if you’re not looking for it you may not notice it.  

Because it’s almost invisible, I’ve conducted a “Worship-MRI scan” so that I can understand it better. Here’s what I saw:  

Insights from My College Students About What Helps and Hinders Worship

I recently taught a class on worship and theology to an insightful group of 30 undergraduate students. They came from churches all over the stylistic spectrum, from eight denominations, twelve states and provinces, and three countries. 

As part of the course, I asked them to submit brief written reflections to these open ended questions: 

“People can’t worship when they’re learning.” I was working with another planner—I’ll call him Mike—on a combined worship service of our two churches. Together we were responsible for selecting songs, recruiting singers and deciding the order of worship. Mike and I shared many important traits: both of us loved Jesus, both of us were committed to the Church, both us wanted true and good worship to happen at the combined service.

Early this year I began working on an article for RW on the liturgical use of difficult psalms. Then on January 12 we received the news that an earthquake had struck the island nation of Haiti. By Sunday it was evident that the number of people killed, injured, or homeless would be measured in the hundreds of thousands. That Sunday morning I worshiped with two different congregations. The first congregation offered impassioned prayers for Haiti, but in a liturgical context that did not deviate from the plans laid out earlier in the week.

As our worship committee planned a service around Psalm 130, we were reminded that this is a Psalm of ascents, sung by the people of Israel as they approached the temple to worship. The psalmist begins in the depths of sin, moves to trusting in God as the One who forgives, and concludes with a communal call to trust in God. Wanting to remain true to the text, we planned our service as a journey moving from sin to trust. This momentum helped us all to acknowledge our need for a Savior and to go forward, confidently trusting in the Lord’s compassion.

Our congregation lives in a secular California suburban culture that’s enamored by and often addicted to the latest trends in fashion, décor, and home design. A thousand voices urge us to work and purchase our way to happiness. Two years ago anyone driving through our growing city might have been impressed by its carefully manicured lawns, late-model SUVs, and growing number of hybrids. Everything looked new. Everyone looked happy. On the outside everything was fine. It was as if everyone was busy refining what sociologists call “image management.”

Q Is it really legitimate to treat some psalms as if they refer to Jesus?

A Christians have long interpreted several psalms (16, 24, 72, 110, and others) as referring to Jesus. This is very similar to Christological readings of other Messianic prophecies, such as Isaiah 7, 9, or 40.

These days we’re connected to people all over the globe. The Internet and other electronic media allow us to be as “plugged in” as we want to be: websites and e-news blasts provide us with up-to-date information on what’s happening in the world (see sidebar).

As Christians, this awareness informs our personal devotions and our corporate worship whenever we intercede on behalf of those suffering from injustice in our own communities and around the world. It’s a natural step to put those prayers to music so that they may be sung by God’s people.

A few months ago a package arrived in the mail from a friend of RW. Inside was a full set of Liturgy and Music in Reformed Worship newsletters. This RW precursor set the trajectory for providing worship leaders and committees with practical assistance in planning, structuring, and conducting congregational worship in the Reformed tradition. Unlike back issues of Reformed Worship, the jewels in these newsletters are not available online, so we decided to share a few of them with you.

Today we have immense control over our music. With the advent of MP3 players we can skip, shuffle, delete, and mix genres. We can listen alone or with others, listen on or off the phone, listen in the car or on a walk outside. While we listen we can view photographs, videos, play computer games, or check the location of the nearest Starbucks. Music is available to us where we want it, when we want it, and how we want it.

Our church can be described as a singing church. As part of our worship pattern, once a year we usually hold a hymn-sing, gathering to worship God specifically through song. This year our pastor preached a series of sermons based on various psalms, so instead of a hymn-sing we decided to hold a psalm-sing.

Q My pastor was explaining John Calvin’s understanding that in the Lord’s Supper “the Holy Spirit lifts us up so that we commune with Jesus in heaven.” This sounds beautiful—but it also sounds pretty far-fetched. The Lord’s Supper doesn’t feel, taste, or look like heaven. What are we to make of this?