Joyce Borger

I once heard a story about a cook who always cut off the ends of a roast before putting it in the pan. When someone asked her why, the cook admitted that she didn’t know. It was just the way her mother taught her. Curiosity piqued, she inquired of her mother as to the purpose, only to learn that the mother’s pan was small and it was the only way to get a roast to fit. Sometimes we do something in a certain way because it’s always been done that way, so we think it must be the “right” way. I wonder if we’ve been doing something similar with our Advent practices. Every year as Advent approaches, I receive at least one email asking me what the correct order is for the Advent themes (hope, love, joy, and peace) and on what week the rose candle is supposed to be lit (the third). And every year I provide the information with a caveat: Advent, its themes, the use of a wreath, candle lighting—none of these things are mandated by Scripture. They are tools for proclaiming the gospel and forming Christ’s followers, and they are useful only as long as they help us achieve those goals. Lately I’ve begun to wonder if we are using the tools of Advent out of tradition without truly understanding their purpose and how best to use them. Do we understand Advent? In many churches, Advent is seen as the start of a Christmas season that ends on Christmas Day or certainly the first of the new year. By the start of Advent, Christmas decorations adorn our sanctuaries, and Christmas carols feature prominently in worship. We attend children’s Christmas pageants and choir-led Christmas celebrations early in December. It’s hard to brace against the commercialization of the season and the expectations of parishioners who prefer the lights of Christmas over the darkness of Advent. “Christmas creep” is real. But if Advent is a tool not mandated by Scripture, does it really matter? Well, yes—and no. It doesn’t matter in the sense that salvation doesn’t depend upon it. Christians across time, place, and denominations have not marked the Advent season. While it may be hard to fathom, Advent does not even hinge on the use of wreaths and candle lighting, a practice that began in the middle of the nineteenth century and wasn’t adopted in some traditions until the 1970s or ’80s. On the other hand, not observing a season like Advent means that it is easy to miss parts of the gospel story. There is evidence that suggests that, already by the fourth century, church leaders thought Advent themes from Scripture were important enough to develop tools and structures to ensure the church attended to them. As is often the case, different practices developed independently of each other, and some confusion arose. Interestingly, it wasn’t until 1038, when Christmas fell on a Monday and different parishes observed Advent in different weeks, that church leaders set the start date and length for Western Christianity’s Advent season. It should also be noted that, while Christmas was used as a marker for setting the start date, Christmas and Advent weren’t as closely connected as they are today. In fact, Christmas was and still is its own mini-season spanning the twelve days from December 25 until January 6, the beginning of Epiphany. So what were the biblical teachings that church leaders thought important enough to create tools and structure for? It wasn’t today’s familiar themes of hope, love, joy, and peace, but rather, according to Fleming Rutledge, “the four last things: death, judgment, heaven, and hell—in that order, so that the subject of hell was preached on the Sunday just before Christmas Eve. That was no accident. The idea was—and is—to show how the light of the birth of Christ appeared against a backdrop of darkness, depravity, and despair” (Advent: The Once and Future Coming of Jesus Christ, 2018, p. 238). Rutledge cautions us against leaning too heavily into the idea of Advent as preparation for Christmas and encourages the church instead to “emphasize the theme of watching and waiting” (5). Christmas preparations put us at the center, as if our busyness could somehow usher in Christ’s first or second coming. Watching and waiting, on the other hand, require us to be actively attentive to God’s Word, the world around us, and the state of our own relationship with God. It shouldn’t be so surprising, then, that originally Advent was very similar to Lent, with both emphasizing penitence and sometimes including the practice of fasting. If the number of times I have heard it referenced in the past few years is any indication, something about Rutledge’s naming of the medieval themes of death, judgment, heaven, and hell has caught our imagination. I don’t think any of us would argue for setting aside talk of hope, love, joy, or peace. Our world needs more of all of those. But maybe it is a result of COVID or a realization that in many of our churches we have stopped talking about death, judgment, heaven, and hell—or at least stopped talking about them in meaningful, intentional, or helpful ways—that we find ourselves at least intrigued by those themes. Maybe, like me, you are wondering how best to use tools like Advent wreaths to communicate a more robust understanding of Advent. If that describes you, are you adventurous enough to consider what Advent might be like if you were to follow the themes of the four “last things” and courageous enough to suggest it at the next worship planning meeting? I’ve done some initial work on each theme, and I offer it to you as a place to start your own thinking. Each of these themes warrants much more study and reflection than what can be provided in Reformed Worship, and there may be tools better suited for the task than what I’ve provided here. As always, we are eager to see where you take these ideas in your own services and liturgies so they in turn can be sources of inspiration to others.   Advent Candle Lighting Litanies on the “Four Last Things” First Sunday of Advent: Death and Hope [An introduction for the bulletin or newsletter that could also be spoken at the beginning of worship on the first Sunday in Advent.] When you’re traveling, it’s very helpful to know where you are coming from so you can locate your current position. And your current position is needed in order to figure out the journey you need to take in order to reach your destination. Without knowing your exact destination, it’s difficult to ascertain if you have actually arrived. In the case of the Christian year, the journey is circular, with Advent essentially serving as both the beginning and the ending of the cycle. Advent introduces the story; it is the prelude to Christ’s first coming to two young parents living temporarily in the small town of Bethlehem. This is where we have come from. Advent also leans into the future, into Christ’s second coming, our future destination, the four last things: death, judgment, heaven, and hell. Connecting the past and the future is the present, the now. Advent, in a way unlike any other part of the Christian year, orients us to our current reality—a reality not that different from Jesus’ day, with oppressive rulers, injustices, displaced persons, refugees, the powerful and the powerless, mass killings, and unimaginable grief. It is the darkness of the present moment—not just globally, but in our communities, churches, families, and our very selves—that helps us see the Nativity for the bright light in the darkness that it was. If we don’t acknowledge the “not-yetness” of this world, refuse to name and join in the laments of our fellow humans, and fail to address injustices, we loose our bearings. Locating ourselves in the present darkness raises within us a longing for the Second Coming. Our faith in the Second Coming is only possible because we know the past; Christ has already come and has already been victorious. Advent, then, is what reorients us so we can make sense of the gospel and can join Mary in proclaiming, “My soul glorifies the Lord and my spirit rejoices in God my Savior” (Luke 1:46–47).   Prayer [Ideally the worship space would be dark and sparsely decorated.] As Lent begins with Ash Wednesday and the acknowledgment that we are dust, so Advent begins by acknowledging the reality of death. Let us pray to the Lord of life and the overcomer of death. Lord God, We begin our Advent journey surrounded by darkness, acknowledging our grief for those who a year ago sat beside us and for children who never had that opportunity, all gone but never forgotten. Today we remember and name those who have died this year. [Allow time for names to be spoken aloud or for silent reflection.] We know that grief does not know time. It may change, but it doesn’t go away. Today we remember and name those we’ve lost in years past. [Allow time for names to be spoken aloud or for silent reflection.] Lord, you have known grief, the loss of friends through death, but also through betrayal. Loss takes many forms, and so we name before you the many ways we have experienced loss this past year. [Allow time for spoken and silent reflection.] We see all too much death: refugees dying as they cross deserts, mountains, and seas; so many lives lost as a result of gun violence, drugs, and war— more trauma, more death, more grief. In the midst of death caused by the chaos of nature— floods, hurricanes, tornados, fires— or by people’s actions, we pray for a peace that defies comprehension. Lord of life, we recognize our own mortality, though we don’t often want to talk about it. Yet we are a people of hope, for you are the God of resurrection. Jesus has overcome death. We know that, having been joined to Christ in our baptism, we are also joined to Christ in his death, “in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. For if we have been united with him in a death like his, we will certainly also be united with him in a resurrection like his” (Romans 6:4–6). Therefore, we look forward to the day of your return. Then what was once dead will be made alive, what was decayed will be renewed, and death will be no more. Amen.   Lighting the Candle People of God, because we serve a God who overcomes death, we light this candle, a small light in the dark, a symbol of protest and hope, proclaiming together in one voice: “Where, O death, is your victory? Where, O death, is your sting?” The sting of death is sin, and the power of sin is the law. But thanks be to God! He gives us the victory through our Lord Jesus Christ. Therefore, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain. —based on 1 Corinthians 15:55–58   Second Sunday of Advent: Judgment and Love [An introduction for the bulletin or newsletter that could also be spoken at the beginning of worship on the second Sunday in Advent.] Last week we focused on death. This week we are talking about what comes after death—namely, judgment. After we die, all people—believers and nonbelievers, whether we were good people or not—will be judged. For many of us that is a scary thought. But what if it didn’t need to be? What if we could look forward to the judgment? Imagine you went to the doctor and were told that you have a tumor, a growth. Sadly, some of us don’t need to imagine that scenario. But for the rest of us, imagine you had a tumor, and the doctor told you that if you did nothing, you would certainly die from it, but if you had surgery to cut the tumor out, you would live. The cutting away of unhealthy cells would be necessary for the healthy cells to thrive. What if Judgment Day isn’t about a vengeful God seeking retribution, but rather about a God bringing about restoration, a God of healing, a God who overturns injustices, a God who puts right all that is wrong—a God of love? What if God’s wrath was God’s righteous indignation directed at all that is wrong in this world? While we all have parts of our lives that need to be refined at the Day of Judgment, God will recognize God’s own as those who act justly, love mercy, and walk humbly with him (Micah 6:8). God’s people are those who yearn for justice and stand with the oppressed. God’s people welcome judgment because they desire the purity and holiness that allow them to have right relationships with God, fellow humans, and creation. God’s people welcome judgment because they stand in solidarity with those suffering from injustice and are crying out, “How long?” N. T. Wright writes: In a world of systematic injustice, bullying, violence, arrogance and oppression, the thought that there might be a coming day when the wicked are firmly put in their place and the poor and weak are given their due is the best news there can be. Faced with a world in rebellion, a world full of exploitation and wickedness, a good God must be a God of judgment.” —Surprised By Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church (2008, p. 137).   Lighting the Candle [Light the first candle before the service. The following litany can be done by three readers and a fourth person pouring water into the baptismal font and lighting the candle, or those tasks can be done by one of the readers. Because Voice 3 reads only one question, it is a good opportunity to engage the help of a non-reader. The final section should be printed in the bulletin or projected for the congregation to join in.] Hear these words from 2 Peter 3. [Begin pouring water into the baptismal font or bowl when Voice 1 says “and the earth,” trying to make it splash loudly for all to hear.] Voice 1: “Long ago by God’s word the heavens came into being and the earth was formed out of water and by water. [Voice 1 pauses until all the water is poured out and then continues reading.] By these waters also the world of that time was deluged and destroyed. Voice 2: By the same word the present heavens and earth are reserved for fire, being kept for the day of judgment and the destruction of the ungodly. [Light the second candle.] Voice 1: But do not forget this one thing, dear friends: With the Lord a day is like a thousand years, Voice 2: [interrupting] and a thousand years are like a day. Voice 1: The Lord is not slow in keeping his promise, Voice 2: [interrupting] as some understand slowness. Voice 1: [looking at Voice 2] Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance. Voice 1: But the day of the Lord will come like a thief. Voice 2: [growing in intensity] The heavens will disappear with a roar; the elements will be destroyed by fire, [after a pause and more quietly] and the earth and everything done in it will be laid bare. Voice 3: Since everything will be destroyed in this way, what kind of people ought you to be? Voice 1: You ought to live holy and godly lives as you look forward to the day of God and speed its coming. Voice 2: That day will bring about the destruction of the heavens by fire, and the elements will melt in the heat. Voice 1: But in keeping with his promise we are looking forward to a new heaven and a new earth, Voices 1 & 2: where righteousness dwells.” (2 Peter 3:5b–14) Voice 1: And so will the prophecy of Isaiah be fulfilled: “The oppressor will come to an end,       and destruction will cease;       the aggressor will vanish from the land. In love a throne will be established;        in faithfulness a man will sit on it—       one from the house of David— one who in judging seeks justice       and speeds the cause of righteousness.” (Isaiah 16:4b-5) And so we watch and we wait. Come Lord Jesus, come!   The Third Sunday of Advent: Heaven and Joy [An introduction for the bulletin or newsletter that could also be spoken at the beginning of worship on the third Sunday in Advent.] We continue our journey through the four last things. Death, then judgment, and now heaven await those who belong to Jesus Christ. But the heaven of Scripture is very different from the heaven that has captured many of our imaginations—the idea of floating celestial beings in a nonstop worship set of praise choruses. Neither is heaven a specific location somewhere above us in the atmosphere. It is more akin to a parallel universe from which Christ will come again to transform and renew this world. We get a sense of heaven in liminal spaces and moments: the birth of a child, a beautiful sunset, or a stirring piece of music; in a loving gesture, acts of justice, and worship, especially as we participate in the sacraments. In those moments heaven breaks through and gives us a glimpse of what could be—of what should be. In an interview with the Christian History Institute, N. T. Wright noted that we are not saved from the world; “[r]ather, we are saved FOR the world—rescued to be rescuers, put right (justification) to be putting-right people (justice); restored to the beauty of being image-bearers so that we may be beauty-bringers, beauty-creators, for the world. We are, in other words, to be saved ultimately, in the future, from corruption, decay, and death; from being ‘out of line,’ unjust; from ugliness. So, the new ‘you’ will be the ‘you’ that God had in mind all along” (“Life after life after death,” tinyurl.com/WrightAfterDeath). When Christ returns, heaven will come to earth, and the earth will be restored. There will be both continuity and discontinuity with what was. But we know that the work we do now in caring for creation, in restorative justice, in our acts of love, through our own creative work—all these things make a difference. They won’t just pass away. So with joy we celebrate Christ’s birth, when heaven came down as a child, and we look forward to Christ’s return, when all of creation will be renewed and our bodies transformed. In the meantime, we join in the work of the Holy Spirit: we restore, we create, we await.   Lighting the Candle [Light the first two candles before the service. The readings could be done by one voice, or each passage could be read by a different person without pauses between them. If you would like to have the congregation respond with Romans 8:38–39 make sure to include it in the bulletin or projection slides.] Listen to these words from the apostle Paul: Reading: Romans 8:9–11 Reading: Colossians 3:1–4 [Light the third candle.] Reading: Philippians 3:20–21 Reading: Romans 8:38–39 And so with joy we proclaim: “I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.”   The Fourth Sunday of Advent: Hell and Peace [An introduction for the bulletin or newsletter that could also be spoken at the beginning of worship on the fourth Sunday in Advent.] Whether or not we like to talk about it, we all will die. Following our deaths, we will experience a judgment that will be welcomed by some but catch others by surprise. We know that those who are in Christ will be raised to life, their bodies will be transformed, and heaven will come down and the earth will be restored. But what about those who are not in Christ, those who don’t profess Christ as their Lord and Savior? The truth is that though Scripture provides many warnings about the perils of not following Christ, of not living a just and righteous life, it doesn’t exactly lay out whom that includes and what exactly happens. We do know that “there must be such a thing as judgment. Judgment—the sovereign declaration that this is good and to be upheld and vindicated, and that is evil and to be condemned—is the only alternative to chaos” (N. T. Wright, Surprised By Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church, 2008, p. 178). However, what Scripture is most concerned about is our life here and now and how we choose to live. Will we worship and serve the Lord of the universe and be part of the Spirit’s transformative work of building God’s kingdom, or are we going to put ourselves at the center of our world, worshiping an idol created in our own image, thus losing our very selves and our souls? “The power of the gospel lies not in the offer of a new spirituality or religious experience, not in the threat of hellfire (certainly not in the threat of being ‘left behind’), which can be removed if only the hearer checks this box, says this prayer, raises a hand, or whatever, but in the powerful announcement that God is God, that Jesus is Lord, that the powers of evil have been defeated, that God’s new world has begun” (Wright, Surprised by Hope, p. 227). Shalom. Peace on Earth.   Lighting the Candle [Light three candles before the service. The readings can be read by one or two readers. The person who reads from John 1:9–13 should continue without a break to lead the congregational reading of John 1:14. The declaration of faith should appear in the bulletin or be projected.] Reading: Psalm 36:1–9 [Light the fourth candle.] Reading: John 1:9–13 Declaration of Faith: John 1:14 The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.

“Advent begins in the dark,” Fleming Rutledge declared in her 1996 sermon on the first Sunday of Advent (Advent: The Once and Future Coming of Jesus Christ, 2018, p. 251). We’ve leaned into that darkness in this issue of Reformed Worship as we consider the four “last things”: death, judgment, heaven, and hell (p. 33). It’s the darkness out of which we plead, “O Come, Emmanuel” (pp. 3 and 13), the darkness that’s the backdrop of Mary’s Magnificat (pp. 15 and 19). It’s a darkness that can overwhelm us and cause us to freeze, unsure of our next step, or it can propel us forward as we look for the light. We can be overcome by all the injustices in the world, or we can roll up our sleeves and join the Spirit’s work of righting wrongs. Dr. Neal Plantinga reminds us that, in the interim, “God’s redemption is good news for people whose life is bad news” (p. 28). And it’s never all bad news. Indeed, God is with us and sometimes shows up in the most startling ways (p. 13). Cassie Lokker testifies that even as she experienced a season of profound physical darkness, she was able to find joy in the Christmas season (p. 39). Yes, Advent begins in the dark, but if we listen to the gospel message, we can hear the undertones of hope that lead us to the very necessary yet unexpected gift of Christmas (pp. 41 and 43). This Advent, as in the Advents that have gone before, there is much that is wrong in this world. But in our lamenting and in our working to root out injustices, we are a people of hope, knowing that, as sure as Christ has died and has arisen, Christ will come again. It is with our gaze fixed on a hope-filled future that we also celebrate Reformed Worship’s transition to a new publisher, the Calvin Institute of Christian Worship. There has been a lot of work happening behind the scenes to make this as seamless a transition as possible. However, if you run into any issues, please don’t hesitate to reach out. We can be overcome by all the injustices in the world, or we can roll up our sleeves and join the Spirit’s work of righting wrongs. If you look at the inside front cover you may notice a few changes. We welcome Carlos Lemagne who has begun helping with advertising and social media. Bethany Besteman has been working with us for a while, but I’d like to officially welcome her. You may recognize her name as she has written for both the journal and the blog. We want to congratulate designer Frank Gutbrod on a new position as art director of another journal, and are exceedingly grateful that he has agreed to keep working as Reformed Worship’s designer. We are also blessed by the ongoing leadership of Dean Heetderks, who has been the art director since RW began, the dedication of the rest of the staff—Kai Ton Chau, Karen DeVries, and Laura Meyering—and for the behind-the-scenes folks at both the Christian Reformed Church in North America and the Calvin Institute of Christian Worship who take care of a myriad of other details and provide oversight and leadership. While this issue marks the beginning of a new chapter for Reformed Worship our commitment to supporting worship leaders, planners, and pastors with helpful resources and thought provoking articles remains. One of RW’s strengths is that much of what we publish comes from you, our reader, and is a reflection of what the Holy Spirit is doing in and through the church. May God be praised and God’s church blessed through this continued partnership.

  Creator, We bless you for the cycle of the earth:    for my kitchen scraps that became compost to nourish the soil,    for the soil that harbored the seed,    and the sun that awakened it, enticing a flower to burst into bloom,    which in turn nourishes the bee darting from plant to plant.    A necessary link in your created order.        (There are too few bees these days.) Creator, Forgive us for how we have poisoned the earth    and killed entire populations of bees. Forgive us that, because of our desire for beautiful yards,    we have filled the soil with pesticides    and killed off the very plants that bees have needed to thrive. Forgive us that, in the name of progress,   we have turned lifegiving land into lifeless concrete,   we have turned fresh water into cancer superspreaders,    and cut down swaths of forests and sides of mountains. Forgive us for not giving voice to the cries of the land   or amplifying the voice of those most affected by its pollution. Forgive us for thinking that since we are not farmers who care for large swaths of land   we have no responsibility for the land you have given us. Forgive us for thinking that what we do in our small yard    or apartment balcony does not matter,    or that you do not call us to be caretakers and stewards as well. Creator,Help us to set to right what we have broken,    to learn how to care for the soil and plants    so that bees may flourish. Then will these bees return to pollinate plants   that will become food for humans and other of your created beings. Then will the scraps of that food be returned to nourish the earth,    and that fertile soil will in turn produce plants that the bee needs to thrive.May we be attentive to every part of your creation    so that all may flourish. Creator, We bless you for the cycle of the earth,   and for the bee. In the name of Jesus Christ,    who came to redeem all things, Amen. 

It starts with the land. Everything starts with the land. On the first day of creation  God created light and then the next day the waters of the earth were pushed back to form land. The cultural mandate given by God to humans to fill, subdue, and rule over creation (Genesis 1:28) was given before sin entered the world and was meant as a way for us to bear God’s image. Following God’s example, we are to fill the land with our creative productivity. That includes bearing children, but also so much more. We are to subdue the land by rooting out what doesn’t belong—whatever could potentially keep creation from flourishing. We are to rule with God’s wisdom, with deep love and concern for all things, and with a desire for shalom.  In the beginning God created the heavens and the earth. —Genesis 1:1  I believe in God, the Father almighty, creator of heaven and earth. —Apostles’ Creed The balance and harmony of God’s creation was shattered when sin entered into the world, and “dominion” began to mean greed and self-preservation. The success of oneself or one’s nation became more important than the flourishing of all things. Sin led to the development of hierarchies in creation and within humanity: those judged superior are given more resources while others struggle to survive. Sin led to the Doctrine of Discovery (see p. 33), which codified the idea that European Christians could claim any land as theirs and swindle Indigenous Peoples out of the land they needed to flourish—or worse, Christians were given permission to kill Indigenous Peoples and destroy their nations and cultures. Sin led to enslavement and the devaluing of people that still exists today. The land, its value, and the desire to use it for personal or national gain without care for others can be found at the core of so many wars, inequities, and yes, even pollution and climate change.  It starts with the land. So as Reformed Worship begins a year-long focus on the intersection of worship and justice, it is appropriate for this issue to begin there as well because if we desire to see our fellow humans and indeed all creation flourish, there are clear implications for our worship. As The Worship Sourcebook articulates so well,  The worshiping community needs to give praise and thanks for the creation; to express grief and pain at the abuse, pollution, and corruption of what God has created; and to offer prayers for God’s blessing on the seasons and on our faithful use of provisions God makes available through the creation. In our corporate worship we also need to affirm human efforts to carry out God’s command to exercise obedient supervision over all God has created; to see wisdom in our tasks of creative efforts; and to seek discipline in our work of being caretakers.  —The Worship Sourcebook, Second Edition © 2013, Faith Alive Christian Resources, p. 377 In this issue of Reformed Worship we will consider what it means to be caretakers and good neighbors to people in our congregations and communities (p. 3), to students of all ages (p. 47), to those without adequate housing (p. 40), to Indigenous Peoples (pp. 26, 33), and to the creation as a whole (pp. 11, 14, 15, 20). We also consider how we might express our laments and protests visually (p. 50) or preach about justice (42). As always, you will find helpful resources for worship planning and leading as stand-alone resources, such as the Q&A written by our new columnist Rev. Paul Ryan (p. 44), and as sidebars accompanying longer articles.    While we acknowledge that there is much that is wrong in this world, and that we don’t all agree on how best to address those injustices, let us not let go of hope. Instead, let us be inspired by the Holy Spirit to work to build a beloved community that prefigures the promised city where the tree of life flourishes and brings “the healing of the nations” (Revelation 22:2).

We know that Advent is a time of preparation ahead of Christmas, as Lent is for Easter. But have you ever considered the connection between Ascension Day and Pentecost? Christ’s ascension was a fulfillment of his Easter resurrection, but it also looks forward. Before Christ ascended he gave the promise to send his Holy Spirit—a promise fulfilled on Pentecost. But while the disciples waited for the coming Spirit they were to spend time in prayer—a time of preparation. One reason why so few churches mark Christ’s ascension, I believe, is that we fail to understand not only the theological and salvific significance of the event, but also its connection to Pentecost. Through the message, the worship elements, and the occasional repetition of words, the following two services try to strengthen that connection and reflect on both Christ’s ascension and the Spirit’s coming at Pentecost. To further help congregants see the connection between these two occasions and see the time between Ascension Day and Pentecost as a time of preparation, we have provided a series of devotional activities focused on the fruit of the Spirit. These are downloadable and may be reproduced as long as they include the provided copyright and are not sold. Those devotions are at tinyurl.com/RW147devotional. Ascension Day Gathering Call to Worship: A Litany Based on Psalm 47 The following litany is divided into four voices with a child asking the questions. You could also re-arrange the litany for more or fewer voices and give the child’s part to the whole congregation. However you decide to break up the psalm, make sure it is spoken with appropriate emphasis and reflection to communicate the message as well as the words. 1: Clap your hands, all you nations! Shout to God with cries of joy! Child: Why should we clap our hands? What reason do we have to shout with joy? 1. Well, because the LORD Most High is awesome and is the great King over all the earth. 2: The LORD subdued nations under us, peoples under our feet. 3: The LORD chose our inheritance for us: the pride of Jacob, whom he loved. 4: But even more than all of that, our God has ascended from earth to heaven! 3: Indeed, God has ascended amid shouts of joy — the LORD ascended amid the sounding of trumpets! Child: How should we respond to this ascended God? 2: Sing praises to God! Sing praises, of course! 3: Sing praises to our King! Sing lots of praises! 4: Yes, sing praises! 1: Because God is the King of all the earth, sing to him a psalm of praise. 2: God reigns over the nations; God is seated on his holy throne. 3: The nobles of the nations assemble as the people of the God of Abraham,      for the kings of the earth belong to God;      he is greatly exalted. Child: Indeed, God is to be greatly exalted! Let’s clap our hands and sing for joy! Opening Songs of Praise “Clap Your Hands” Owens, PH 166, SWM 2 “Come, Thou Almighty King” Anonymous, LUYH 492, GtG 2 “Praise, My Soul, the King of Heaven” Lyte, LUYH 571, GtG 620 “Nations, Clap Your Hands” Psalm 47, LUYH 216, PfAS 47E “Great Are You, Lord” Ingram, Jordan, Leonard “You Have Made Me Glad” Gayle, Perez, Musso, Gentiles Greeting: Revelation 1:4–5 Songs of Adoration to the Ascended Christ Medley Option 1 “Jesus Is Lord” Chua, LUYH 226 "He Is Lord” Anonymous, LUYH 227 Medley Option 2 “Worthy of It All” Brymer, Hall “O Come, Let Us Adore Him” (refrain only) LUYH 76       Additional verses:             For Christ alone is worthy, . . .             We’ll give him all the glory, . . . Call to Confession While we claim to celebrate the ascension of our Lord, the way we live proclaims our lack of faith in Christ’s power to rule the world. While we claim to celebrate the ascension of our Lord, the way we live proclaims our lack of faith that Christ, having known what it is to be human, is seated at God’s right hand and is interceding on our behalf. While we claim to celebrate the ascension of our Lord, the way we live proclaims our lack of faith that in our baptisms we are united with Christ in his death and resurrection and thus will one day stand before the throne of God and meet God face to face. While we claim to celebrate the ascension of our Lord, the way we live proclaims our lack of faith that, just as Christ promised, the Holy Spirit has come and lives in and among us as our advocate and comforter. Let us confess the incongruity between our faith and practice. Let us pray. —From Reformed Worship 11 © 1989 Worship Ministries of the Christian Reformed Church. Used by permission. Additional text by Joyce Borger, 2023 © Creative Commons Attribution-NonCommercial-ShareAlike. Prayer of Confession and Lament We come, O Lord, on this day of glory to confess our lack of trust. While we sing of your lordship over all creation, we have too often acted as if you are powerless against all the challenges we face in our world, our community, our church, and our personal relationships. We have forgotten that you sit at God’s right hand interceding on our behalf, and that you sent us the Holy Spirit as our comforter and advocate. Help us to live with confidence in your presence today and in hope for life with you forever. Amen. —From Reformed Worship 11 © 1989 Worship Ministries of the Christian Reformed Church. Used by permission. Additional text by Joyce Borger, 2023 © Creative Commons Attribution-NonCommercial-ShareAlike. Sung Prayer of Confession “O Christ, the Lamb of God” John 1:29, LUYH 630 Assurance of Pardon Let us together proclaim these words of faith that offer us an assurance of our pardon: God whose glory fills our world God whose life is closer than breath God whose love is stronger than death God, this God of life and love, Has sent an advocate to save us: Jesus Christ the righteous, now at the right hand of God Not to condemn but to bring full life Not to accuse but to redeem Not to reject but to draw close God, this God of life and love, Has sent an advocate to save us: Jesus Christ the righteous, now at the right hand of God God who hears the cry of our seeking souls God who sees the pain of our suffering bodies God who feels the loss of our grieving spirits God, this God of life and love, Has sent an advocate to be with us forever: The Spirit of truth abides with us eternally Before us to teach and lead, Within us to comfort and heal, Around us to shield and protect, God, this God of life and love, Has sent an advocate to be with us forever: The Spirit of truth abides with us eternally God whose dream brings hope and wholeness God whose ways bring abundance and peace God whose new world is breaking into ours God, this God of life and love, Has made his dwelling place with men and women. God the Almighty welcomes us into a resurrection created world Together with sisters and brothers of every nation Together with saints from every age Together with those who follow in our footsteps God, this God of life and love, Has made his dwelling place with men and women. God the Almighty welcomes us into a resurrection created world. —Christine Sine, “Another Prayer for Ascension & Pentecost,” GodSpaceLight.com. Passing of the Peace As we have received peace from Christ assuring us of our forgiveness, let us also pass that peace to each other. Thanksgiving “Crown Him with Many Crowns” Bridge, Thring, LUYH 223, GtG 268   Proclamation of the Word Prayer for Illumination Blessed are you, Lord God, King of all creation: You have taught us by your Word. Open our hearts to your Spirit and lead us on the paths of Christ, your Son. All praise and glory be yours forever. Amen. —From Reformed Worship 39 © 1996 Worship Ministries of the Christian Reformed Church. Used by permission. Scripture Readings Luke 24:50–52; Acts 1:1–14; Ephesians 1:15–23 Sermon: “The Power of Prayer” Sermon Notes We don’t often think about or preach on what happened immediately after Christ’s ascension, but there is something very powerful going on between Ascension Day and Pentecost that shouldn’t be overlooked. The disciples, including the women who were with them, spent those nine days in prayer. While the Lectionary Year A text ends with Acts 1:11, you may want to continue to verse 14, where we read, “They all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers.” What did they pray about? The texts give us a few clues. Their prayers included praise to God for what God has done and also what God was going to do through the power of the promised Holy Spirit. That prayer for the Holy Spirit is not a “one and done” prayer but something that believers ought to pray continually. Paul provides an example of that ongoing prayer in Ephesians 1:17: “I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better.” This wasn’t a prayer for unbelievers, but for believers who are known for their faith and love. If the disciples and faithful believers needed to pray continually for the gifting and ongoing presence of the Holy Spirit to lead, guide, comfort, and advocate for them, then how much more should we? Ultimately, this sermon should link Ascension Day and Pentecost and explain that, just like Advent and Christmas or Lent and Easter, the first speaks to the promise and the later to its fulfillment. It may also be an invitation to spend the nine days between Ascension Day and Pentecost as Christians around the world throughout history have: praying for the Holy Spirit’s outpouring in our lives and world and particularly for the fruit of the Spirit to grow in our lives. (See the introduction for a link to the devotional on the fruit of the Spirit.)   Response to the Word Profession of the Church’s Faith In his divinity, majesty, grace, and Spirit, Christ is not absent from us for a moment. By the Spirit’s power we make the goal of our lives not earthly things, but the things above where Christ is, sitting at God’s right hand. Through the Holy Spirit Christ pours out his gifts from heaven upon us, his members. The Spirit, as well as the Father and the Son, is eternal God. The Spirit has been given to us personally so that by true faith the Spirit makes us share in Christ and all his blessings, comforts us, and remains with us forever. —based on the Heidelberg Catechism, Q&A 47, 49, 51, and 53 Prayers of the People The following is a guide for extemporaneous prayers. The pattern provides a suggested text for the opening and closing of each part of the prayer and calls for extemporaneous prayers of thanksgiving, petition, and intercession. —Reprinted by permission from The Worship Sourcebook, second edition © 2013, Faith Alive Christian Resources (TWS O.4.4.1). Jesus Christ, mediator and high priest, we thank you for becoming human and for experiencing the joys and sorrows of life, which assures us that you are able to sympathize and rejoice with us. We praise you for the many joys of life:       for the beauty of creation, especially . . .       for your work in this world . . .       for the growth of your kingdom . . . for the greatest source of our happiness, the gift of eternal life . . . As our mediator, you stand before God, petitioning him on our behalf, so we boldly bring before you our prayers for       creation and its care . . .       the nations of the world . . .       our nation and its leaders . . .       this community and those in authority . . .       the church universal as it works on your behalf . . .       this local church in its ministry . . .       persons with particular needs . . . We pray this in your strong name, O Christ, our mediator and high priest. Amen. —Reprinted by permission from The Worship Sourcebook, second edition © 2013, Faith Alive Christian Resources (TWS O.4.4.1). Offering   The Lord’s Supper If it isn’t your normal practice to have communion each week or with Ascension Day worship, you may want to consider celebrating it this Ascension Day, highlighting the theological themes the Lord’s Supper and Christ’s ascension hold in common, such as Christ as King of the universe and our union with Christ in his death and resurrection. Call to Service or Discipleship As you leave here today, do so knowing that, just as the disciples received the power of the Holy Spirit and then were sent to proclaim the gospel throughout the world, you too should pray for the Spirit’s ongoing work and presence in your life so you may join the work the Spirit is doing in the world. In these next nine days, spend time reflecting on the fruit of the Spirit and for its increased presence in your life. [Include any additional instructions related to the fruit of the Spirit devotional resource linked in the introduction to these services.] Blessing/Benediction In the week ahead, may God the Holy Spirit move within and among us, giving us spiritual       eyes to see the world as Christ sees it,       ears to hear the world as Christ hears it,       feet that go wherever the Spirit may direct,       and hands to join the Spirit’s work in this world, so that Christ, our ascended Lord, may receive all glory, honor, and praise. Amen. —Joyce Borger, 2023 © Creative Commons Attribution-NonCommercial-ShareAlike. Used by permission. Get Outside!  In some communities Ascension Day is marked by getting outside, since that is where the ascension happened. If the weather is nice enough where you live, go for a hike! Try to find a hill or mountain to hike up, and when at the top, read the Ascension Day passage (Acts 1:1–11) and reflect on what the disciples must have been thinking and feeling at that time. What do you think Christ was thinking and feeling knowing that those were to be his last moments on earth? If a hike isn’t possible, go for a walk and think about how Christ is Lord over all you see.  Pentecost Gathering Call to Worship A Litany of Psalm 104:24, 27–34 for Three Voices 1: How many are your works, Lord! In wisdom you made them all; the earth is full of your creatures. All: All creatures look to you to give them their food at the proper time. 2: When you give it to them, they gather it up; 3: when you open your hand, they are satisfied with good things. 2: When you hide your face, they are terrified; 3: when you take away their breath, they die and return to the dust. 1: When you send your Spirit, they are created, and you renew the face of the ground. 3: May the glory of the LORD endure forever; may the LORD rejoice in his works— 2: he who looks at the earth, and it trembles, who touches the mountains, and they smoke. All: I will sing to the LORD all my life; I will sing praise to my God as long as I live. May my meditation be pleasing to him, as I rejoice in the LORD. Opening Song Suggestions “Creator Spirit, by Whose Aid” Veni Creator Spiritus, Dryden, LUYH 523 “Come, Holy Ghost” Veni Creator Spiritus, Benedict, Mills, LUYH 232 “O Holy Spirit, by Whose Breath” Veni Creator Spiritus, Grant, LUYH 900 “Spirit, Working in Creation” Richards, LUYH 235 “Praise the Spirit in Creation” Hewlett, LUYH 236 “Holy Spirit” Torwalt “Holy Spirit, Come” Walker Greeting: Revelation 1:4–5 Song/Prayer of Adoration to the Holy Spirit “Spirit of God, Unleashed on Earth” Arthur, LUYH 237 Confession and Assurance of Pardon See the Ascension Day service Passing of the Peace See the Ascension Day service Thanksgiving “For Your Gift of God the Spirit” Clarkson, LUYH 525   Proclamation of the Word Prayer for Illumination See the Ascension Day service Sung Prayer for Illumination “We Need the Power of the Holy Spirit” Smallwood, LUYH 321 Scripture Readings Numbers 11:24–30; John 20:19–23; Acts 2:1–21; 1 Corinthians 12:3b–13 Sermon: “Living Breath of God” Sermon Notes Prior to Pentecost the Holy Spirit, though always present in the world, made itself known on rare occasions like the ones we read about in Numbers 11 or John 20. In both those cases the Spirit was given through another mediator. When Pentecost came, the Spirit was unleashed. It fell upon many people and continues to do so today, working in and through believers. The beautiful gift of Pentecost is that the Holy Spirit no longer needs a mediator. Now the Spirit is the mediator. The Holy Spirit also bestows gifts upon believers to be used for building God’s kingdom. If your congregants have spent the last week praying for and reflecting on the fruit of the Spirit (see link in the introduction), it may be helpful to talk about the difference between the fruit of the Spirit (the natural character that all who are connected to the Holy Spirit are to exhibit) and the gifts of the Spirit (tools to be used for the kingdom of God). Though different, the two are intricately intertwined, and both are dependent on a continually growing relationship with the triune God. The real question is whether one’s spiritual fruit and spiritual gifts reflect our oneness in Christ and are evident through our actions as we work together with all believers for the glory of God and the promotion of the gospel. The Spirit has come and breathed life into our souls; how are we now to live?   Response to the Word Sung Response “Holy Spirit, Living Breath of God” Getty, Townend, LUYH 746 Profession of the Church’s Faith See the Ascension Day service Prayers of the People The following is a guide for extemporaneous prayers. The pattern provides a suggested text for the opening and closing of each part of the prayer and calls for extemporaneous prayers of thanksgiving, petition, and intercession. —Reprinted by permission from The Worship Sourcebook, second edition © 2013, Faith Alive Christian Resources (TWS Q.4.4.1). Spirit of fire, who came as a rushing wind breathing life and hope into dead bones and cold hearts, we praise you for the comfort and guidance you have given the church throughout the ages: for your presence in creation, especially . . . for changing hearts and guiding decisions as evidenced in . . . for your work through the church universal . . . for your presence in our worship . . . for your sanctifying work in our lives . . . Holy Spirit, we pray for your comfort and guidance as we care for creation . . . for the nations of the world . . . for this community and those who are in authority . . . for the church universal as it works on your behalf . . . for this local church in its ministry . . . for persons with particular needs . . . We pray in the name of the Father and the Son, who live and reign together with you, one God forever and ever. Amen. ­—Reprinted by permission from The Worship Sourcebook, second edition © 2013, Faith Alive Christian Resources (TWS Q.4.4.1). Offering Breathe in me, O Holy Spirit, that my thoughts may all be holy.  Act in me, O Holy Spirit, that my work, too, may be holy.  Draw my heart, O Holy Spirit, that I love but what is holy.  Strengthen me, O Holy Spirit, to defend all that is holy.  Guard me, then, O Holy Spirit, that I always may be holy.  Amen. —St. Augustine   The Lord’s Supper If it isn’t your normal practice to have communion each week or with Pentecost worship, consider celebrating it this Pentecost, highlighting how the Holy Spirit unites us with Christ and each other as we partake in communion.   Sending Call to Service or Discipleship As we leave here today, let us pray for the Spirit’s presence and leading in our lives using a prayer by Anthony of Padua, who lived in the thirteenth century. St. Anthony, as he is now called, not only had the gift of preaching but also exuded the fruit of the Spirit through his love and care for the poor. Let us pray. O God, as we leave here, send us forth with your Holy Spirit. Send your Holy Spirit into my heart that I may perceive, into my mind that I may remember, and into my soul that I may meditate. Inspire me to speak with piety, holiness, tenderness, and mercy. Teach, guide, and direct my thoughts and senses from beginning to end. May your grace ever help and correct me, and may I be strengthened now with wisdom from on high, for the sake of your infinite mercy. Amen. —adapted from St. Anthony of Padua (1195–1231), P.D. Closing Song Suggestions “Gracious Spirit, Heed Our Pleading” Niwaglia, LUYH 320, GTG 287, SSS 245 “Lord, Speak to Me, That I May Speak” Havergal, LUYH 754, GTG 722, SSS 557 “Holy Spirit, Truth Divine” Longfellow, LUYH 864 Blessing/Benediction See the Ascension Day service

I wonder what it was like to have a conversation with a friend who then disappeared in front of your very eyes. Can you imagine being part of a prayer meeting that lasted nine days while you prayed for, well, you weren’t entirely sure what to pray for, but you were told to wait and pray so you did? I wonder what it was like to be at that first Pentecost, to have felt and seen the Holy Spirit move in such a powerful way? I wonder how many times during those days the disciples turned to each other and asked, “Christ has ascended. Now what? The Spirit has come. Now what?” This issue of Reformed Worship asks that same question: Now what? What difference do Christ’s ascension and Pentecost have on our daily living and our worship? Christ has ascended, the Spirit’s come . . . now what? We begin with Christ’s ascension. In this issue we focus on the connection between Christ’s ascension and Pentecost. In doing so we consider the practice of using the nine days between the two celebrations to focus on the fruit of the Spirit and to pray that the fruit may grow in our own lives and in the church universal. See “The Fruit of the Spirit: Connecting Ascension and Pentecost” (p. 3) for service plans and a link to devotionals. For a confession litany related to the fruit of the Spirit, see page 10. Brian Hehn provides us with songs of mystery and diversity that are appropriate for Ascension Day and Pentecost Sunday worship (p. 11). Continuing our recent focus on including children and youth in worship, Michael Huerter looks at songs that encourage us to consider the experiences of different age groups in our congregations (p. 14). The Spirit’s presence in our lives as our comforter and advocate reminds us that we are not alone. Throughout the centuries the church has found particular comfort in the words of Psalm 23. This issue’s worship series provides twelve Sundays’ worth of worship suggestions as well as prompts that encourage faith practices to help us open ourselves up to the work of the Holy Spirit throughout the week. In addition to its many creative suggestions, this series also highlights the art of a high schooler and shows again how we might include our youth in various aspects of worship (p. 18). One way the Holy Spirit is at work in our worship is through the preparation for and preaching of God’s Word. The whole congregation participates in that work by listening intently and intentionally to God’s Word as it is proclaimed. John Witvliet suggests some practices for strengthening sermons (p. 29), while Scott Hoezee encourages the preaching of both trouble and good news (p. 34). Between the two articles is a reproducible resource intended to help all ages in your congregation listen to what the Spirit is saying through the preached Word (p. 31). This issue ends with two articles and a resource assuring us that the Holy Spirit is at work not only on Pentecost, but throughout the whole year and in all places, and then encouraging us to join in that work. Our hope is that just as the Holy Spirit is part of each article and resource, both explicitly and in less obvious ways, so too may you experience the working of the Holy Spirit in both the unexpected and the everyday. It is that faithful, daily work that is the answer to the question “Now what?” Now we allow our hearts, lives, and actions to be shaped by the Holy Spirit as we work alongside the Spirit to usher in God’s kingdom here on earth.

For those who use the lectionary, Year A brings us to Matthew 2 and the slaughter of the innocents. This is a difficult pericope and one that you might be tempted to skip over in lieu of Epiphany’s light. But there are important theological reasons to remember this part of the Christmas story and include it in your worship services. If you are struggling with how to do it, here are a few practical helps.

Whether you typically use the lectionary or not, the combining of the Easter story from Matthew with a psalm, a passage from Acts, and another from the letter to the Colossians provides a unique way of telling the Easter gospel message. The litany is arranged for four voices, with each voice reading one of the following texts: Voice 1: Psalm 118:1–2, 14–24 Voice 2: Matthew 28:1–10 Voice 3: Acts 10:39–43 Voice 4: Colossians 3:1–4 There are a few points in the reading of Psalm 118 where All the voices, voice 3, or voice 4 will speak, as indicated by the voice number and coordinating color. It is important that each voice has its own microphone so the script can flow naturally without breaks. Voice 1: Give thanks to the Lord, for he is good; All: his love endures forever. (Psalm 118:1) Voice 2: After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb. (Matthew 28:1) Voice 1: Give thanks to the LORD, for he is good; All: his love endures forever. Voice 1: Let Israel say: Voice 3: His love endures forever.” Voice 1: Let the house of Aaron say: Voice 4: “His love endures forever.” Voice 1: Let those who fear the LORD say: All: “His love endures forever.” (Psalm 118:1–4) Voice 2: There was a violent earthquake, for an angel of the Lord came down from heaven and, going to the tomb, rolled back the stone and sat on it. His appearance was like lightning, and his clothes were white as snow. The guards were so afraid of him that they shook and became like dead men. (Matthew 28:2–4) Voice 1: When hard pressed, I cried to the LORD; he brought me into a spacious place. The LORD is with me; I will not be afraid. What can mere mortals do to me? (Psalm 118:5–6) Voice 2: The angel said to the women, “Do not be afraid, for I know that you are looking for Jesus, who was crucified. He is not here; he has risen, just as he said. Come and see the place where he lay.” (Matthew 28:5–6) Voice 1: The Lord is my strength and my defense; he has become my salvation. (Psalm 118:14) Voice 2: “Then go quickly and tell his disciples: ‘He has risen from the dead and is going ahead of you into Galilee. There you will see him.’ Now I have told you.” So the women hurried away from the tomb, afraid yet filled with joy, and ran to tell his disciples. (Matthew 28:7–8) Voice 1: Shouts of joy and victory resound in the tents of the righteous: All: “The LORD’s right hand has done mighty things! The LORD’s right hand is lifted high; the LORD’s right hand has done mighty things!” Voice 1: I will not die but live, and will proclaim what the LORD has done. The LORD has chastened me severely, but he has not given me over to death. Open for me the gates of the righteous; I will enter and give thanks to the LORD. This is the gate of the LORD through which the righteous may enter. I will give you thanks, for you answered me; you have become my salvation. (Psalm 118:15–21) Voice 2: Suddenly Jesus met them. “Greetings,” he said. They came to him, clasped his feet and worshiped him. (Matthew 28:9) Voice 1: The stone the builders rejected has become the cornerstone; the LORD has done this, and it is marvelous in our eyes. (Psalm 118:22–23) Voice 2: Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee; there they will see me.” (Matthew 28:10) Voice 1: The Lord has done it this very day; let us rejoice today and be glad. (Psalm 118:24) Voice 3: “We are witnesses of everything he did in the country of the Jews and in Jerusalem. They killed him by hanging him on a cross, but God raised him from the dead on the third day and caused him to be seen. He was not seen by all the people, but by witnesses whom God had already chosen—by us who ate and drank with him after he rose from the dead. He commanded us to preach to the people and to testify that he is the one whom God appointed as judge of the living and the dead. All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name.” (Acts 10:39–43) All: Lord, save us! Lord, grant us success! Voice 1: Blessed is he who comes in the name of the Lord. From the house of the Lord we bless you. The Lord is God, and he has made his light shine on us. With boughs in hand, join in the festal procession up to the horns of the altar. (Psalm 118:25–27) Voice 4: Since, then, you have been raised with Christ, set your hearts on things above, where Christ is, seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory. (Colossians 3:1–4) Voice 1: You are my God, and I will praise you; you are my God, and I will exalt you. Give thanks to the Lord, for he is good; All: God’s love endures forever. (Psalm 118:25–29)

It was dark. I found myself in the middle of an industrial complex that seemed entirely vacant, with not a car or living being in sight. The gas gauge of the rental car suggested I was almost out of gas. After passing exit after exit with no promise of a gas station, my not-so-great GPS had led me to this area, and as I drove further and further away from the highway, still no gas station appeared. With my two-year-old asleep in the back seat, I felt vulnerable and alone. The wilderness can be found as easily in the midst of a city as in the most secluded place on earth. It is as much a mental or spiritual feeling of loneliness, isolation, and vulnerability as it is a physical location. Normally we do everything we can to avoid the wilderness, but during Lent we are invited to journey into the wilderness. It is in that place of solitude and vulnerability that we often find ourselves most open to God. It is in the wilderness that important truths about life and death come into sharper focus. Few of us deliberately seek out the wilderness, though we all go through times of spiritual drought, thirst, and great need. But Scripture and our own experience testify to the fact that in these places God often shows up in profound and surprising ways. Normally we do everything we can to avoid the wilderness, but during Lent we are invited to journey into the wilderness. In this Lenten issue you will find “A Table in the Wilderness” (p. 3), a worship series through which you can invite your congregation to take a journey in the wilderness, stopping along the way to hear the testimonies of Jesus, the people of Israel, Hagar, Elijah, David, the hungry crowd, and the disciples, learning how God fed and ministered to them in their wildernesses. Connected with the worship series are resources for setting up an outdoor prayer path (p. 12). Another way to highlight the table provisions of God is through weekly celebration of the Lord’s Supper (“Eating More Grace,” p. 16). There are more traditional Lenten resources in this issue as well, including services for Maundy Thursday and Good Friday. For Easter we have provided a litany that uses Psalm 118 interspersed with several other Scripture texts to tell the good news of Easter. We continue our recent focus on children and youth with two insightful articles that speak more about older youth and young adults. These two articles appear in reverse order change text to read: The first article, “God Juice and Sticky Faith” (p. 44) reflects on how the faith of young adults is affected by how they participated in worship as children. The second article outlines how different generations speak about sin (“Sin Talk,” p. 47). We also have included another letter, this time addressed to the storytellers in our churches—including preachers (p. 42). Finally, we are grateful for the opportunity to share with you some artwork created by children. Of course, all our worship is meaningless and our creative expressions pointless if we don’t keep God at the center of our worship. “Behold God’s Power and Glory” (p. 40) provides some wisdom for doing exactly that. In case you are wondering, God answered my prayers. I made it back to the highway and eventually did find a gas station—a very different table in the wilderness, but a provision no less.

I’ve been thinking recently about how stories are uniquely human. Though some would argue that animals tell stories too, I’m not sure I agree. They certainly communicate, but that’s not the same as telling a story. Of course, I haven’t studied this, so someone could easily prove me wrong. But I contend that storytelling is part of our being God’s image bearers because God is the author of The Big Story. Already in Genesis 1 and 2 we find God telling a story—a story that reveals the origins of the world not in factual, scientific language but through narrative and poetry. Scripture itself is one long story of creation, fall, and redemption, a story that gets repeated again and again even in modern fiction, and a story in which we find our very selves. Good stories stick in our memories and become a part of us. Good stories reveal something about ourselves or the world. Good stories nourish, heal, inspire, and teach. Stories are uniquely human. They are a gift. Yet so often we ignore that gift. In Western culture, we certainly haven’t paid enough attention to the art of storytelling. We have much to learn from Indigenous cultures that have perfected this art and pass on their history, culture, and teachings through stories. We don’t often make room for stories in our lives or in our worship. We seem to have relegated stories to the realm of children. I wonder if, rather than seeing stories as a medium for truth telling, we have mistaken “story” for “fiction” (in the worst sense of the word). Or maybe stories are suspect because they aren’t directed at the head as much as the heart. Whatever the reason for overlooking our own stories, it’s time that we reclaim them and learn how to tell them well. The teachings of Jesus begin in story and end in symbol—they begin in parable and end in us. These are not Bible stories that we learn; these are our stories. —Leonard Sweet, Soultsunami This issue of Reformed Worship is full of ideas for storytelling. The issue begins with considering how we might best use the digital medium for embodied worship, a unique way of storytelling (p. 3). The worship series “What Is God Like” (p. 12) encourages us to use our imaginations and wonder together about what our great, awesome God is like even as we acknowledge that we can never fully describe or understand God. We tell the story of Christ’s birth through candle-lighting liturgies (p. 19) and children’s dramas (p. 27). We are encouraged to tell disturbing stories (p. 32), including the story of the slaughter of the innocents from Matthew 2 (p. 36). Rev. Scott Hoezee encourages pastors to use stories to pull people into the biblical text (p. 47). We learn about how churches in Scotland allow children to tell their stories through play in worship (p. 44), and we are offered a template for inviting individuals to tell their particular stories in a New Year’s Eve service (p. 40). What is your story? How do you see God in it? What is the story of your congregation? Your community? Where is the Holy Spirit at work in those stories? We hope this issue will spark your imagination as you look for ways to include the beauty and power of story in your worship so your people can confidently claim both God’s revelation in Scripture and God’s ongoing revelation in the life of individuals and communities as part of their stories.