Mark Ashton with C. J. Davis
It would not be in keeping with the rest of this chapter to provide “model” service outlines. One of the weaknesses of the use of the Book of Common Prayer over the centuries has been the way it has encouraged the clergy of the Church of England to lead church services without thought and without preparation. So this appendix is not an attempt to provide modern equivalents for Morning and Evening Prayer. Nevertheless, in many situations it is not possible to redesign church services each week. Liturgical patterns are unavoidable. While the day of a national liturgy may have gone, there is still the need for good local liturgy.
So for what they are worth, three “real” services are included here with a parallel commentary about the material used. They have been selected at random to provide examples (not models) of how the principles of this chapter might be put in to practice. The dominant criteria in the planning were to provide appropriate services for different occasions which were driven by the Bible, were friendly to outsiders, and were short. (The decision had been taken at this particular church to endeavor to keep services to approximately one hour, with “family” services aiming to be nearer 45 minutes. See the discussion of service length on pages 100–101).
This book was written at the time when the Alternative Service Book of the Church of England came to the end of its life. The current state of Anglican liturgical revision allows the local congregation considerable freedom to fashion service patterns that suit their own particular needs and that are thoroughly biblical. New resources for church services are being published all the time, although few of them express a thoroughgoing reformed theology. The challenge is to discover good liturgical material in the available books and to fit it into a service pattern that balances familiarity with freshness and that is appropriate to the congregation concerned.1
10:30 A.M. 18 October 1998
with Crèche2 and Trekkers (3–10)
[Welcome]
HYMN Sing to God new songs of worship—
all his deeds are marvellous:
he has brought salvation to us
with his hand and holy arm:
he has shown to all the nations
righteousness and saving power;
he recalled his truth and mercy
to his people Israel.
Sing to God new songs of worship—
earth has seen his victory;
let the lands of earth be joyful
praising him with thankfulness:
sound upon the harp his praises,
play to him with melody;
let the trumpets sound his triumph,
show your joy to God the king!
Sing to God new songs of worship—
let the sea now make a noise;
all on earth and in the waters
sound your praises to the Lord:
let the hills rejoice together,
let the rivers clap their hands,
for with righteousness and justice
he will come to judge the earth.
[from Cantate Domino (Psalm 98)]3
(© Michael Baughen/Jubilate Hymns) CCL Licence 1584
Introduction—This was a normal Communion service at 10:30 A.M. with two nurseries (toddlers and babes in arms) running throughout the service and with children’s work (called Trekkers, aged 3–10) starting after the Notices.
The Order of Service was produced on the inside of a folded A4 sheet, with the week’s notices on the two outer pages. (The words for the hymns and songs were not actually printed on the Order of Service but projected onto two screens. A separate word sheet was offered to those who preferred to use it.)
The provision for children was highlighted at the beginning of the Order of Service because it was welcoming to those who were being drawn into the church through the families’ work.
Welcome—A general welcome was given with particular reference to certain groups, such as international visitors. The outline of the service was mentioned. An opportunity was provided for members of the congregation to greet each other and to fill any gaps in the rows, while the word sheets were given out to those who indicated they would like one.
Following the time of greeting, the leader read a verse of Scripture that focused the congregation on the words of the hymn they were about to sing (Psalm 98:1).
Hymn—This modern hymn (based on Psalm 98) was chosen as a lively, moderately familiar start to the service. Its disadvantages were that it is not a traditional hymn (and so is less well known to the church outsider); that the words of the first line could reinforce the idea that worship equals singing, unless the New Testament meaning of the word is briefly explained when the hymn is introduced; and that there is no obvious link between the hymn and the main Bible passage of the service.
[Together] Almighty God, our heavenly Father,
we have sinned against you in thought and word and deed,
through negligence, through weakness,
through our own deliberate fault.
We are truly sorry and repent of all our sins.
For the sake of your Son Jesus Christ, who died for us,
forgive us all that is past;
and grant that we may serve you in newness of life,
to the glory of your name. Amen.
ASSURANCE OF FORGIVENESS
SONG Jesus’ love is very wonderful,
Jesus’ love is very wonderful,
Jesus’ love is very wonderful,
O wonderful love!
So high, you can’t get over it,
so low, you can’t get under it,
so wide, you can’t get round it,
O wonderful love!
(H.W. Rattle © Scripture Union) CCL 15844
NOTICES [Collection]
(Trekkers leave)
PRAYERS
Confession—The advantage of this confession is that it is God-centered (as opposed to focusing on how we hurt other people). However, it does not give much sense of God’s anger at sin, and it may fall into the danger of many Anglican confessions: that people will think the gospel merely offers temporary, week-by-week forgiveness. Psalm 98:8, 9 could have provided a good Bible link between the first hymn and the act of confession.
Assurance of Forgiveness—The assurance of forgiveness was a spontaneous declaration of God’s commitment to forgive those who come to him in humility and confession, based on a Bible verse. (Psalm 98:1 could have been used again, or 1 Corinthians 2:2). It is difficult to ensure that false assurance is not given to the unconverted, while at the same time declaring forgiveness clearly to the converted and penitent.
Song—At this point in the service the smaller children were invited to come and help with the musical accompaniment and a variety of tambourines, drums, cymbals, triangles, rattles, and other similar musical instruments were offered. The song had been chosen, therefore, both for its lively beat and because its words connect naturally with the assurance of forgiveness. (Sometimes, instead of the children’s musical accompaniment, the whole congregation might be invited to join in the actions of a child-friendly song like this.)
Notices and Collection—The collection came at this point with a clear introduction to the effect that there was no need to participate. (“People give in many different ways to many different things; and if it is not appropriate for you to give in this particular way at this particular time, please just pass the bag along when it comes to you, as many will be doing.”) The collection was taken in that way (by passing bags through the congregation) because it is one way of emphasizing that our worship is the whole of our lives and not just certain ritual acts like singing or praying.
The notices were given at this point so that the children and leaders of the children’s work would hear them and so that there is a natural focus in the middle of the service on the church’s life through the rest of the week. Listening to the notices is no less spiritual than anything else that happens in a service. At the end of the notices the children (Trekkers) left. The term “Sunday school” is avoided because it has many unhelpful connotations (particularly linking the communication of the faith too closely to the overdeveloped educational system of the Western world).
Prayers—Having the intercessory prayers at this point had the disadvantage that it was difficult to start them against the noise of the children and their leaders leaving. It had the advantage that they could be longer and more complex than would have been appropriate for the more child-friendly, first part of the service.
THEME SONG Foolish the wisdom of the world,
its certainties denied
by wisdom of God’s foolishness
that is Christ crucified.
Christ is my strength, my righteousness,
who shatters worldly pride.
God grant that I should nothing know
except Christ crucified.
He chose the weak to shame the strong,
the fool to shame the wise,
he lifted high the humble things
philosophers despise.
Christ is my strength…
This foolish message of the cross
we preach, though some deride.
We fools for Jesus cannot boast
save in Christ crucified.
Christ is my strength…
(Hilary Jolly)5
| READING | 1 Corinthians 1:17–2:5 | Page 1144 |
SERMON God’s Power
We cannot experience God’s power, while we cling to our own human “wisdom”
| 1. God became weak: Christ crucified | 1:17–25 |
| 2. God chose the weak | 1:26–31 |
| 3. God used weakness | 2:1–5 |
| The Result: A Faith Resting on God’s Power 2:5 |
COMMUNION
(When the bread comes to you where you sit, if you wish to share it please take a piece, pass the plate to your neighbor, perhaps with the words “Given for you,” and then eat your bread. When the cup reaches you, please take a sip, and then pass it to your neighbor, perhaps with the words “Shed for you.” If you do not want to share the communion, please pass both on. During the administration there will be some quiet singing. Please join in if you would like to.)
Theme Song—This song had been written especially by two members of the congregation to support the sermon series on 1 Corinthians. Both words and tune had been critically reviewed and commented on by others, and the song was sung each Sunday, with various verses being added and others removed, as the sermons progressed through Paul’s letter (e.g., an alternative verse for 1 Corinthians 5):
Let not the yeast of sin and shame
work in the bread of Christ.
Jesus, the spotless lamb of God
for us was sacrificed.
Reading—The theme song had already focused the congregation on the passage in Paul’s letter to the Corinthians that was to be preached on. The reading overlapped with the previous week (which had ended at 1 Corinthians 1:25) in order to help the congregation grasp the flow of the letter.
The reader encouraged the congregation to follow the reading in the copies of the New International Version of the Bible that were already on the seats.
Sermon—The title of this sermon had been changed from the original version on the church’s program. As the preacher grappled with the text in his preparation, he had decided that the planned title was not appropriate. The sermon endeavored to pick up on the previous week’s sermon (point 1). It was a straightforward exposition of the verses, but it was directed specifically to the non-Christian present as well as to the Christian. It was approximately twenty minutes in length because this was a communion service (and there was a specific reference to communion contained in the sermon).
Communion—The long paragraph in brackets and italics was necessary to explain to visitors and outsiders how the administration of communion would take place so that they would not be anxious about being taken by surprise or about being embarrassed. The leader gave a warm welcome to the Lord’s Table to all believers, while warning the congregation of the serious consequences of receiving the bread and the wine inappropriately. He tried to do this in a friendly and well-reasoned way.
A disadvantage of this service was the abrupt shift from the end of the sermon into the communion. The leader tried to lessen that sense of abruptness by allowing a brief time of silence and using a Bible verse to focus the congregation on the Lord’s Supper.
[Together] We do not presume
to come to this your table, merciful Lord,
trusting in our own righteousness,
but in your abundant and great mercies.
We are not worthy even
to gather up the crumbs under your table.
But you are the same Lord who delights in showing mercy.
Grant us therefore, gracious Lord,
so to eat this bread and drink this wine
that our bodies and souls
may be made clean by Christ’s body and blood
and that we may evermore dwell in him, and he in us. Amen
PRAYER OF THANKSGIVING
[Together] Almighty God, our heavenly Father,
we thank you that in your tender mercy
you gave your only Son Jesus Christ
to suffer death upon the cross for our redemption;
he made there a full atonement for the sins of the whole world,
offering once for all his one sacrifice of himself;
he instituted, and in his holy gospel commanded us to continue,
a perpetual memory of his precious death until he comes again.
In the same night that he was betrayed,
he took bread and gave you thanks;
he broke it, and gave it to his disciples, saying,
“Take, eat; this is my body which is given for you;
do this in remembrance of me.”
In the same way, after supper he took the cup and gave you thanks;
he gave it to them, saying, “Drink this, all of you;
this is my blood of the new covenant, which is shed for you
and for many for the forgiveness of sins.
Do this, as often as you drink it, in remembrance of me.” Amen.
THE ADMINISTRATION
SONG It’s your blood that cleanses me,
it’s your blood that gives me life.
It’s your blood that paid the price
in redeeming sacrifice;
and washes me whiter than the snow, than the snow,
Lord Jesus, God’s precious sacrifice.
(Michael Christ © 1985 Mercy Publishing/Thankyou Music) CCL Licence 15846
Prayer of Humble Access—He then invited the congregation to join together in a Prayer of Humble Access, slightly adapted to strengthen the theology. The prayer served as a valuable reminder of the basis on which we receive the bread and wine at communion.
Between the Prayer of Humble Access and the Prayer of Thanksgiving, the leader used some of the verses known as the “Comfortable Words” from the Anglican communion service (Matt 11:28; John 3:16; 1 Tim. 1:15; 1 John 2:1).
Prayer of Thanksgiving—The leader invited the congregation to join him in saying this prayer (the Alternative Service Book 1980s modern version of Cranmer’s prayer). It was said together to avoid suggesting that the leader is a “priest” who turns the bread and wine into the body and blood of Christ by his words. The aim was to focus solely on the atonement rather than on various other parts of the ministry of Christ and works of God or on what we offer to God.
The Administration—At the end of the Prayer of Thanksgiving, the leader used an invitation to the Lord’s Table: “Draw near with faith; let us eat and drink in remembrance that Jesus died for us, and feed on him in our hearts by faith with thanksgiving,” during which the stewards came forward and distributed the bread and wine throughout the building. A large number of stewards were used in order to abbreviate the administration as much as possible.
Song—During the administration this song was sung, at first very softly by the musicians, starting a few minutes into the administration. The words focused the congregation on the meaning of communion, and the verse was repeated until everyone had received the bread and wine. Gradually more members of the congregation joined the musicians in singing it.
[Together] Almighty God, we offer you our souls and bodies,
to be a living sacrifice, through Jesus Christ our Lord.
Send us out into the world in the power of your Spirit,
to live and work to your praise and glory. Amen.
HYMN To God be the glory! Great things he has done;
so loved he the world that he gave us his Son
who yielded his life an atonement for sin,
and opened the life-gate that all may go in.
Praise the Lord, praise the Lord!
let the earth hear his voice;
praise the Lord, praise the Lord!
let the people rejoice;
O come to the Father
through Jesus the Son
and give him the glory;
great things he has done.
O perfect redemption, the purchase of blood!
to every believer the promise of God;
the vilest offender who truly believes,
that moment from Jesus a pardon receives.
Praise the Lord…
Great things he has taught us, great things he has done
and great our rejoicing through Jesus the Son:
but purer and higher and greater will be
our wonder, our gladness, when Jesus we see!
Praise the Lord…
FINAL PRAYER
[Coffee and tea will now be brought to you where you sit.]
Prayer—This prayer was said together at the end of the administration because it focuses on our right response to the Lord’s Supper: worship in the world.
Hymn—This familiar and traditional hymn made a good conclusion to the service. It has a rousing tune; it refocused the congregation both on the truths of the sermon (“so loved he the world that he gave us his Son”) and on the communion (“who yielded his life an atonement for sin”), as well as on the invitation to respond (“O come to the Father through Jesus the Son, and give him the glory; great things he has done”).
Final Prayer—The final prayer was a blessing on the same theme as the sermon.
After a silent pause, during which one of the service leaders and the preacher went to the door of the church, the musicians began to play quietly and tea and coffee were brought out on trays by the stewards to the congregation where they were sitting. (This allows a quicker distribution of the drinks and seems to encourage more conversation among the congregation than inviting them to go to collect tea and coffee themselves from a trolley or a kitchen hatch. It is also more effective in encouraging the congregation to stay and talk to one another.)
While it could clearly have been better in places, the service seemed to work well. It was a bit over an hour long (and the sermon had to be limited to 20 minutes to allow that).
It was led by four different people (including the preacher), the first of whom was a female member of staff (curate), who gave the welcome at the beginning and led through to the children’s song (“Jesus’ love is very wonderful”). A male member of staff gave the notices and invited the Trekkers to leave; the prayers were led by a young woman in the congregation, who also introduced the theme song and read the passage from 1 Corinthians; the vicar preached the sermon and led the communion through to the administration; the post-communion prayer and final hymn and prayer were led by the female curate. Having different leaders for various parts of the service allowed more concentrated and careful preparation than would have been the case had one person done all (or most of) the leading.
One weakness of the service was the difficulty experienced in holding all its various parts together, particularly with the emphasis on being child-friendly before the notices, then focusing on adults during prayers and the sermon, followed by the communion. The careful but brief links between different items provided continuity and “spiritual logic” that would otherwise have been missing.
5:00 P.M. 8 November 1998
Guest Service with Pathfinders (11-14) and crèche facilities
[Welcome]
HYMN My song is love unknown,
my Saviour’s love for me;
love to the loveless shown
that they might lovely be:
but who am I, that for my sake
my Lord should take frail flesh and die?
He came from heaven’s throne
salvation to bestow;
but they refused, and none
the longed-for Christ would know:
this is my friend, my friend indeed,
who at my need his life did spend.
With angry shouts, they have
my dear Lord done away;
a murderer they save,
the Prince of life they slay!
Yet willingly he bears the shame
that through his name all might be free.
Here might I stay and sing
of him my soul adores;
never was love, dear King,
never was grief like yours!
This is my friend in whose sweet praise
I all my days could gladly spend.
(S. Crossman © in this version Jubilate Hymns) CCL Licence 15847
CONFESSION Lord the only God,
compassionate and gracious,
slow to anger and full of love:
be with us now.
Heading—This was the first Sunday in a week of evangelistic events. The pattern of the service was not radically different from normal, but the leading was geared to outsiders.
The evening service time of 5:00 P.M. had proved good in the life of this particular church, although it had been discovered providentially, owing to a need to relieve pressure on the morning service by persuading more of the congregation to attend in the evening.
Crèche facilities meant a room with toys (rather than a staffed crèche). There was a loud-speaker in the room transmitting the service and the sermon. This was not a satisfactory arrangement for newcomers to the church who came with a small baby, although it was sufficient for some of the regular mothers.
Welcome—The vicar began leading this service and led through to the Assurance of Forgiveness. The instructions for leading stressed the need to “keep everything outsider-friendly and jargon-free.”
Hymn—This hymn was a mistake for the start of a Guest Service. It was too subjective and pushed guests to sing words of faith they may not have believed. It is, however, a classic, which is outsider-friendly. Only four of the six verses were sung: the overall aim at the Guest Service was to keep well within an hour.
Confession and Assurance of Forgiveness—This had the same problems as all general confessions when non-Christians are present; and it needed to be introduced carefully, discouraging people from praying it without faith and indicating that confession is a great benefit for God’s people.
we have been stubborn,
we have rebelled against you:
forgive our wickedness and sin,
and receive us as your own;
through Jesus Christ our Lord. Amen.
(From Bible Praying, Michael Perry, Fount. # 69)
ASSURANCE OF FORGIVENESS
SKETCH “Do Not Touch”
NOTICES [Collection]
(Pathfinders leave)
SONG How deep the Father’s love for us,
how vast beyond all measure,
that he should give his only Son
to make a wretch his treasure.
How great the pain of searing loss:
the Father turns his face away
as wounds which mar the chosen one
bring many sons to glory.
Behold the man upon the cross,
my sin upon his shoulders;
ashamed, I hear my mocking voice
call out among the scoffers.
It was my sin that held him there
until it was accomplished;
his dying breath has brought me life—
God knows that it is finished.
I will not boast in anything,
no wealth, no power, no wisdom;
but I will boast in Jesus Christ,
his death and resurrection.
Why should I gain from his reward?
I cannot give an answer,
but this I know with all my heart,
his wounds have paid my ransom.
(Stuart Townsend © 1995 Kingsways Thankyou Music) CCL Licence 15848
PRAYERS
Sketch—This sketch was a mime: an actor passed by a chair with a notice on it saying DO NOT TOUCH. She returned, intrigued, touched it tentatively, and found her hand stuck to it. She got increasingly stuck to it and was eventually sitting in the chair unable to move. Another actor saw her predicament, pointed her to God’s Word, and she was released. It was far stronger in performance than it sounds on paper! The preacher referred to it in the sermon.
Notices—A male member of staff began to lead at this point and led through to the prayers. He was particularly aware of outsiders present and therefore of the need to be brief and not to use names or expressions that were unintelligible to the nonmember. There was a collection at the beginning of the notices. Despite a disclaimer (that there was no need to participate in the collection), it was probably a mistake to include this in a Guest Service.
Song—This starts as a good, objective, modern song in the first verse, although it becomes more subjective toward the end and was another unusual choice for a Guest Service. With regard to the second verse, it is not strictly true that “my sin” held Jesus to the Cross “until it was accomplished”—it was actually the wrath and justice and mercy of God “that held him there,” and an appropriate adjustment to the words might have been made here.
Prayers—Just three prayers were prayed, each short and outsider-friendly. They included prayer for the needs of the world and matters outside the life of this particular church so that they were outward-looking and easily understood.
SONG The Lord my shepherd rules my life
and gives me all I need;
he leads me by refreshing streams,
in pastures green I feed.
The Lord revives my failing strength
he makes my joy complete;
and in right paths, for his name’s sake,
he guides my faltering feet.
Though in a valley dark as death
no evil makes me fear;
your shepherd’s staff protects my way,
for you are with me there.
While all my enemies look on
you spread a royal feast;
you fill my cup, anoint my head,
and treat me as your guest.
Your goodness and your gracious love
pursue me all my days;
your house, O Lord, shall be my home—
your name, my endless praise.
To Father, Son, and Spirit, praise!
to God whom we adore
be worship, glory, power and love,
both now and evermore.
(from Psalm 23)
(© in this version Christopher Idle/Jubilate Hymns)9
READING Genesis 3:14-24
SERMON Paradise Lost
HYMN I cannot tell why he whom angels worship
should set his love upon the sons of men,
or why as shepherd he should seek the wanderers,
to bring them back, they know not how or when.
But this I know, that he was born of Mary
when Bethlehem’s manger was his only home,
and that he lived at Nazareth and laboured;
and so the saviour, saviour of the world, has come.
Interview / Testimony—This was one of a series of testimonies during the week of evangelistic events, and in this case it was from a young woman in her twenties who had recently been converted. The testimony had been prepared in quite considerable detail, and she had been encouraged to be sharply focused both theologically and in terms of time.
Song—This is a modern version of the 23rd Psalm, which was sung to “Brother James Air,” a secular folk tune, rather than to the somewhat churchy “Crimond.” It was a mistake at a Guest Service, because although folk tunes can make a new hymn/song seem familiar, it is disconcerting when the words or tune of something familiar are tampered with. The 23rd Psalm sung to “Crimond” is one of the very few pieces of church music very widely known outside the church. Any newcomer or guest who saw the song on the order of service would have assumed it was “Crimond” and been put out to discover that both words and tune had been changed.
Reading—This passage fitted into a sermon series on the early chapters of Genesis in which the church was engaged. It also fitted the evangelistic nature of a Guest Service. It was read by a young woman, which may have tipped the gender balance of the service slightly too far toward women.
Sermon—The visiting speaker for the week was prepared to fit into the sermon series, but he handled the passage in a way that drew out its gospel appeal. Enclosed in every order of service was a response slip, inviting individuals to indicate whether they wished to pursue matters further by joining one of a number of “Discovering Christianity” courses that were about to start in the church. The preacher suggested that people complete the cards and leave them in bins at the back of the church as they left. He also suggested that there might be those who would like to pursue things further that same night and would like to stay for a brief after-meeting, at the end of the service.
Hymn—At this point the vicar took over to finish leading the service. This hymn was a good choice because it rehearsed the gospel again in traditional hymn form to the familiar “Londonderry Air” (“Danny Boy”). The hymn is helpfully agnostic in the first half of each verse but clearly objective about the facts of the gospel in the second half of each verse. We sang only the first, second, and third verses—it would have been too long for the end of a Guest Service had we sung all four.
I cannot tell how silently he suffered
as with his peace he graced this place of tears,
nor how his heart upon the cross was broken,
the crown of pain to three and thirty years.
But this I know, he heals the broken-hearted
and takes our sin and calms our lurking fear,
and lifts the burden from the heavy-laden
for still the saviour, saviour of the world, is here.
I cannot tell how he will win the nations,
how he will claim his earthly heritage,
how satisfy the needs and aspirations
of east and west, of sinner and of sage.
But this I know, all flesh shall see his glory,
and he shall reap the harvest he has sown,
and some glad day his sun will shine in splendour
when he the saviour, saviour of the world, is known.
(W. Y. Fullerton) CCL Licence 1584
FINAL PRAYER
AFTER-MEETING
[Coffee and tea will now be brought to you where you sit.]
Final Prayer—This prayer focused on the gospel truths with the undecided in mind.
After-Meeting—This was held in a corner of the church, starting fairly promptly after the end of the service. Chairs were turned in a semicircle with their backs to the rest of the building, and the preacher spoke to a small group for a further ten minutes, explaining how they could respond to the gospel there and then, and praying a model prayer for them to follow.
This service did not work particularly well. The planning was over-hurried, and the principles that should govern a Guest Service were frequently ignored. It is always hard to detect this in advance, but the experience of a badly planned service confirms the need to take the principles seriously and work them out carefully in practice.
10:30 A.M. 3 January 1999
United Family Service with Young People’s Orchestra and crèches
[Welcome]
HYMN As with gladness men of old
did the guiding star behold,
as with joy they hailed its light,
leading onward, gleaming bright:
so, most gracious Lord, may we
evermore your splendour see.
As with joyful steps they sped
to that lowly manger bed,
there to bend the knee before
Christ whom heaven and earth adore:
so with ever-quickening pace
may we seek your throne of grace.
Holy Jesus, every day
keep us in the narrow way,
and when earthly things are past,
bring our ransomed souls at last;
where they need no star to guide,
where no clouds your glory hide.
In the heavenly city bright
none shall need created light—
you, its light, its joy, its crown,
you its sun which goes not down;
there for ever may we sing
alleluias to our king.
(W. C. Dix © in this version Jubilate Hymns) CCL Licence 158410
Heading—This was a service attended by all ages throughout with the exception of the crèches (one for babes in arms and one for toddlers). Such a service is necessary approximately once a month to allow those who teach in the children’s work of the church to have a break.
The aim is to provide a service that is child-friendly but not childish and that lasts around 45 minutes.
Welcome—The vicar began the service. He also mentioned at this point the “Welcome Card” that could be filled in by any who had begun to come to the church regularly but had not yet been identified and welcomed by the staff. The word Welcome was not put on the order of service because it can seem forced, but this service began with a customary introduction, pointing out that it was a “United Family Service” and explaining that it might be noisier than usual but that this was regarded as perfectly acceptable. A number of child musicians were involved, playing in what was known as the Young People’s Orchestra, and they were welcomed at the outset as well as visitors and guests. The provision of the crèches was particularly emphasized.
Hymn—This hymn was appropriate for the season and fitted with the Bible passage. It was a familiar and appropriately up-tempo start for the service. It was introduced with a quotation from Matthew 2:1–2.
[Together] For the things that I’ve done wrong,
things that I remember long,
hurting you and those I love,
I am very sorry, God.
Help me Father now I pray,
take all sin and guilt away,
cleanse the secrets of my heart,
fill my life in every part.
ASSURANCE OF FORGIVENESS
CAROL It’s not the bright light but it’s the starlight
that showed the shepherds where the baby lay.
It’s not the presents but it’s the giving
of the Lord to us on Christmas day.
He gave Jesus, Jesus, let’s stand up for Jesus;
He’s the reason we celebrate this season.
Jesus is the Saviour we’ve been waiting for.
Jesus the Saviour of the world is the way,
so I’ll follow the Saviour of the world.
With all the rushing and all the worry
that’s in our busy lives from day to day
Lord, may we shine out and may we burn bright
as lamps that point to you always.
Jesus, Jesus, give your heart to Jesus,
He’s the reason we celebrate this season
Jesus is the one we worship and adore.
(Anita Davidson)
NOTICES [Collection]
PRAYERS
CAROL We three kings of Orient are,
bearing gifts we travel afar—
field and fountain, moor and mountain—
following yonder star.
O star of wonder, star of night,
star with royal beauty bright:
westward leading,
still proceeding,
guide us to your perfect light!
Confession Song—This song had been written some years previously by a member of the congregation to meet the need for a serious but child-friendly form of confession. It was sung sitting down. The tune was very easy for those who had never heard it before.
Carol—This was a new carol written by a member of the congregation. It is valuable to sing songs written by members of the church because it encourages all church members to think what talents they have that they might use to the benefit of others.
Notices—At this point the wife of a staff member took over leading the service. The notices began with birthday cards being given out to children whose birthdays came in that week. (Had any of their birthdays actually fallen on the Sunday, a special birthday song would have been sung to them:
A happy birthday to you,
a happy birthday to you,
every day of the year
may you know Jesus near.
A happy birthday to you,
a happy birthday to you,
And the best one you’ve ever had.)
Prayers—The prayers were led by a parish assistant. There were just three prayers, and they were short and simple.
Carol—This carol again fitted the passage for the sermon. Its familiarity compensated for the obscurity of some of its words. It was sung by the whole congregation throughout (with no solos for the three kings). The fact that there is no biblical basis for there being three visitors, all of them kings, was pointed out in the sermon, but it is a point of minimal spiritual significance.
Born a king on Bethlehem’s plain—
gold I bring to crown him again:
king for ever, ceasing never,
over us all to reign.
O star of wonder…
Frankincense to offer have I—
incense tells of Deity nigh;
prayer and praising all are raising:
worship him—God most high!
O star of wonder…
Myrrh is mine—its bitter perfume
breathes a life of gathering gloom:
sorrowing, sighing, bleeding, dying,
sealed in the stone-cold tomb.
O star of wonder…
Glorious now behold him arise—
king and God and sacrifice!
Heaven sings “Alleluia!”
“Alleluia!” the earth replies.
O star of wonder…
READING Matthew 2:1-12
(Printed out in full from the Good News Bible)
CAROL The virgin Mary had a baby boy,
the virgin Mary had a baby boy,
the virgin Mary had a baby boy
and they say that his name is Jesus.
He come from the glory,
he come from the glorious kingdom;
(Yes!) he come from the glory,
he come from the glorious kingdom:
O yes, believer!
O yes, believer!
He come from the glory,
he come from the glorious kingdom.
The angels sang when the baby was born,
the angels sang when the baby was born,
the angels sang when the baby was born
and they sang that his name is Jesus.
He come from the glory…
Reading—Because this was a United Family Service, the passage was read from the Good News Bible and printed out in full on the order of service. No reference was made to the NIV Bibles on the seats.
Carol—This was an appropriately familiar carol to be easily sung at this service and yet has a beat that was suitable for the younger children to come forward and join in with the orchestra by beating tambourines, cymbals, castanets, drums, triangles, and so forth. (It would have been possible to add or substitute a verse—“The wise men came where the baby was born”—to match the theme of the service.) The children then stayed up front for the sermon.
The shepherds came where the baby was born,
the shepherds came where the baby was born,
the shepherds came where the baby was born
and they say that his name is Jesus.
He come from the glory…
(West Indian © collected Boosey & Hawkes) CCL Licence 1584
SERMON The Star in the East
CAROL The first nowell the angel did say
was to Bethlehem’s shepherds in fields as they lay;
in fields where they lay keeping their sheep
on a cold winter’s night that was so deep:
Nowell, nowell, nowell, nowell,
born is the king of Israel!
Then wise men from a country far
looked up and saw a guiding star;
they traveled on by night and day
to reach the place where Jesus lay:
Nowell, nowell…
At Bethlehem they entered in,
on bended knee they worshipped him;
they offered there in his presence
their gold and myrrh and frankincense:
Nowell, nowell…
Then let us all with one accord
sing praises to our heavenly Lord;
for Christ has our salvation wrought
and with his blood our life has bought:
Nowell, nowell…
(© in this version Word and Music/Jubilate Hymns) CCL Licence 158411
FINAL PRAYER
[Coffee and tea will now be brought to you where you sit.]
Sermon—This was preached by a male member of staff (the student worker), who spoke for 12 minutes, explaining the story of the Magi and applying it in ways appropriate both to the small children, who were gathered around his feet, and to the rest of the congregation. He used colorful pictures on a Velcro board to keep the attention of the young (along with other visual aids, like a large silver star hanging from the rafters of the church). The sermon focused particularly on the contrast between the reaction of King Herod and “everyone else in Jerusalem” (v. 3) and that of the visitors from the East. It interpreted a familiar post-Christmas passage but avoided being predictable.
Carol—Once again the familiarity of this carol outweighed the obscurity of its language (few church members know what “nowell” means!). It was introduced by the preacher.
Final Prayer—This was led by the staff member’s wife who had given the notices. It was a simple prayer, easily followed by young children.
This service came at a fairly quiet time in the life of the church, and it also came after the church had had a number of United Family Services in succession (the children’s work having had a break over the Christmas period). Nevertheless, it worked well, lasting 45 minutes, with a nice blend of familiarity and freshness, and a fast and lively pace maintained throughout. Leading that was up-tempo without being flippant played an important part in helping the service to work well.
Resources for Planning Services:
The Book of Common Prayer
An English Prayer Book, ed. Church Society (Oxford: Oxford University Press, 1994)
John Mason, A Service for Today’s Church (Mosman: St. Clement’s Anglican Church, 1997)
Michael Perry, Bible Praying (London: Harper Collins Religious, 1992)
Michael Perry, ed., Church Family Worship (London: Hodder and Stoughton, 1986)
A Service of the Word and Affirmations of Faith (London: Church House Publishing, 1994)
Patterns for Worship (London: Church House Publishing, 1995)