Better Gatherings

Author: admin

  • Learning to pray together

    Spontaneous prayer works well in one-to-one or small group situations, but it is often inadequate in more public contexts. This may be so because the content and structure of the prayer has not been thought through, the language of the prayer is not captivating and convincing, or unnecessary repetition and awkward colloquialisms distract and annoy. Public prayers don’t have to be perfect, but they should be well framed and carefully expressed, so that God is honoured and the church is edified as its members are united in their approach to God.

    The Prayer Book services of Morning and Evening Prayer were designed to help God’s people pray together in a meaningful way, inspired by the reading and application of Scripture. For this reason, it was called a book of common prayer. Read the following sections with a Prayer Book in hand, either in the traditional form or in a more updated version.

  • Mixing the old with the new

    Cranmer did not start from scratch, but modified and adapted the services of the Medieval Church for a new generation. As already noted, his primary aim was to let the Bible be heard, so that the people ‘might continually profit more and more in the knowledge of God, and be the more inflamed with the love of his true Religion.’ This necessitated the removal of anything that hindered the continual course of the reading of Scripture, the simplification of the services for the sake of clarity, and the use of English rather than Latin.

    Cranmer was even concerned about having too many notices in the services! But certain things remained the same, such as the use of creeds and appropriate biblical passages as vehicles of congregational response. Scripture was used in traditional patterns of prayer and praise, as outlined below. Prayers were adapted to reflect biblical teaching more accurately and clearly. All these features came to be recognised as hallmarks of Anglican liturgical practice.

    Making it count

    The Anglican Reformers wanted to provide simple, uncluttered forms of service, but they were also concerned to retain what was helpful from the past. In fact, Cranmer explicitly valued forms used by Christian in times past precisely because they were ancient.

    For example, some form of the following invitation to praise God, with congregational responses, has been continuously used by Christians since at least the third century to introduce ‘The Great Thanksgiving’ in the Lord’s Supper. Here is the version in An Australian Prayer Book:

    Lift up your hearts: we lift them to the Lord.

    Let us give thanks to the Lord our God: it is right to give him thanks and praise.

    Many ancient prayers were updated and simplified. Words and ceremonies that were untrue, uncertain, vain, or superstitious were removed, but some traditions were retained, such as the sign of the cross in baptism or kneeling at Communion, because they were considered edifying. These became a source of contention in the era between the publication of the first Prayer Book and the issuing of the 1662 revision.

    For more than a century, there was intense debate about the contents of the Prayer Book, with some wanting to alter it extensively, and some seeking to abolish it or remove the obligation for its use. So the 1662 Preface speaks about the need to keep ‘the mean between the two extremes, of too much stiffness in refusing, and of too much easiness in admitting any variation from it.’ The aim was not to compromise between Catholic and Protestant theology and practice, but to deal with different attitudes to changing the form and content of services. This is still a live issue in many congregations today!

    Maintaining some continuity

    With a passion for contemporary relevance, it’s easy to lose the benefits of some continuity with the past. A generation of Anglicans is emerging with little appreciation of our liturgical inheritance and the potential for carefully planned and theologically-deliberate church gatherings.

    In the face of independency and strong opinions about the Prayer Book, the 1662 revisers sought to preserve peace and unity in the Church of England, while procuring reverence, and exciting ‘piety and devotion in the public worship of God.’ They perceived that a degree of uniformity was helpful for the edification of a great diversity of congregations.

    Is there a pattern for us to follow here in our own context today?

    Next: Learning to pray together

  • Reading the Bible together

    The Prayer Book provided a table of daily readings so that at Morning and Evening Prayer the whole Bible could be read in the course of a year, and the Psalms in the course of a month. Another pattern of readings was provided for The Lord’s Supper, following a more thematic approach and related to the calendar for the church year.

    At first, the daily services of Morning and Evening Prayer were relatively short, beginning with the Lord’s Prayer and a time of praise. Essentially, they provided opportunities for hearing Scripture read systematically and for responding with biblically-informed prayer and praise. An opportunity to confess sin together was added in 1552, and further prayers were added in later revisions

    The opening exhortation, which first appeared in 1552, made it clear that Christians should assemble and meet together for the following reasons:

    ˜to render thanks for the great benefits we have received at (God’s) hands, to set forth his most worthy praise, to hear his most holy word, and to ask for those things which are requisite and necessary, as well for the body as the soul.’

    Reading Scripture in our services today

    We live in a different world, where Christians normally gather on a weekly basis and cannot follow the pattern of daily readings set down in the Prayer Book. If preaching involves systematic exposition of biblical books, the pattern is usually to have the passage for the day read as one of the lessons. However, such passages can be quite short and the reading of other lessons is increasingly rare.

    1 Timothy 4:13 teaches that the public reading of Scripture is an important ministry in its own right, in addition to exhortation and teaching. The Prayer Book model of reading one chapter from the Old Testament and one from the New Testament at each of the daily services provides for breadth and length of reading, as well as sequence.

    Is anything lost in moving to a shorter, sermon-focused approach? If Bible reading is reduced for pragmatic reasons – because of time pressure or because of the addition of other things – we are in danger of returning to the sort of pre-Reformation pattern Cranmer sought to change! Despite our theological convictions about Scripture, we may unwittingly be allowing it to be heard less and less in our gatherings, as it becomes subsumed under the ministry of preaching.

    If the sermon establishes one set of readings, why not include another set, from a related biblical book? This would express the belief that God’s word can be read aloud without explanation and speak powerfully to those present.

    Using the Psalms

    Christians have traditionally found the Psalms a rich resource for prayer and praise in a whole range of life’s circumstances. The Anglican Reformers thought the Psalms should be read together regularly and systematically, not as one of the lessons, but as a congregational response to God. In most of our churches today it is rare to find psalms used in this way. Contemporary songs provide a worthy substitute, but reading a passage together provides an opportunity to meditate on the words that God himself inspired.

    Psalms can simply be read together as a form of corporate prayer, praise or confession. They can be read responsively, with the leader saying odd-numbered verses and the congregation responding with even-numbered verses. The leader can also read the first part of each verse (up to the colon in Prayer book versions) and the congregation respond with the second part of the verse. Some psalms can be read in sections by the leader, with the congregation joining in verses that are repeated throughout (as in Psalm 107) or in other ways. Let the structure and message of the psalm determine the best way to use each one.

    Sometimes doubts are expressed about the ability of people to understand and relate to the language and sentiments of the Psalms. But these difficulties can be overcome by careful selection of passages to be read and by a brief explanation, where relevant. Psalms can be used as expressions of faith or repentance after Bible readings, or in response to a sermon. They can be a vehicle for reflecting together on God’s character and his saving purpose, in the context of praise and thanksgiving. Prayers adapted from the New Testament letters can also be an edifying way of using Scripture together for petition and praise.

    Next: Mixing the old with the new

  • Anglican liturgy in perspective

    The first English Prayer Book, which was largely the work of Archbishop Thomas Cranmer, was published in 1549. There were revisions in 1552, 1559, and 1604, before the Prayer Book as we know it was issued in 1662.  This process was an important part of the Reformation that sought to bring the Church of England back to the Bible in belief and practice.

    Cranmer’s original work needs to be understood against the background of liturgical thinking and practice in the Medieval period. The 1662 revision needs to be understood in the light of controversies in the century following the publication of the first Prayer Book. The significance of the historical context will emerge in some of the discussion that follows.

    An Australian Prayer Book was published in 1978, climaxing a first phase in the process of liturgical reform in this country. It contained conservative revisions of traditional services in modern English, together with more radical and contemporary alternatives. A further process of experimentation led to the production of A Prayer Book for Australia in 1995. This, however, proved to be more theologically controversial, and it has not been as widely used in the Diocese of Sydney.

    Since 1993, the Archbishop’s Liturgical Panel has been authorized to produce a variety of services for use in the Diocese of Sydney, leading up to the publication of Sunday Services (2001). Anglican churches around the world continue to produce new liturgies, varying in faithfulness to the doctrine and practice of The Book of Common Prayer.

    In the sections that follow, lessons will be drawn from the Prayer Book of 1662 and related to our situation today. Where relevant, important changes in recent revisions will also be noted.

    Next: Reading the Bible together

  • Why liturgy?

    Structure and content

    The word ‘liturgy’ has commonly been used to describe an established form of service in which there is an agreed structure, containing certain prescribed elements, such as prayers and forms of confession or praise to be said together.

    Traditional Anglican services have been rather like ‘set menus’ in restaurants, where some variation has been provided as you move through the ‘courses’. But a liturgy can also be quite informal, with a broad structure, in which different elements can be inserted.

    For example, the regular pattern in a particular church might be praise, teaching, and then prayer.

    But week by week the content of each section may vary: different songs will be used in different places; different Bible passages will be chosen, often in relation to the sermon; different prayers will follow the teaching of the Bible.

    Contemporary services can be even more  ‘à la carte’, where you get to choose from a large number of options, and sometimes you skip a course or take things in a different order each week.

    Most churches have a liturgy in one way or another. They may not have set prayers, but they still have an order of service.

    So here are some critical questions to ask about the effectiveness of your local ‘liturgy’, keeping in mind what the Bible teaches about the gathering of God’s people:

    • How well planned and conducted are the services?
    • How meaningful is the content?
    • What is missing?
    • How helpful is the structure?
    • How is the church being edified?

    Some benefits of established liturgies

    Consider first the educative and pastoral value of ‘menus’ and ‘courses’ that have been prepared by those with some expertise, and then tried and tested by others in various contexts. Every aspect of what we do when we gather together should contribute to the growth and maturation of the congregation: prayers and praises, testimonies and confessions, in addition to the central activity of reading and expounding Scripture. The sequence is important, as well as the contents.

    The preservation of doctrinal orthodoxy becomes a vital factor also, when we see how easily congregations can drift from biblical views of God and the Christian life. Will sermons and songs be sufficient to keep us from error? If we mostly have spontaneous prayers, will they be theologically deep enough and pastorally relevant enough to edify the church?

    Memorability is another important factor. Although we may rely on sermons for the core teaching of the church, many messages are quickly forgotten. Well-crafted prayers and songs can highlight truths being taught, penetrate our consciences, and have an ongoing impact on our lives, continuing to challenge and encourage us in everyday discipleship.

    For example, with many vivid expressions, this updated version of a confession from The Book of Common Prayer reveals different facets of sin, and the need for ongoing repentance:

    Almighty and most merciful Father, we have erred and strayed from your ways like lost sheep, we have followed too much the devices and desires of our own hearts, we have offended against your holy laws, we have left undone those things which we ought to have done, and we have left undone those things which we ought not to have done, and there is no health in us.

    Prayers and songs learned by heart are particularly appreciated by the sick, the elderly, and by others who are isolated from Christian fellowship and corporate worship. But people of every age and stage of Christian development need to be nurtured and trained by the pattern and content of church services, not merely by the sermons. We need to learn how to pray and praise God in a biblical fashion. Spontaneous contributions that differ every week may lack the same power to mature and sustain spiritual life.

    Fellowship between congregations can also be a pressing local issue. Different groups, meeting at different times in the same building, may have very different patterns of service. How can they learn to appreciate one another and work together more closely? How can people transfer from one congregation to another if there is little in common in their meetings? How will new generations of Christians come to appreciate what is valuable to older believers, and how will older believers come to appreciate what matters to younger believers? On a wider scale, the issue of fellowship between congregations is important when people move churches or when congregations seek to share ministry in a particular area.

    Dealing with objections to liturgy

    Authenticity is a key issue for many who are critical of liturgical patterns of worship. They are troubled about using written prayers that are not their own words, and about being forced to say things to God that they may not feel at the moment. But there can be a similar difficulty when we sing songs written by someone else, or say the Lord’s Prayer together, or when we are encouraged to say ‘Amen’ to someone else’s spontaneous prayer. Familiarity with the words can actually help with the authenticity of our response to God, because we can ‘own’ the words for ourselves when we know them and use them regularly.

    A key factor here is the skill and preparation of the service leader. A good leader can fill a familiar prayer with meaning and conviction, just as a poor or unprepared leader can reduce it to meaningless words. It is important to reflect on what we are about to say together before rushing into it. Intelligibility is essential, though we may not necessarily understand everything about an item when it is first used. Profound prayers and praises will continue to yield meaning when they are used regularly.

    But repetition is a problem for some. It can be boring and meaningless, unless leaders work hard to introduce familiar prayers and responses appropriately. Repetition can also be modified by a degree of variation each week. For example, there may be a formal confession of sins each week, but four different prayers used in a month. Church is about being together and expressing our faith together as a community. Repetition can be a way of affirming and encouraging mutuality and conviction.

    There is evidence in the Bible that confessions of faith, prayers, and praises were used corporately on many occasions (see, for example, Exodus 15:1-18; 1 Chronicles 16:4-36; Nehemiah 9)

    Sometimes repetition was required in biblical patterns of prayer and praise (see, for example, Psalms 46, 118, 136).

    God’s people were encouraged to affirm things that were true, even though they may not have been feeling these things for themselves at that particular moment.

    Predictability is valued by some, but not by others. On the positive side, knowing what is coming next can help to engage you more fully. Surprises may leave you wondering why a certain item was included at that point in the service. On the negative side, predictability can lead to a mindless recitation of the words by rote. Once again, the solution may be some variation within a predictable pattern, good introductions, and a carefully planned flow to the service.

    Of course there will be times when an order of service may be constructed from scratch, to suit local needs on particular occasions. Every meeting does not need to contain all the elements listed on the following pages to be honouring to God and helpful for those who gather. But there should be an emphasis on hearing God’s word, responding in prayer and praise, and ministering to one another in love. At this basic level, and in more detailed ways as well, the principles, patterns and contents of the Prayer Book remain a helpful guide and resource.

    Next: Anglican liturgy in perspective

  • Learning from the Prayer Book

    If we have the Bible to guide us, why use prayers written by someone else? Why not pray spontaneously and compose a fresh form of service each week?  What is the value of set prayers?  Why repeat creeds and other forms of confession together?  These are just some of the questions addressed in this section of the website.

    Anglicans have The Book of Common Prayer (1662) and The Thirty-nine Articles (1562) as part of their heritage. These have continuing authority and relevance in Australia as ‘the authorized standard of worship and doctrine of this Church’ (Constitution of the Anglican Church of Australia).

    But many of those who plan and lead services today know little about the content, meaning and purpose of the Prayer Book or its modern counterparts. How could these resources help us provide contemporary services that are authentic and relevant?

    As you read what follows, consider the Prayer Book’s biblical and Reformed approach to liturgy, and appreciate some of the richness of the material available to us. Reflecting on this heritage should help us do church better, pursuing what is excellent rather than what is familiar and convenient. Modern versions of the Prayer Book provide considerable variety and a greater range of resources that can help us edify the church and glorify God.

    Why liturgy?

    Anglican liturgy in perspective

    Reading the Bible together

    Mixing the old with the new

    Learning to pray together

    Learning from the Communion Service

    Learning from the Baptismal Services

  • Building towards maturity in Christ

    Christians are members of the heavenly or ultimate assembly that Christ is gathering to himself (Matthew 16:18; Hebrews 12:22-4). From an earthly perspective, however, the church is still growing and being built (Ephesians 2:19-22; 1 Peter 2:4-5). This process of ‘edification’ involves growth in size and maturity, as we progress in our relationship with the Lord Jesus and with one another. In fact, Christian assemblies require further ‘building’ to prepare them to meet Christ on the last day (Colossians 1:28).

    Reflection: Read Ephesian 4:11-16 and consider how edification takes place.

     

    • What is the role of the Lord Jesus? 
    • What is the role of leaders? 
    • How do members of the body contribute to the process?

     

    Playing our part

    Many gifts and ministries are given by God to believers, to enable this growth and development to take place (Romans 12:3-8; 1 Corinthians 12:1-31). Most importantly, these gifts and ministries are to be exercised in love. Believers meet together to be established and strengthened in faith, hope and love, encouraging one another to serve God in every sphere of life, as they await the day of Christ’s return (Acts 2:42; Hebrews 10:24-5; 12:28-9). Everything that takes place in the assembly – praying, singing, exhorting, teaching, confessing, giving – must be for the edification of the church (1 Corinthians 14:1-19).

    Intelligibility is an important issue here. People need to grasp the meaning of what is being said or sung, so that they can say ‘Amen’ and be wholeheartedly involved in the process of strengthening the church. What does this teach us about the content and style of our singing, praying and teaching? What might be a hindrance to edification?

    Edification involves the growth of individuals, as well as the development of relationships and ministries, ‘until we all attain to the unity of the faith, and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ’ (Ephesians 4:13). As already noted, when we are ministering God’s truth to one another in love, edification may also have an evangelistic outcome (1 Corinthians 14:24-5).

    Order and discernment are also important factors in the edification of the church. Although many may wish to contribute, they should do this in a controlled manner, allowing opportunity for careful evaluation by others, and reflecting the fact that ‘God is not a God of confusion but of peace’ (1 Corinthians 14:26-40). Everything should be done ‘decently and in order’, so that all may be instructed and encouraged.

    Learning from leaders

    Christian assemblies are called into being and grow through the ministry of God’s word and God’s Spirit. As already noted, this means that the gospel and the Scriptures must be at the centre of everything we do together. Believers generally have a part to play in building the church through Spirit-directed ministries of the word, and through praying, praising or giving thanks to God.

    At the same time, there is a vital role for teachers, overseers and elders, who are to ‘hold firm to the trustworthy word as taught’, so that they might be able to ‘give instruction in sound doctrine and also to rebuke those who contradict it’ (Titus 1:9). In the post-apostolic age, those who shepherd the flock of God are guardians of the gospel (2 Timothy 1:13-14), solemnly charged with preaching, warning, and encouraging believers (2 Timothy 4:1-2; Titus 2:15; Hebrews 13:17). Such leadership is vital to the Christian assembly for its ongoing growth towards maturity and fidelity to the gospel.

    Conclusion and summary: List the six most important things you have learned from reflecting on biblical teaching about the gathering of God’s people.  Then consider:

     

    • What needs to change in the way you think and talk about ‘church’?
    • What needs to change in the way you prepare and lead services?

     

  • Gathered for fellowship in Christ

    We meet together because by God’s grace we belong together. We have all heard the one gospel, received the same Spirit, and been united as members in the one body of the Son. We meet to express the fellowship in Christ that is God’s gift to us. Unbelievers may be present and should be welcomed, but the primary purpose of the regular gathering is not to evangelise unbelievers.

    Reflection: Read 1 Corinthians 14: 23-5 and consider how unbelievers might be converted in the course of an ordinary church meeting.

     

    • What should we do to make sure that they are not hindered in understanding the gospel?
    • In what positive ways should our gatherings take account of the presence of unbelievers?

     

    The nature of Christian fellowship

    Christian fellowship is a sharing together in Christ and the benefits of his salvation, not merely friendship with like-minded people. We participate in something beyond ourselves. We are always in fellowship with each other and the Father through the Spirit (Ephesians 2:18), because we are all members of the heavenly assembly of Christ. We have believed the apostolic witnesses and share in the apostles’ fellowship with the Father and the Son (John 17:20-3; 1 John 1:2-3).

    Nevertheless, there is a practical demonstration and experience of that fellowship when Christians assemble here on earth (Acts 2:42-47). Encountering God together shapes the nature of our relationship with God and determines the nature of our relationships as the community of Christ. We are addressed by God as a congregation of his people, and respond together in prayer, praise, and submission to his will. We grow together in him and share together in the grace he bestows (Ephesians 4:11-16).

    The presence of God

    Matthew 18:20 and 1 Corinthians 5:3-5 indicate that the Lord Jesus Christ is truly present when his people gather in his name. While these passages focus on meeting to make disciplinary decisions, the promise of Christ’s presence applies to any assembly in the name of the Lord. He speaks through the gospel and the Scriptures (Colossians 3:16; 2 Timothy 3:16-17; Hebrews 3:7-11), and through Spirit-directed ministries of exhortation, admonition, and encouragement to one another (1 Thessalonians 5:14-23; Hebrews  3:12-15; 10:24-5). Christian assemblies may therefore be referred to as ‘God’s temple’, because God’s Spirit is living and working in and among his people (1 Corinthians 3:6-7; 2 Corinthians 6:16).

    The Lord’s Supper

    The Lord’s Supper is a particular way of expressing our fellowship in the Lord, since it is ‘a participation together’ or means of sharing together in the benefits of Christ’s sacrifice (1 Corinthians 10:16). Paul makes it clear that this is only possible because Christ as the ‘one bread’ has brought us together as ‘one body’ (10:17). ‘Christ our Passover lamb has been sacrifice for us’ ( 5:7), and his death has formed the new people of God. For this reason, believers must behave considerately towards one another, ‘discerning the body’ (11:29) in their gathering. Only through displaying love for one another in sharing this meal together do we truly ‘proclaim the Lord’s death until he comes’ (11:26). The power of the cross is seen in the reality of Christian fellowship.

    Confessing together

    Confession in the New Testament means the open and verbal acknowledgement of the truth about Jesus and about ourselves. We confess with our mouths that Jesus is the Lord Christ, the Son of God, who saves and gives eternal life (Romans 10:9-10; 1 Corinthians 12:3; Hebrews 3:1). This should characterise our praise and public testimony to Christ in every sphere of life. But confession may also be an open acknowledgement to each other and to God of our sinfulness and continuing need for the grace of salvation (1 John 1:8-10; Hebrews 4:14-16; James 5:16). When we gather, we testify to one another what is in our hearts, both the sin that remains with us, and our faith in the Lord Jesus for pardon and cleansing.

    Praying together

    Prayer is another way we verbalize our faith and express our fellowship together in Christ. Prayer is fundamental to the Christian life and foundational to congregational ministry. As we pour out our requests and petitions to the Father, we give vital expression to our trust in his goodness and power. We should pray in faith for each other (James 5:15; Acts 4:23-31), for the progress of the gospel (2 Thessalonians 3:1), for rulers and the communities in which we live (1 Timothy 2:1-2), for the coming of God’s kingdom and for our everyday needs in the meanwhile (Mtatthew 6:9-13).

    Shared ministries and generous giving

    Christian fellowship is also expressed through the commissioning, sending and support of gospel workers (Acts 13:3; 18:27-8). It is further expressed through the sharing of news about the work, with encouragements to pray (Acts 4:23-31; 14:26-8). Generous giving to those in need (Acts 4:34-7; 11:27-30), or to support gospel ministry (Philippians 4:10-19; 1 Timothy 5:17-18), is a particular indication that God’s grace has penetrated the hearts of his people and moved them to respond with love. The collection and distribution of money is clearly an important aspect of the fellowship of believers (1 Corinthians 16:1-2; 2 Corinthians 8-9), and ‘an acceptable sacrifice, pleasing to God’ (Philippians 4:18; Hebrews 13:16). Eating meals together and providing hospitality, particularly for those who are engaged in gospel ministry, can be further practical ways of expressing our fellowship together in the Lord (Acts 2:42; 16:15; 20:7-11; 27:3; Romans 12:13; 1 Peter 4:9).

    Baptism

    Baptism is part of the process of bringing people to Christ and making them his disciples (Matthew 28:19-20). The salvation promised in the gospel is offered through baptism and is secured through repentance and faith (Acts 2:38-9). Those who are drawn to the Lord in this way are added to his church (Acts 2:41-7). Although some baptisms in the New Testament took place in isolation (Acts 8:36-8; 9:17-18), others were more public (Acts 10:44-8; 16:14-15, 32-4). Christians have traditionally sought to baptise in the context of Christian assembly, to testify to the reception of salvation and membership of the body of Christ and to express the corporate implications of discipleship.

    Next: Building towards maturity in Christ

  • Gathering as a testimony to Christ

    According to Ephesians 3:7-12, God’s purpose is to make known ‘to the rulers and authorities in the heavenly places’ his manifold wisdom ‘through the church’. The very existence of an assembly of believers who have confident access to the Father through faith in Christ is a testimony to his extraordinary grace and power. Ephesians 2:11-22 highlights the miracle of Jews and Gentiles united in one body, demonstrating God’s intention to bring believers from every nation into his new creation. God’s wisdom is further displayed as those drawn together by the Lord Jesus love one another with the same love with which he has loved them (Ephesians 4:1-3; 5:1-2), and express that love in the way they minister to each other (1 Corinthians 13:1-7; 14:26-33; Ephesians 4:15). By loving one another and expressing our unity in Christ, we demonstrate that our gatherings are genuinely Spirit-led (Romans 15:30; Galatians 5:22), and we anticipate God’s new creation together.

    Reflection: Read Romans 15:7-13 and consider God’s purpose in bringing people of every race and culture together into the church.

     

    • What is the significance of praising God in this context?
    • What may be hindering genuine praise in the congregation to which you belong?

     

    Jews and Gentiles are called to submit to the only true God in worship (Deuteronomy 32:43; Psalm 96:7-9; Revelation 14:6-7), acknowledging that this is only possible because of the saving work of the Messiah (John 12:32; Revelation 5:9-10). Rejoicing together in his salvation, we testify to the fulfilment of God’s purpose in the Lord Jesus. But the apostle Paul reminds us again that we need to ‘live in such harmony with one another in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ’ (Romans 15:5-6). In other words, we express who we are as the redeemed people of God by praising God together and by loving one another.

    Thanksgiving in Scripture is normally addressed directly to God (Colossians 1:3-4; Revelation 11:17-18), whereas praise may be either direct or indirect, as we sing and talk about the goodness and greatness of God to one another (Romans 11:33-36; Ephesians 1:3-14; Revelation 4:11; 5:9-10). Like praise, thanksgiving is an important aspect of our corporate testimony to Christ and a means of mutual encouragement (1 Corinthians 14:16; Philippians 4:4-6; Colossians 1:11-12). God brings glory to himself, as he works through the ministry he commands us to have to each other, enabling us to acknowledge what he has done for us in the past and what he has in store for us in the future.

    Next: Gathered for worship

  • Created and nurtured by the gospel

    God gathers his people to himself as an act of grace. So when we come together, our intentions and actions need to be shaped by God’s purpose in drawing us together. Every time we meet, the blessings of the gospel should be experienced afresh, and our relationship with God renewed and strengthened.

    Reflection: Read Colossians 3:16-17 and consider how ‘the word of Christ’ (the gospel of Christ) may ‘dwell in you richly’.

    • In what ways can the gospel be heard and have its impact every time we meet together as Christians?
    • What might be hindering this in the gatherings you experience?

     

    The word of the gospel creates and nurtures Christ-focussed, Spirit-filled assemblies. The gospel proclaims the basis on which we may relate to God and provokes thanksgiving for all the blessings we have received (1 Corinthians 1:4-7; 1 Thessalonians 1:2-5). This ‘word of Christ’ may be heard in preaching, exhortation, or the reading of Scripture together. God may also remind us of his saving grace in biblically-informed prayer and praise, in a baptismal service, or in the Lord’s Supper.

    Next: Gathering as a testimony to Christ