To enhance the flow of worship, a leader should work on acquiring the necessary skills. Of particular importance is learning how to master the timing of worship. Well-planned transitions help the congregation to sense the intended purpose of each act of worship. Included here is a detailed outline of worship designed to go with Isaiah 6:1–8—Isaiah’s encounter with God and the prophet’s subsequent call to ministry.
An important aspect of the planning and leading of corporate worship is the creating of a sense of meaningful flow from the beginning of the service to the end. A flow of worship that effectively engages the attention of the worshiper and facilitates meaningful participation can be attributed to several factors.
First, it may appear that the control of this aspect of worship lies solely in the ability of the leaders to provide spoken and musical transitions with spontaneity and a masterful sense of timing. As important as these skills may be, there is more to it than that. The effective handling of transitions is contingent upon the structure provided by an order of service that progresses in a logical manner, facilitating the expression of thought and feeling. A matter of primary importance is sensitivity to the leading of the Holy Spirit in both the planning and the leading of worship. The mastery of timing is an essential part of all temporal art, including the drama of worship. For example, there are times when the Spirit would prompt a relaxing of the pace or the repetition of a song to provide a sense of resolution or closure. We want to avoid moving through the parts of a service as if they were items on an agenda to be completed within a fixed amount of time.
The primary focus of this entry is the creating of transitions against the underlying structure of the service. The need for emphasis on transitions can be seen more clearly if we consider a basic difference that exists between a worship service and a gathering of people for a drama presentation. In worship, everyone has lines to speak or sing, not just those on the platform. Words of introduction and transition help the people sense the intended purpose of each act of worship.
To show how words can create a meaningful connection for the parts of an established order of worship, several examples are offered here. The paradigm selected for the structure of the service is the written account of Isaiah’s encounter with God at the time of his call (Isa. 6:1–8). God initiated the dialogue by revealing himself through worship (vv. 1–4). In contrast to God’s holiness, Isaiah saw himself as one who needed cleansing from sin, and he confessed his unworthiness (v. 5). In response to his act of contrition, God pronounced forgiveness (vv. 6–7). After this opening dialogue (consisting of revelation, confession, and forgiveness), God spoke to the prophet, and Isaiah responded. The opening part of the dialogue serves as the basis for a Service of Entrance, and that which follows forms the basis for the Service of the Word. Although this model is usually associated with worship in so-called “liturgical churches,” it may also structure worship that is freer in style.
Service of Entrance
Prelude Music. The service begins with an instrumental arrangement of congregational songs designed to (1) invite people to worship (e.g., “O Worship the King”); (2) express the corporate nature of the gathering and its need for the enabling power of the Holy Spirit (e.g., “Brethren, We Have Met to Worship,” “Spirit of the Living God,” and “Set My Spirit Free to Worship Thee”), and 3) draw attention to the object of our veneration (e.g., “Holy God, We Praise Your Name,” “I Adore You,” and “Fairest Lord Jesus”). An admonition, written or spoken, might be given to the worshipers to reflect on the words of the hymns listed as preludes (include the numbers of the hymns to be used on an overhead projector).
Hymn of Adoration. In addition to labeling the hymn according to function (Hymn of Adoration), words of introduction help to facilitate the desired focus of attention, for example, for the hymn “Fairest Lord Jesus,” we could say, “As we lift our hearts and voices in this song of adoration, may we see beyond the beauty of creation. Beauty was never intended to be an object of veneration, but he who creates and sustains is worthy of our praise.”
Prayer of Adoration. The theme of the hymn is carried forward in prayer: “Lord, God, you have spoken to us through your Son, Jesus, who is the radiance of your glory and the exact representation of your nature, who upholds all things by the word of his power. Truly, he is the Lord of creation, and we offer you, through him, all glory, honor, praise, and adoration. Give us eyes to see and ears to hear as you reveal yourself in all your splendor and glory, majesty, power, and redeeming love. Amen.”
Corporate Prayer. Confession and forgiveness are highlighted in a prayer such as the following: “We are not, by our own nature, worthy of you, but through your Son, who died and rose again, we are made righteous in your sight. Thank you for the assurance that if we confess our sins, you are faithful and righteous to forgive our sins and cleanse us from all unrighteousness. Hear, O Lord, the confession of each heart before you now” (silence). (The act of confession can be intensified through singing. After a moment of silence, the worship leader could invite the people to continue in prayer, seeking personal cleansing as everyone sings “Create in Me a Clean Heart,” or the first stanza of “Search Me, O God.” The service of confession concludes with a responsive reading and a hymn of assurance.)
Leader: Thank you, Lord, for your forgiveness. In Jesus’ name,
People: Amen!
Leader: People of God, we are forgiven.
People: We are forgiven. Thanks be to God!
Hymn of Assurance. Words of transition: “The truth that God has forgiven our sins must penetrate our hearts as well as our minds. As we sing of his marvelous grace, may each of us appropriate his forgiveness and receive rest for the soul.” The desired outcome of confession is forgiveness, a sense of resolution (denouement). It is helpful to reinforce this through a hymn (such as “Grace Greater than Our Sin” that facilitates the internationalization of the truth that we are forgiven.
Greeting. Between the Service of Preparation and the Service of the Word, the historic salutation may be used or it could be substituted with a welcome, followed by an encouragement to greet one another.
Service of the Word
Preparing to Receive the Word. If a hymn that is directly related to text and sermon is not available, a general hymn on the theme of God’s Word, such as “How Firm a Foundation,” is appropriate. If a special musical selection precedes the sermon, it should be related to the message.
Sermon and Hymn of Response. An opportunity for response to the proclamation of the Word is an essential ingredient of worship. The pastor’s introduction to the hymn at the close of the sermon is an effective means of assuring that the hymn’s function as a vehicle of response will be understood.
Offering. Although the receiving of an offering in the free church tradition usually occurs earlier in the service, a case can be made for including it later. There it would serve as another means of responding to the proclamation of the Word. (In the paradigm from Isaiah, verses 1–4 are revelation, and most of the concluding verses are response.)
Service of the Table
An example of a meaningful flow of worship is provided by the following excerpt from a Communion liturgy:
Leader: The Lord be with you.
People: And with your spirit.
Leader: Lift up your hearts.
People: We lift them up unto the Lord.
Leader: Let us give thanks unto the Lord our God.
People: It is meet and right to do so.
Leader: It is meet, right, and salutary, that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God. Therefore with angels and archangels, and with all the company of heaven, we laud and magnify thy glorious name, evermore praising thee and saying:
Leader and people (spoken or sung):
Holy, holy, holy, Lord God of Sabbaoth;
Heaven and earth are full of thy glory;
Hosanna in the highest.
Blessed is he that cometh in the name of the Lord;
Hosanna in the highest.
The above exchange of thoughts between the worship leader and congregation not only engages the worshipers in meaningful dialogue but also creates a sense of eager anticipation that finds fulfillment in the heartfelt release of worship in the singing of “Holy, Holy, Holy.”
Prior to the Words of Institution (1 Cor. 11:23–26), an instruction such as the following could enrich the people’s understanding of the breaking of bread as a symbolic act of worship:
As Christians in the early church broke bread and ate together, they did it “with glad and sincere hearts” (Acts 2:46). As we break bread from a common loaf, may we experience true joy and unity of spirit, as brothers and sisters in Christ. The common loaf from which we take and eat is a symbol of the unity we have in Christ. These lines from a first-century hymn may help us to see an added dimension to the breaking of bread:
Leader: As grain, once scattered on the hillside, was in this broken bread made one,
People: So from all lands the church be gathered into thy Kingdom by thy Son.
(The Didache)
Another act of worship that can be a meaningful part of Communion is congregational worship in song during the distribution of the bread and cup (or as the people go forward to receive Communion). In addition to uniting the people, this provides a means of releasing joy and other emotions that are integral to meaningful worship. Songs of praise and adoration may be combined with traditional Communion hymns. As the service of Communion ends, the joining of hands could contribute to a sense of oneness as a song such as “One in the Bond of Love” is sung.
Dismissal. A good benediction provides more than a sense of closure to the service. Prefaced by remarks drawn from God’s Word for the day, our going out into the world is given new meaning and purpose, for we are to be salt and light and extensions of his unconditional love for all humankind. Announcements pertaining to the work of ministry that continues through the days ahead may be included in the service of dismissal.
Things That Short-Circuit the Flow of Worship
A meaningful flow may be short-circuited by a number of factors, one being a lack of preparation with regard to logistics. All worship leaders (pastors, lay readers, musicians, and soundboard operators) should have a copy of the worship bulletin in advance of the service. The awkwardness of waiting for a microphone to be turned on can be avoided by noting when movement to the microphone is to occur. This is particularly helpful to less-experienced members of the ministry team.
Another factor that must be considered as an integral part of directing the flow of worship is the body language of the people on the platform. To avoid distracting the attention of worshipers from the significance of what is happening at each moment, all leaders must be attentive listeners.
A third factor is the thoughtful preparation of introductions to hymns, modulations, and other musical sequences. Without proper introductions and interludes, the worshipers cannot be expected to begin and continue confidently. The worship leader who rehearses musical transitions with the keyboard musician(s) will aid those who rely on their leadership.
Finally, an integral part of each of the above considerations is the matter of timing. A readiness or eagerness on the part of one who is about to move to the microphone could detract from the ministry in process, if that eagerness is expressed through body language. On the other hand, lethargic movements when the liturgical action calls for purposeful movement are, likewise, distracting. Audio cassettes and videotapes of services can be studied as means of assessing the effectiveness of our leadership. The senior pastor who values meaningful congregational participation in worship will need to provide opportunities for worship leaders to receive instruction in this important area of ministry. Effective leadership does not just happen. It is the result of prayer, study, planning, practice, and evaluation.