Ephesians 2:8 reminds us that “through Christ we have access to God the Father by one Spirit.” Most simply then, the role of the leader at any gathering is to lead people in their engagement with God the Father, in reliance on God the Son, and moved by the Holy Spirit. This makes it one of the most privileged roles in church life, and one that therefore deserves much thought, prayer and preparation.
What to do
There are only four elements the New Testament (NT) implies are absolutely necessary when the church meets on a Sunday. We meet to glorify God’s name (praise), seek God’s help (prayer), hear God’s word (teaching) and remember God’s salvation (communion). These are the basics. However, there are numerous optional elements that can be creatively woven amongst these in a way that enhances them.
The Bible gives no fixed order. Indeed, it would seem a biblical principle that we don’t legislate for certain forms like Pharisees. Individual churches should therefore maintain the freedom of the congregation and leaders to adopt and adapt forms of worship according to local needs and their convictions as to what is most scriptural. What is found within the booklet is therefore no more than suggestion.
What is clear in scripture, however, is that what it does teach as appropriate is adhered to (Deut 12v29-32), and that any decision about what to include or where should be governed by what will most edify (ie. build up) the particular congregation God has called together (1 Cor 14v1-12). In arranging the various elements of a service, in love the leader should therefore consider the congregation’s spiritual needs above his own, and consider ways in which its members can be enabled to minister to one-another – provided this would be truly edifying. It is important, however that what is included doesn’t restrict the time given to the key elements of praise, prayer, teaching and communion.
Planning a service
The Bible can be particularly helpful in deciding a basic structure for a service. Where the theme of the service matches that of a Psalm, the inspired structure of the psalm could be used. Other structures can be gleaned from elsewhere. For example: re-dedication (Jos 24), commissioning (Is 6), repentance (Neh 9), obeying God when reluctant (Ps 95 or Heb 12), thanksgiving for a specific work of God (Neh 8). Most importantly, the logic of salvation-history provides a structure that is suitable for most services: Consider God as Creator & King (Gen 1-2), reflect on sin (Gen 3-4), experience redemption (Gen 5-Ex 18), hear from God’s word (Ex 19-34), respond with obedience (rest of Bible).
Once a structure has been decided upon, the songs, prayers and other elements can be chosen in a way that leads the congregation through each of its stages. But throughout, four emphases are theologically paramount. Any and every service should be:
1) Word-centred: The primary reason God has always assembled his people is to hear him speak (Ex 19, Neh 8-9, Heb 12). So all other elements should be considered in the light of what is to be said from the scriptures, whether in preparation or response. For example, if the sermon emphasizes praise, a set of songs might follow; if needs, then intercessions; if repentance, confession; and if commitment, a song to that effect. It would therefore seem wise for the preacher to decide the basic structure to any gathering.
2) God-focused: The reason for meeting isn’t, however, simply to understanding things. It is to meet with God through his word, as he is worshipped “in Spirit and truth” (Jn 4v24). The leader should therefore be careful to speak and pray in a way that reflects something of the breadth of God’s character, his work throughout scripture, and the distinctive roles of his three persons. In particular, the Bible stresses his greatness and sovereignty (ie. his bigness), his holiness and justice (ie. his goodness), and his grace and compassion (ie. his love).
3) Gospel-shaped: It is only through the gospel that the believer draws close to God (Heb 10v19-25). It should therefore be stressed that we come to worship God only through Christ and by the Spirit (Eph 2v8), and that we readily hear and respond to his word in view of his grace and mercy to us in the gospel, not to merit or deserve his favour (Rom 12v1-2).
4) Scripture-saturated: As part of God’s word, the psalms show his concern that we praise and pray to him using his own words. The Bible’s truths and even words should therefore pervade the songs we sing, the prayers we say, and any other elements we include. Scripture is our resource book.
Seeking balance
A nuanced reading of scripture suggests the importance of maintaining a balance when leading as follows:
1) Relaxed & Reverent: The leader is leading his church family not a civic ceremony. So warmth and informality are important. But his language and manner should also foster an attitude in which the congregation “worship God acceptably with reverence and awe, for ‘our God is a consuming fire’” (Heb 12v28-29). In this, the leader should be particularly careful to focus attention on God and not on himself.
2) Structured & Spontaneous: God is not a God of disorder (1 Cor 14v33). He delights in careful structure and planning as seen in his instructions for Israel’s worship, the detail of the psalms and the creation itself. Yet scripture also commends giving time within this for people to praise God, pray, share insights into scripture, or ask questions as the Spirit moves them (1 Cor 14v26-35).
3) Prepared & Perceptive: Again, the psalms show how God-honouring it is to carefully and prayerfully prepare the corporate worship of God. And for the leader to come with a full transcript or bullet points of what he plans to say or pray can give great clarity to the benefit of the congregation. Nevertheless, he will also need to be sensitive as to whether the Spirit is moving him to say something unprepared, or change an item he planned in. This comes with practice.
4) Clear & Concise: What is done in gatherings must be understandable to all, including any who are unchurched (1 Cor 14v9-12). It can be important to use Christian terms. But they need definition. And most items will need a brief word of explanation that also helps the worshipper engage with them. Nevertheless, the leader should be as brief as possible, and certainly not give mini-sermons, so that nothing detracts from the elements of the service themselves.
5) Joyful & Truthful: Joy in Christ and all he gives is a particular mark of the Spirit’s presence (Eph 5v18-20). But this is often a joy amidst hardship as we struggle with sin and suffering. The leader should therefore ensure not only that he encourages joy, but that he is aware of and honest about the burdens people may come with (1 Pet 1v3-9), reflecting the fact that although we have every spiritual blessing, we do not yet experience every spiritual blessing.
6) For Mind & Heart: God calls us to love him with our entire self, and worship “in Spirit and truth” (Jn 4v24). So minds should be stretched as far as is appropriate for the particular congregation. Nevertheless, the leader can speak and pray in a way that leads the congregation to look to the Holy Spirit to enable their response to be one that is sincere and wholehearted, truly cherishing the Father and the Son.
7) Expressing Unity & Diversity: The gathering is a time in which Christian unity and so the power of the gospel is displayed even to the heavenly realms (Eph 3v10). It is not therefore the time for everyone to do as they want, but be drawn together as they unite in singing, praying, listening, standing, sitting etc. Nevertheless, diversity is to be expressed in the involvement of the different members. Yet this diversity is one that is to promote unity, drawing the church together in love for one-another and conformity to the truth of God’s word (Eph 4v11-16).
The different elements
Opening doxology and call to worship.
These begin reminding the congregation of God's character and work as the reason for their praise, or hearing his call to come and worship him.
The doxology or call to worship might be included in or followed by a "prayer of invocation" that praises God as creator and redeemer, acknowledges we come close only by his grace in Christ, and that asks him to be at work in our hearts so that all we do is acceptable to him and edifying to us. The invocation may also include a prayer of confession for sin if one isn't included later. Although examples are included, I would recommend prayerfully scripting an entire prayer of invocation tailored to your service so that it rightly sets the context for it.
The Lord's Prayer.
By urging prayer that our Father "give us this day our daily bread," Jesus implies this is a prayer to be said every day. And it has been said in corprate gatherings ever since the times of the first Christians. It could open the service as something familiar to guests, and be followed by the "prayer of invocation" as above. It could be used as a structure for intercessions, or conclude them. Alternatively, it could come near the end of the service as a way of committing oneselves to the Lord for the coming week.
Found in the NT, these seem to have been an early form of declaration. They might be said together at any point in a service.
Confession.
Corporate confession has biblical precedent both in Nehemiah's day (Nehemiah 8-9) and in the Lord's Prayer that asks "forgive us our sins". It commonly contains three aspects.
These are words said by the leader or taken from the Bible that help the hearer reflect on how they have sinned and their need of God's merrcy.
Prayers that have common usuage throughout the historical church can be helpful for continuity, and usuing only a small variety of prayers useful for people getting to know and truly feel the import of their words. A prayer could be crafted from pertinent Bible verses.
Bible verses can be used to affirm that all who truly repent can be confident of God's forgiveness.
Paul writes to Timothy about the importance of intercessions. These could be drafted in a way that elaborates on the phrases of the Lord's Prayer, or prays in decreasing circles for the world, the nation, the church and one's prarticular church. I've attached some written prayers that might on occasion prove useful. We shouldn't think including such set prayers is somehow less spiritual. After all, songs and hymns are scripted and so set. However, if they are old prayers it is important the language is updated so that they are understood.
A "prayer for illumination" is commonly said before the readings and sermon asking the Lord to open and enlighten hearts and minds. Following the sermon an extended prayer, praying its sentiments home is appropriate by the preacher - especially if a lay person has led the intercessions.
Alongside the usual songs and psalms, which might be sung, there are other scriptural songs of rich gospel truth that it is a shame for the church not to be edified by. They could be said by the leader, by the congregation, or by both antiphonally.
Closing doxologies or blessings.
One that fits the theme of the service can be said to conclude. The blessing is often called the "benediction."
The Lord's Supper.
This generally has up to five elements.
Explanation is given as to who should partake and how they might do it. But warning may also be given that those who are not truly repentant should not receive because this could be to eat and drink judgment upon themselves. We usually follow this with the saying of a Creed or statement of belief from scripture as a way of affirming the faith that unites us with Christ and his people, and an acclamation from the book of Revelation as a way of acknowledging we worship alongside all in heaven, and in the supper have a foretaste of the coming kingdom.
Take from Jesus or Paul these remind us that communion is instituted by Christ and that we take and eat at his command.
Just as Jesus gave thanks, so the minister gives thanks for the bread and wine, together with all they symbolise, also praying that the congregation would come rightly and benefit accordingly. Although sample prayers are included, I think this is best prayerfully scripted in the light of the service theme.
These are sometimes said to exhort believers with weak conciences not to stay away, but to come on the promise of grace, and take and eat through faith.
This is a prayer of response, thanking God for his grace received through faith, and praying people would respond by living for him. As the service usually ends that way, this is more optional and could come as part of the final prayer of the service.
And finally
In all these things, it is important that the leader is himself, but also that he leads. If the congregation feel they know where they are going and have confidence in the leader taking them there, they will relax and be able to focus.