Finding Peace for Our Hearts in a Tumultuous World

Our hearts cry out that there is a gap between what we need to make us feel at peace and what our actual circumstances are.

This is the chasm that keeps us up at night – or brings us down during the day.

What we need to make us feel at peace seems at odds with what our actual circumstances are on any given day.

As Proverbs 12:25 says, “Anxiety in a man’s heart weighs him down.”

The Lord Jesus Christ knows well that we are weighed down by anxieties and fears of many kinds. He speaks with Kingly authority and Shepherd-like tenderness in Matthew 6:24ff to teach us how to find peace in a tumultuous life.

Join us this Lord's Day as we meditate together on God's righteous care for His holy people.

Where's your head at when you sing the Psalms?

Bradley Johnston, in his book "150 Questions about the Psalter",  asks a great question for us to consider together as we worship the Lord and draw upon the wondrous resources found in the Psalms.

He asks a personal and pointed question: “What mindset should singers have as they sing a particular psalm?”

In reply, he writes:

As we sing a particular psalm, we should have a mindset focused clearly upon heaven, where Christ is seated at the right hand of the Father. We should be consciously lifting our souls to the Lord and praying for the strength and guidance of His Spirit, who enables us to turn away from sin, to rest in God’s abundant provision, and to walk in the ways of righteousness. (p 51)

I don’t know about you but I certainly can attest to the fact that it can be a challenge to adopt this proper mindset while singing the psalms or even in the time leading up to our singing. It’s easy to be distracted (even by the mechanics of singing!) and we can lose sight of the great wonder of bringing our songs before the very throne of God in praise of His Holy and Glorious Name!

May the Lord bless you as you sing!

How should the majesty and ancient authority of the Psalter shape our services?

Bradley Johnston, in his book "150 Questions about the Psalter", quotes from William Binnie to answer the question posed in our title. 

Question 140:

How should the majesty and ancient authority of the Psalter mold worship services?


Answer 140:

"In the Church of Jesus Christ, where the prayers are free, it is of utmost importance that services of worship should be molded in the forms of ancient authority; and surely the best possible mold is that which the Holy Spirit Himself gave by the Psalmists, which has left its divinely guided lines on the Church for these three thousand years."

I'm struck by that phrase, "divinely guided lines", and the compelling suggestion that this is the mold that we are to see impressed upon our services of divine worship. As I continue to grow in my understanding of and appreciation for the Psalms, I'm amazed at the ways in which the indelible mark of the Holy Spirit's inspiration becomes more and more evident in these sacred compositions. 

What do we currently have in our repertoire that bears the majesty and ancient authority of Holy Scripture? 

The Ornamentation of the Preached Word

The letters to the churches in Revelation feature the refrain “He who has an ear, let him hear what the Spirit says to the churches” (Rev 3:22). This is no accident.

The apostle Paul, writing to Timothy, explains “ the Lord stood by me and strengthened me, so that through me the message might be fully proclaimed and all the Gentiles might hear it” (2Ti 4:17).

The same Paul asks “how are they to hear without someone preaching?” (Rom 10:14)

The congregation called by the voice of God gathers in expectancy, waiting for the sight of Christ to be revealed to them as they hear the shout of the archangel and the blast of a trumpet (1 Thess 4:15-17) on the Last Day.

Until that day, the Christian church is defined by the way in which it is to receive the Word: audibly through the preaching of the Word (Rom 10) and visibly/tangibly in the administration of the sacraments.

The ornamentation of the preached Word rests on the communion table that sits in the front of the House of God.

The visual enhancement of the preached Word is contained in the cup and the bread in this period of waiting for the return of Christ (Acts 1:11).

The adornment of the preached Word is the fruit it bears in the hearts and lives of believers in all stages of Christian maturity.


Photo by John Mark Arnold on Unsplash

Is Every Day of Your Life Filled With Screens?

As a thought experiment, think about the last five screens with images on them that you saw: what type of content was being communicated to you?

Business, advertising and entertainment are the realm of the screened image.

Scholars studying the field of online education are skeptical about screen-based education because of the association with aesthetic pleasure it creates in the mind of its audience.

One recent study observed, “because visual media are normally used in our culture to provide aesthetic pleasure, in the form of entertainment, the use of visual media in education tends to break down the distinction between education and entertainment.” (a)

The link between a medium and the messages it normally communicates must not be understated. (b) Presentation technologies are primarily employed in the business world and the world of entertainment. After all, business and entertainment are the two areas where screens are used most commonly; advertising, movies, sales pitches, and video games all feature projected images. The connotations these tools carry are varied for different people but there is certainly a common thread between the use of these technologies and the expectations that it creates in culture at large.

My point in this account is simple but I think it is profound: the waves of advertising and entertainment encountered in daily life are increasingly communicated via presentation technologies. (c) As a result, the decision to modify the practice of the church in corporate worship to include these presentation technologies is risking a lot for the marginal returns that come from it. (d)

What is the risk? Consider this analogy: if six days of the week are spent driving on the right side of the road, what would be the effect of switching to the left side of the road for one to two hours each Sunday? Using screens to take in advertising and entertainment throughout the week predisposes congregants to react with certain instinctive responses when screens are pressed into service as platforms for holy meditation and participation in worship. The visual 'seen' is always competing for attention with the 'heard'. A tool that carries the same DNA as the presentation technologies of the broader culture which have contributed to the decline of 'hearing' should be treated with utmost caution and ultimately avoided if possible. (e)


(a) Louis Tietje and Steven Cresap, “Hegemonic Visualism,” Radical Pedagogy (2005)
(b) Marshall McLuhan and Quentin Fiore, The Medium Is the Massage (New York: Bantam Books, 1967)
(c) I am not saying that I am opposed to presentation technologies outside of the context of corporate worship. As I continue to learn more about the effects of these technologies on the brain and the psyche I think it is wise for individuals to reflect on their own consumption habits.  In the context of corporate worship, I argue that it is unnecessary and detrimental to the basic principles of corporate worship that the church is bound to uphold.
(d) Pragmatic and financial returns must be judged as subordinate to the significant effects such a change might have on the piety and vitality of the church.
(e) Yes, it is possible to not put a screen in a church in the 21st century. Picture a projector screen in a monastery or another 'sacred' space. Screens are uniformly obtrusive and an intrusion of our own lust for technology in a space that should be timeless and conducive to meditation, listening, and corporate singing. For more resources on digital tech's dehumanizing impact, consult Nicholas Carr, The Shallows: What the Internet Is Doing to Our Brains (W. W. Norton & Company, 2011).


Photo by Olu Eletu on Unsplash

Biblical Worship Must be Reverent and Dignified

I want to give attention to the simple beauty of the liturgy of Reformed churches. This plainness is not because of a cultural aversion to beauty or sentiment. The popular art and music of Reformed communities express beauty and sentiment in equal measure. Nonetheless the sacred worship services of the Reformed are intentionally limited to the prescribed elements of worship contained in the Scriptures.

These elements of the worship service are divinely ordained in the pattern of the covenant renewal ceremony between God and his people in which he “promises to make the new creation a reality among his people.” This covenantal ceremony includes all the congregants as “the story of divine creation and faithfulness is followed by the unfaithfulness of the covenant partner, which in turn is met with divine solidarity to overcome the sin and unbelief of his people through his messiah.” I rehearse these crucial components of Reformed worship to emphasize that the liturgy of Reformed churches is simple because there is so much contained within it. It does not need embellishment or dramatization to be improved upon. In a rightly constituted worship service, the following profound encounter occurs after the votum and singing of the congregation:

"Representing God once more, the minister intercedes on behalf of the covenant people who have thus experienced the drama of the exodus again for themselves. They too have passed from death to life in this liturgical drama, from alienation and despair to the assurance of reconciliation and the response of praise from their side of the covenant – and on that basis they enter the Holy of Holies in this semirealized eschatology. With their covenant mediator and advocate representing their case in heaven, the community's intercession is effective, and the people are prepared to hear God's word in the sermon."

Finally, the last word of the service is “reserved for God, and his parting word is once more the word of Gospel, as God's blessing is laid upon the covenant people in the benediction.” The structure of this divine service is predicated on the principle that worship occurs in a dialogue between God and his people. The dialogical principle serves several purposes: it simplifies the service by removing any extraneous human inventions, it clarifies the service by assigning a clear role to each partner, and it affirms a covenantal relationship which God makes with his church.

Hughes Oliphant Old characterizes Reformed convictions about worship as convictions which arise from the first four commandments. The first commandment directs that “our worship, our deepest devotion, our most ardent love is to be directed to God rather than to ourselves.” John Calvin drew on the first commandment the Christian's obligation “with true and zealous godliness... to contemplate, fear, and worship, his majesty; to participate in his blessings; to seek his help at all times; to recognize, and by praises to celebrate, the greatness of his works – as the only goal of all the activities of this life.” The abundance of the Christian's desire to serve and praise God is particularly expressed in the worship which takes place on the Lord's Day in the house of God. Old comments that the “single greatest contribution that the Reformed liturgical heritage can make to contemporary American Protestantism is its sense of the majesty and sovereignty of God, its sense of reverence and simple dignity, its conviction that worship must above all serve the praise of God.” I also want to draw attention to a commandment that does not receive much recognition in the context of worship, namely the third commandment. Old writes, “the third commandment tells us that were are not to use the Lord's name in vain. Vain means “empty.” The commandment teaches us to worship God sincerely and honestly, to worship God “in spirit and in truth,” to use the words of Jesus.” Worship is of first importance in the Reformed churches. It occupies the entirety of the corporate, public worship service.

(Resources cited: Edmund P. Clowney, The Church (Downers Grove, IL: InterVarsity Press, 1995); Michael Horton, Covenant and Eschatology (Louisville, KY: Westminster John Knox Press, 2002); Hughes Oliphant Old, Worship: Reformed According to Scripture (Louisville, KY: Westminster John Knox Press, 2002); John Calvin, Institutes of the Christian Religion, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 2, 2 vols., The Library of Christian Classics 21 (Philadelphia: The Westminster Press, 1960)

Photo by Ben White on Unsplash