19 April 2026 - Third Sunday of Easter – Year A

The Faith Action Programme would like to thank Catriona Robertson, former Warden of Iona Abbey and Associate Member of the Iona Community, for her thoughts on the Third Sunday of Easter.

Introduction

This Sunday, the lectionary takes us right into the middle of the fast-moving story of how Jesus's followers appreciate, or begin to appreciate, what has being going on and how their lives are changing. Although two weeks on from our Easter celebrations, we are still only on the day of the resurrection in the lectionary, and the Gospel story starts outside Jerusalem.

Earth Day falls on Wednesday 22 April, so some folk may be involved in activities around the climate crisis. A January 2026 report by the UK government, "Global biodiversity loss, ecosystem collapse and national security", gives a thorough, if bleak, overview of what is underway: "Every critical ecosystem is on a pathway to collapse (irreversible loss of function beyond repair)."

The Scottish Parliament elections take place on Thursday 7 May 2026 and the last day to register to vote is Monday 20 April. There may be other events or deadlines more locally, or items in the news, which will be at the front of people's minds as they come to worship.

I am part of the Iona Community, which is an international, ecumenical Christian movement. It began in Glasgow and works for justice and peace, the rebuilding of community and the renewal of worship.

As a community, our worship takes shape through imaginative engagement with scripture, Christian traditions, lived experience, and other sources of inspiration. We embrace the creative tensions within worship – structure and freedom; stillness and action; transcendence and immanence. Our commitment to justice, peace, and the integrity of creation is important. Therefore, we seek to be radically contextual, inclusive, and participatory in our worship. We are continually learning and growing, so our worship is continually evolving and being renewed.

In my previous role as Iona Abbey warden, and in other contexts, I start preparing for worship and planning the liturgy by:

• imagining in detail where and when it will take place, who is likely to come along, how many are expected and who will be responsible for the different aspects of this precious time together
• meeting up with everyone who is leading the worship in advance to brainstorm ideas, share resources and decide who will be responsible for what. We all have different approaches, and we can challenge each other's assumptions.
• paying attention to what is going on locally and more widely on how things are reflecting God's intention for our world – or not
• looking at the set texts for the day in different translations and letting them sit with me for a bit, noticing what I am drawn to, or feel uncomfortable with, or anything that seems to speak to current hopes and concerns
• noting down any music, images, words or symbolic actions that come to mind; noticing the aspects that bring refreshment or deep curiosity or joy, and any quarrels with the language or with what is being depicted
• reading scripture aloud: as with poetry, it seems to lift the stories, the history, the characters, the thinking off the page and allows it to travel and meet up with the stories and characters of 2026

After making notes, I'll turn to commentaries such as Feasting on the Word, Texts for Preaching and scribble in the margins. I'll be on the look-out for material that will be useful for online worship, especially any images or videos which can be shared easily, and any prompts for conversation that can be offered to small groups within the congregation or in online chat rooms.

I'll listen to songs online or try new tunes on the piano. I'll search online for images that can be used and note their copyright status.

My go-to collections of prayers (ancient ones are sometimes spot-on and contemporary prayers often spark fresh insights) and previous ideas on symbolic action can be helpful and can spark fresh thinking. Fabric, colour or natural materials (stones, water, shells, sand, earth) can be useful, or ideas for movement around the worship space.

I also take a little time out to sit in stillness with God before planning, with the worship leaders, and again just before worship begins.

Preparing worship in a group is, for me, one of the most absorbing aspects of church and community life – you never know what will emerge.

The Iona Community meets monthly for global online worship. There is a mix of presentation and participation, with images, video, text and sound – and some hilarious unmuted singing all together at the end. Prayer and reflection motivate us to take action for justice and peace in the world.

Acts 2:14a, 36-41

Today's reading from Acts is part of the apostle Peter's Pentecost sermon and flows directly into the first reading for next week, it describes the early life of the church.

It's tempting to pick and mix from the Biblical accounts of the early church. We may be drawn to the shared life, radical ways and excitement of the Followers of the Way (the name before the identity ‘Christian' was in use). We may also struggle with some of the content as we continue to read through our own twenty-first century eyes.

Peter is addressing his own people, "fellow Israelites", v2:29, including "devout Jews" from across the then-known world, v2:5, who were staying in Jerusalem at the time. He is standing with the eleven (Judas has been replaced as an apostle by Matthias) and needs to raise his voice to speak to the crowds. The sermon is picked up at the point, v2.36, where Peter is proclaiming Jesus as "Lord and Messiah", not a "prophet" as the friends on the Emmaus road initially described him, and goes on to say, "this Jesus whom you crucified."

As someone who has been involved in inter religious work, I read this phrase with a heavy heart. At its simplest (and this story is far from simple), it was the occupying power, the Roman Empire, which condemned Jesus to death and carried out the execution. However, it is one of the texts which, over centuries, has been picked out and used as fuel for anti-Jewish preaching and Christian propaganda, with disastrous, deadly and shameful consequences.

With high levels of antisemitism today in the UK and across Europe, along with anti-migrant and anti-Muslim hate, it is right to ensure listeners know something of the background. Peter in this passage is amongst his own people and he is not making a distinction between Jews and non-Jews: both Peter and his audience were Jewish.

The writers and compilers of the New Testament began their work some time after the events of Easter and Pentecost, probably around 50-100 years later, and the Biblical canon was finally agreed towards the end of the 4^th century CE. It is a fascinating story and well worth diving into. The earliest texts that survive date from late 2^nd century to 3^rd century CE.

For our purposes, the context of Peter's sermon and the political situation from when it was written down were different. Additionally, the practices of Judaism changed a great deal over this time, not just those of Christianity. There were divisions between the Followers of the Way and mainstream Judaism at the time of Pentecost, and they were all under Roman occupation. By the time much of the New Testament was written down, Christians were being routinely persecuted and often in hiding from the Roman authorities.

Peter responds to the anguish of those of his listeners who are "cut to the heart" for not recognising Jesus as Lord and Messiah and calling for His crucifixion. Later in this passage the context has not changed and Peter is still talking to his own people. However, his message broadens out and becomes more universal.

I was struck by the immediate reaction of Peter's audience. "Brothers, what should we do?" v37. Action follows repentance, in this case baptism and the forgiveness of sins, from which follows the promise of the gift of the Holy Spirit, "the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him." v39. The working out of this gift is the subject for later when this wider invitation becomes stronger.

It would be interesting to know if there were sisters in Peter's audience: I expect there were. The promise to "all who are far away", "everyone" to whom God calls", v39, interested me. Is it a reminder that the church's history has not always been inclusive as to its opinion on who God is calling? And who continue to be denied full participation in church life, on the basis of sex, race, class, gender, disability, marital and other status? Does it nudge us to ‘see' discrimination now, to make sure that "all who are far away" are not forgotten but invited, included and warmly welcomed. We know from the teachings of Jesus that our hospitality is not limited to Christians. We are called to love and care for our neighbour, whoever our neighbour is.

More broadly, the call to "Save yourselves from this corrupt generation", v40, may awaken those who follow world affairs. The appeal to repent, be baptised, receive the gift of the Holy Spirit and live a life of community and fellowship, sharing with those in need, breaking bread with one another is a far cry from a highly individualised and competitive society within a world with huge differences in status, wealth and wellbeing.

The call to social justice and peace is as attractive now as it was in Peter's day and links directly to Earth Day's urgent calls for the protection and restoration of the environment and to our responsibilities to shape society by voting in elections.

Psalm 116:1-4, 12-19

The idea of God inclining an ear toward me, or any of us, v2, is such a sweet and powerful image: trying to hear what we sometimes can't find words for, inviting us to whisper, to be heard. This is especially the case when in distress and anguish, v3.

The Psalms, for me, are a place to go in good times and at desperate times. I grew up singing metrical psalms at the start of each Sunday service. I once recited well known psalms on my own in a remote cave in Cappadocia, Turkey, which had once been a tiny Byzantine church. The thought of all the other voices down the centuries who had recited the same psalms in their own tongue, echoing off the same rock, connected me both back to the early church and into the future, when psalms will continue to be recited.

This psalm starts quietly and ends loudly, surrounded by others, in Jerusalem.

Alice W Hunt of the Chicago Theological Seminary writes that this particular psalm is part of the Hallel, Psalms 113-118, and used in major Jewish festivals to this day. The chiastic form of the song in Hebrew is a strict one, with mirrored meanings to the lines in a symmetrical format, so some of the beauty is lost in English versions. She has some scholarly insight into the first words, "I love the Lord". The Hebrew verb used has no object, it simply means "I love", so the verse, before tidied up for translation, goes, "I love, because God has heard my voice and my supplications." Or "I love, because the Lord heard my cry for mercy." Which brings extra meaning to this verse; we love because we are heard and listened to by God.

People who practice contemplative prayer, or shared silence, are amongst those who understand something of this.

The Psalmist's response to being deeply understood, and being seen, is to praise God and demonstrate gratitude in public, in community, "in the courts of the house of the Lord, in your midst, Jerusalem." "I will pay my vows to the Lord in the presence of all his people." "I will offer you a thanksgiving sacrifice." The psalm ends with a jubilant "Praise the Lord!"

1 Peter 1:17-23

Whatever our understanding of atonement, the statements of faith in this text are listed plainly and followed by the working out of believing and of trusting in God.

The author of this letter was writing to early Christians in the Roman provinces of Asia Minor, present day Turkey, who were being discriminated against or persecuted.

The passage starts with a conditional statement; if you accept God as your impartial judge, live in fear. There are so many exhortations from the angels "Do not be afraid", that this sounds out of kilter. Remembering that God loves us, listens to us and is merciful, this is likely to be a reminder to be honest with God, ourselves and each other in how we live our lives and respond to what life throws at us. We believe not only a loving and merciful God, but in a just God who puts down the mighty from their seats and exalts the humble and meek.

There are words of encouragement for exiles, and for us, "Through [Christ] you have come to trust in God" and "you have purified your souls by your obedience to the truth" and "You have been born anew".

The consequences of believing are not secret or hidden away or kept separate from everyday life. "You have genuine mutual affection, love one another deeply from the heart." The consequences are not temporary, either: "You have been born anew, not of perishable but of imperishable seed, through the living and enduring word of God."

As people who had a far closer connection to the land than many of us, the recipients of the letter would know the difference between seed that turns to dust as soon as you lift it up and seed that is intended for planting, is covered in appropriate skin (sweet pea seeds are notoriously tough) and fit for purpose.

There are mentions of exile and sojourn here and elsewhere in the Bible. Rather than being ousted from their home or homeland it often carries the idea that people of God, followers of Jesus, live by values that spurn corruption and excessive power and wealth, turn the unjust order upside down, pursue justice, are peace-seekers, prioritise the poor and powerless. It is this that sets them alongside others of goodwill and apart from many of the priorities of mainstream societies. The Christian social justice network Sojourners takes is name from this notion.

Luke 24:13-35

For some, this will be a familiar story, and for some it may be the first time they've heard it. For the former, images of a famous painting, maybe Caravaggio's, may come to mind.

For me, KT Tunstall's song "Suddenly I See" started playing in my head, with the insistent bass line and an image of the songwriter strumming her guitar, staring straight at the camera.

On the day of the resurrection, two disciples (the apostles remain in Jerusalem) are walking to the village of Emmaus, talking about recent events: the crucifixion, their dashed hopes of Jesus being someone who was going to put everything right for Israel, the women finding Jesus's tomb empty that morning, the men checking it out.

A stranger joins them and listens. He then interprets the scriptures to them, v27, as they walk along, making sense of what was such a painful and confusing time. Once at Emmaus, the stranger carries on walking but is called back by the two friends. "Stay with us" they say At their evening meal, the stranger blesses the bread on the table, breaks it apart and gives it to them. At this point, they realise the stranger is Jesus, and He vanishes.

KT Tunstall is full of the energy of just having understood something fundamental, something that changes her life, that was there all along but up to now she didn't "see".

"Suddenly I see, why the hell it means so much to me,

Suddenly I see, 'cause this is what I wanna be."

I listened to the middle verse to find out what she had "seen": with new eyes, she sees an image that "makes me feel I could be a tower, big strong tower, the power to be, the power to give, the power to see." It brings her alive.

Luke describes the breaking of bread at Emmaus as the practical, vivid, commonplace yet highly charged act which is central to this new community. Scriptural scholarship is part of the early life of the church. However, this act of communion, of recognition, of breaking bread, of acknowledging together the place of Jesus in their lives, of remembering His life and ministry, of what He asked His followers to do to remember Him – this converts the everyday into a shared, deep and transformational experience.

They think back to the conversation with the stranger, when they felt something powerful but "their eyes were kept from recognising Him", v16. "Were not our hearts burning within us?", v32.

It means so much to them that they set off back to Jerusalem in the dark. They meet up with the apostles, at what must have been a very late hour, and tell them that Jesus was "made known to them in the breaking of the bread" v35.

Their words to the stranger "Stay with us", v29, changes from an offer of hospitality to a traveller to a permanent invitation to be part of their lives.

Sermon ideas

Each passage from scripture today describes either a transformative encounter with the risen Jesus or confidence in God's presence with us. They tell us how things are seen differently and how this experience is making a difference to those who encounter God in their lives. The preacher will be able to add their own stories to this.

One of the gifts of a worship leader is to bring the people together, to understand what is going on in their lives and to tell their story, connecting what is important to them and to weave this into the stories from scripture, sharing the good news in ways that land with them and give hope.

• In Peter's sermon, Acts 2:38, increasing numbers of people receive the gift of the Holy Spirit, offered to all who are called by God, Acts 2:39, which leads to the equitable community life described later, Acts 2:42-47, and in the epistle

• The Psalmist is heard by God and offers thanks in the courts of the house of the Lord in Jerusalem, Psalm 116.19

• The epistle recognises that a renewed life, 1 Peter 1:23, connected and obedient to God, results in genuine mutual affection, where people love one another deeply from the heart, 1 Peter 1:22

• The travellers on the Emmaus road, Luke 24:32, have their world turned upside down, from despondency to a burning desire and hope for the future

Another possible theme is to explore "seeing", suddenly to understand the truth of a situation, to find deep meaning – and to ask what happens as a result. Worshippers will be able to recognise moments like this in their own lives.

There are descriptions in this week's readings of Christian communities in the very early days longing for society to be redeemed. A possible theme would be to look at the many different ways that people live out the faith in community now – how does that work?

Realising that their identity as Followers of the Way did not require "perishable things like silver or gold", 1 Peter 1:18, the early church was learning that their values and way of life, learned from Jesus, was energised by something else. This is echoed in the other readings and could be explored.

The vivid story of the road to Emmaus is likely to be chosen as the main text to work with this week. However, there are also very good reasons to delve into Peter's sermon, to explore through the Psalm our relationship with God and with community, and to see where the epistle leads us on living out our faith, of what it means to love one another deeply.

In each of the readings change is needed. This is something that resonates with congregations as a community, and as individuals, today. People may be affected by the cost-of-living crisis, loneliness, increasingly adverse weather, war, how migrants fare, the unsettling of international organisations, polarisation and division, the future of the NHS, racism, the continued effects of Covid, problems with the criminal justice system and more.

• Acts 2:40 talks about a corrupt generation and how the call of God is for "all who are far away", Acts 2:39

• The Psalmist prayed to God in distress and anguish to "save my life!", Psalm 116:4

• The epistle acknowledges that the readers of the letter are in "exile", 1 Peter 1:17, and have rejected "futile conduct" and "perishable things like silver or gold", 1 Peter 1:18

• The journey described in Luke takes the two travellers between Jerusalem and Emmaus from despondency to recognition, Luke 24:31, their "hearts burning".

What would a redeemed society look like and how do we need to change in order to bring about the world that God intended?

The congregation (on site / in person) could be asked to participate in a number of ways.

• talk to someone nearby about a time when they felt their "heart burning" (not heartburn!) or to walk in twos and threes around the worship space or outside for 10 minutes, sharing their experiences of being in God's presence. Recorded music can be played. Some may be willing to share this when they return.

• play a game of ‘Whispers', where someone thinks of something which could happen that would be "good news" (e.g. no more hunger, peace) and whispers it to the next person, who whispers it to the next and so on. When the whisper has travelled down the line, the last person says what they heard, and this is compared to the original whisper. The whisper usually changes as it travels and is enjoyed across all ages.

• put small empty boxes on a table, with marker pens. Invite people to write on one side something that needs changing (e.g. high fuel costs, loneliness) and on the other side what things would look like if it were changed (e.g. affordable heating, having friends). Turn the boxes upside down and share what has been written.

• make paper aeroplanes from the service sheet or spare paper, write how you would like your own church to mirror what you heard in the readings. Fly the planes. Read some of the ideas out.

• invite people to "incline their ear" to one other person and listen carefully, in silence, to what they say. The speaker is invited to share something close to their heart. Agree that the listening is confidential. Allow two minutes for each person.

• For online worship,
  • find pictures of the supper at Emmaus, maybe ones which feature the named disciple Cleopas and an un-named female disciple. There are some available here.
  • a video of KT Tunstall's Suddenly I See could be used if the Gospel reading is chosen
  • chat rooms could take up some of the conversational suggestions above
  • invite people to have piece of paper and pen to write as on the boxes idea above – sharing these in chat rooms
  • the last song could be an unmuted "We will walk with God"

Prayers

Gathering prayer/Call to worship

Leader
Thanks be to you, O God, that we have risen this day
to the rising of this life itself.
The purpose of God be between us and each purpose;

ALL
the hand of God between us and each hand;

Leader
the pain of God between us and each pain;

ALL
the love of Christ between us and each love.

Leader
O God, you brought us to the light of this new day;

ALL
bring us to the guiding light of eternity.

Sunday morning Communion Service B Opening Responses from the Iona Abbey Worship Book (Wild Goose Publications, 2017) compilation © 2016 Iona Community

Confession/Repentance

Bless to us, O God, this day, fresh made,
In the chorus of birds, bless us.
In the wet grass and the spring flowers, bless us.
Bless us and heal us
for we come to you in love and in trust.
We come to you in expectant hope.
Silence
O God, give us a well of tears
to wash away the hurts of our lives.
O God, give us a well of tears
to cleanse the wounds,
to bathe the battered face
of our world,
O God give us a well of tears,
or we are left, like the arid earth,
unsanctified.
Silence
Heal us and your grieving world
of all that harms us.
By the power of your resurrection
restore us to new life,
set us on new paths.
bring us from darkness to light,
help us to choose hope.

‘Lord of the Morning' © Kate McIlhagga
from The Pattern of Our Days, ed. Kathy Galloway (Wild Goose Publications, 1996) and The Green Heart of the Snowdrop (Wild Goose Publications, 2004)

Thanksgiving/Gratitude
For what we are about to receive,
the water we drink,
the air we breathe,
the fire of sun,
the food of earth,
this company, these people,
this now, this here.
May we be thankful,
may we be aware,
how every day is a gift
and every breath a prayer.

‘For what we are about to receive' © 2022 Martin Wroe from Julian of Norwich's Teabag (Wild Goose Publications, 2022)

For the greening of trees
and the gentling of friends
we thank you, O God.

For the brightness of field
and the warmth of the sun
we thank you, O God.
For work to be done
and laughter to share
we thank you, O God.

We thank you, and know
that through the struggle and pain
in the slippery path of new birth
hope will be born
and all shall be well.

‘Thanksgiving/All shall be well' © Kate McIlhagga from The Pattern of Our Days, ed. Kathy Galloway (Wild Goose Publications, 1996) and The Green Heart of the Snowdrop (Wild Goose Publications, 2004)

Prayer for others/Intercession
Christ our Lord, we pray for all who are
cheated

Prayer above is adapted from a prayer by John Harriott

With the eye of a weaver
you have chosen us such
different threads to
be gathered into unity
that the world might believe.

So may we not serve your purpose
unless we are open to each other;
not care for each other
unless we reflect your love;
not dare to love like you
unless we are glad to accept
the cost and joy of discipleship,
as friends and followers of Jesus
in whose name we pray.

‘With the eye of a weaver' from the Iona Community's Prayer Book Wild Goose Resource Group, © WGRG, Iona Community, Glasgow, Scotland

"Stay with us now" For a late afternoon or evening service, intercessions sung by a cantor with simple congregational sung responses, echoing the Emmaus road friends. Unlike them, we know it was Jesus they asked to stay. We ask him to stay with us and with ones who need his presence.

Day is almost ended …

Find your way among us …

Listen to the anxious …

Sit beside the lonely …

Contradict the callous …

Comfort and disturb us …

Do not ever leave us …

Even when we doubt you …

Maker of tomorrow …

Keep us through the darkness …

‘Stay with us now'

Words: John L. Bell & Graham Maule, Music (DARKNESS): John L. Bell
© 1989 WGRG, Iona Community, Glasgow, Scotland from the song collections Love From Below (Wild Goose Publications, 1989) and When Grief is Raw (Wild Goose Publications, 1996)
Reproduction covered by CCLI and OneLicense. Please report any usage.

Closing responses

Leader
Today and tomorrow,
ALL
Today and tomorrow

Leader
Lo, I am with you always
ALL
When we try to do your will

Leader
I am with you always
ALL
When we go where we do not know

Leader
I am with you always
ALL
When we meet one we do not recognise

Leader
I am with you always
ALL
Where faith ends and doubt begins

Leader
I am with you always
ALL
And should we forget you …

Leader
I am with you always
ALL
Today and tomorrow
Today and tomorrow
You are with us always
to the end of the world.

‘Today and tomorrow', Easter responses 2
Wild Goose Resource Group, © 1998 WGRG, Iona Community, Glasgow, Scotland
from Stages on the Way, worship resources for Lent, Holy Week & Easter (Wild Goose Publications, 1998)

All Wild Goose Publications material used by permission.

Closing prayer
We have laid our burdens down
in the presence of the living God.
We have been nourished for our journey
in the presence of the living God.
We have taken on the armour of Christ
in the presence of the living God.
Now lead us, guide us, defend us,
as we go into your world
in your name and for your sake,
O loving, living God.

"A Book of A Thousand Prayers", ed A Ashwin, Zondervan, 2020

Musical suggestions

God Welcomes All (GWA) is the new supplement to Church Hymnary Fourth Edition. This exciting new collection features over 200 hymns and songs in a wide range of styles by writers from Scotland and around the world.

The full music and words-only versions are now available; and digital resources, including the expansion of the existing Church of Scotland music website, will be published in due course, with streaming functions and further information on each song; backing tracks; and lyric videos. God Welcomes All is available to order from https://chbookshop.hymnsam.co.uk/books/9781786225573/god-welcomes-all

Our online music resource is on the Church of Scotland website; you can listen to samples of every song in the Church Hymnary 4th edition (CH4) and download a selection of recordings for use in worship. You will also find playlists for this week and liturgical seasons and themes on the Weekly Worship and Inspire Me tabs.

You can find further musical suggestions for this week in a range of styles on the Songs for Sunday blog from Trinity College Glasgow.

• GWA 56 – "Listen in the silence"

• GWA 80 – "Come with me for the journey is long"

• GWA 126 – "Come, O Holy Spirit"

• GWA 127 – "Holy Spirit, living breathe of God"

• GWA 130 – " Holy Spirit, breath of heaven"

• GWA 136 – "Hope for the world's despair"

• GWA 137 – " In the darkness, we were waiting"

• GWA 140 – "You are the Alpha and the Omega"

• CH4 409 - "Jesus is risen, alleluia!" - song of praise

• CH4 422 - "Christ is alive, and the universe must celebrate" !" - song of praise by

• CH4 141 - "Oh, the life of the world"

• CH4 185 - "Come children, join and sing" good hymn for children

• CH4 609 - "Come, living God, when least expected"

• CH4 803 - "We will walk with God, my brothers" - a good recessional hymn from Swaziland to the tune Sizohamba Naye

Songs

• "As we walked home at close of day" is a poem/song which reflects on the Gospel story, written by the Wild Goose Worship Group of the Iona Community. It can be sung to the tune The Banks O'Doon (Ye Banks and Braes) and the words are included as an Easter evening reading in "Stages on the Way, Worship Resources for Lent, Holy Week and Easter" published by Wild Goose Publications, 1998.

• The words are included entitled "Easter Evening" in "Known Unknowns, 100 Contemporary Texts to Common Tunes", by John L Bell and Graham Maule, Wild Goose Publications, 2018.

• "On the journey to Emmaus" by Marty Haugen, to the traditional Gaelic tune, Columcille. https://giamusic.com/resource/on-the-journey-to-emmaus-print-g4278 to purchase the sheet music. This may be covered under One License copyright scheme.

• "We will lay our burden down", by the Iona Community, to the tune Laying Down, words and music in "Love from Below" ed John L Bell and Graham Maule, 1989

• "We will take what you offer", by John L Bell, to the tune of the same name, words and music in "There is one among us", by John L Bell, Wild Goose Publications, 1998.

Song after closing responses

• "Lo, I am with you to the end of the world", by the Wild Goose Resource Group, words and music in "There is one among us", by John L Bell, Wild Goose Publications, 1998 – good song for after the closing response

Other music

• Kingdom Song, part of a jazz suite from Psalter: Themes for Peace by Tim Boniface, available on CD or from streaming services. A slow, warm, reflective saxophone melody with drums, piano and bass backdrop, giving space for individual reflection, a change of heart, some wordless connection with others in the congregation and with God.

• Suddenly I See, by KT Tunstall from the album "Eye to the Telescope" 2005, relates to the theme of transformative seeing.

• A suggested playlist of songs from CH4 throughout Easter can be found on the Church of Scotland website

Reflecting on our worship practice

Since the start of the pandemic in 2020, the way we worship has changed and we need to reflect on the changing or newly established patterns that emerged and continue to emerge as a result of the disruption.

We can facilitate worship for all by exploring imaginative approaches to inclusion, participation and our use of technologies in ways that suit our contexts. This is not an exhaustive list, but some things we could consider are:

• Framing various parts of the worship service in accessible language to help worshippers understand the character and purpose of each part. This is essential for creating worship for all (intergenerational worship) that reflects your community of faith.
• Holding spaces for reflection and encouraging prayer to be articulated in verbal and non-verbal ways, individually and in online breakout rooms.
• In online formats the effective use of the chat function and microphone settings encourages active participation in prayer, e.g. saying the Lord's Prayer together unmuted, in a moment of ‘holy chaos'.
• While singing in our congregations is still restricted, we can worship corporately by using antiphonal psalm readings, creeds and participative prayers.
• Using music and the arts as part of the worship encourages the use of imagination in place of sung or spoken words.
• Use of silence, sensory and kinaesthetic practices allow for experience and expression beyond regular audio and visual mediums.

The following questions might help you develop a habit of reflecting on how we create and deliver content and its effectiveness and impact, and then applying what we learn to develop our practice.

• How inclusive was the worship?
  Could the worship delivery and content be described as worship for all/ intergenerational?
  Was it sensitive to different "Spiritual Styles"?
• How was the balance between passive and active participation?
• How were people empowered to connect with or encounter God?
  What helped this?
  What hindered this?
• How cohesive was the worship?
  Did it function well as a whole?
  How effective was each of the individual elements in fulfilling its purpose?
• How balanced was the worship?
  What themes/topics/doctrines/areas of Christian life were included?
• How did the worship connect with your context/contemporary issues?
  Was it relevant in the everyday lives of those attending and in the wider parish/ community?
  How well did the worship connect with local and national issues?
  How well did the worship connect with world events/issues?
• What have I learned that can help me next time I plan and deliver worship?

Useful links

You can listen to samples of every song in the Church Hymnary 4th edition (CH4) and download a selection of recordings for use in worship in our online hymnary.

You are free to download, project, print and circulate multiple copies of any of this material for use in worship services, bible studies, parish magazines, etc., but reproduction for commercial purposes is not permitted.

Please note that the views expressed in these materials are those of the individual writer and not necessarily the official view of the Church of Scotland, which can be laid down only by the General Assembly.