What to Expect

Modern worship services often adopt an informal, entertainment-like approach with a “come as you are” attitude, while our church emphasizes reverence, dignity, and formality in worship. This difference may initially seem rigid or insincere to visitors, as scripted elements like bulletins can be misunderstood as lacking the Spirit’s leading. However, we believe that structured worship, much like a Marine Corps drill or a Nutcracker performance, can still be deeply sincere and Spirit-led. Rooted in Scripture, we prioritize offering God acceptable worship with reverence and awe, as instructed in Hebrews 12:28-29, avoiding irreverence or superficiality. At the same time, we strive to maintain authenticity and avoid the showy practices condemned by Jesus, focusing instead on heartfelt preparation to honor God in a way that aligns with His requirements.

While the structure of a typical CREC worship service has a lot in common with what visitors might call a “traditional worship service”—enough so as to simply be a variation on such services—there are certain elements about it that stand out, and which probably will draw some questions. The first is the common practice of identifying our worship services with the phrase “covenant renewal.” By this we do not mean that our covenant with God has only a set amount of time on it, and that it might expire like a lease if we do not renew it. Our covenant with God is eternal and will not expire. But it is also alive, and is designed to grow and flourish. As sexual communion renews marriage, or as a meal renews the body, so also the worship of God renews our covenant with Him.

The second element of covenant renewal that calls for explanation is the pattern or structure of worship. Our services are “bookended” by the opening and closing. When the minister declares the “call to worship,” the service is convened or established. At the conclusion of the service, when he commissions the congregation, and then gives the benediction, the people of God are sent out into the world to be salt and light, having been renewed in their walk with God. The “innards” of the service follow a three-fold structure, which are confession, consecration, and communion. In the Old Testament, there were three distinct kinds of sacrifices—the guilt offering, the ascension offering (often translated as whole burnt offering), and the peace offering. The guilt offering was intended to address a particular sin on the part of the worshipper. The ascension offering was an offering of “entire dedication,” and the whole sacrificed animal ascended to God in the column of smoke as an offering to Him. In the peace offering, the worshipper was privileged to partake of the offering, as a covenant meal. Whenever those three offerings are mentioned together in the Old Testament, they are listed in that order, which makes good sense. You deal with the guilt first, you dedicate all to God, and then you have communion with God. This is why our covenant renewal services follow the structure they do, absent the sacrificed animals. Jesus Christ died once for all, in order to be the fulfillment of the entire sacrificial system—He was not just the guilt offering. So this is why our worship services, once God is invoked, contain these three elements. First we confess our sins and receive the assurance of pardon. Second, we dedicate ourselves to God (Scripture reading, sermon, offertory, etc.). And then last, we observe the Lord’s Supper. Once that is all done, we receive the benediction and go out into a lost world that needs to hear about Jesus Christ.

CREC worship services share similarities with traditional worship but are distinct in their focus on “covenant renewal.” This term reflects the belief that, while our covenant with God is eternal, it is also alive and designed to grow, much like how a meal nourishes the body or intimacy renews marriage. The service structure begins with a “call to worship” and concludes with a benediction, bookending a three-part pattern: confession, consecration, and communion. Drawing from Old Testament sacrifices—guilt offerings, ascension offerings, and peace offerings—this structure reflects a spiritual journey: confessing sins and receiving pardon, dedicating oneself to God through Scripture and teaching, and culminating in communion through the Lord’s Supper. This order, fulfilled through Jesus Christ’s ultimate sacrifice, prepares believers to go into the world as renewed witnesses of Christ.

The practice of weekly communion in covenant renewal worship reflects the natural progression from confession to consecration and communion, emphasizing the unity of Word and sacrament. Rather than viewing these elements as complementary pairings, they are seen as sequentially essential, akin to cooking and eating. Without this balance, a service with only a sermon is like watching a cooking show without tasting the food, while one without a sermon is like eating raw ingredients. Weekly communion ensures that worship is complete, honoring biblically-grounded sermons by participating in the Lord’s Supper as a response to the Word. This practice also underscores discipleship and church discipline, aligning with Reformation principles, as Reformers like John Calvin advocated for more frequent communion. Through weekly observance, the church integrates both historical tradition and spiritual nourishment.

In the medieval Church, worship was largely passive for the laity, who observed the clergy perform rituals behind a rood screen. While the Reformation emphasized the priesthood of all believers, restoring active participation, modern trends in some churches have reintroduced a passive audience dynamic, now centered on professional entertainers rather than clergy. CREC churches counter this by engaging the entire congregation in worship as an active dialogue between God and His people. Worship is participatory, with members singing, reciting creeds, giving responses, and partaking in the sacraments. The minister initiates worship as a faithful “deputy spokesman” for God, guided by Scripture, while the congregation responds intentionally, making worship a collaborative effort. Though the structured liturgy may seem formal to some, it is deeply rooted in Protestant principles, in contrast to the passive spectator approach, which echoes the medieval Church’s old errors.

In CREC circles, the centrality of worship is understood as the engine powering the Church’s mission, not as mere decoration or an isolated activity. Worship is central to the Church’s task of discipling nations through baptism and teaching obedience to Christ, as commanded in Matthew 28:18-20. Misunderstanding this can lead to two errors: abandoning worship for activism, akin to removing an engine to make a car lighter, or isolating worship from mission, like running an engine on cinder blocks. The Church’s mission involves planting faithful congregations worldwide, ensuring God’s name is glorified in every place, as prophesied in Malachi 1:11. This worship-centered approach naturally leads to cultural and societal transformation without reducing the Church to an activist organization or a mystical, insular sect. The Church, as a city on a hill, shines its light through rightly ordered worship connected to its mission.

In CREC churches, the corporate amen is a central verbal response, symbolizing a solemn and robust affirmation of truth, akin to saying “absolutely yes” or “may it ever be.” Congregations use amen in various contexts, such as welcoming new members, committing to assist in the Christian nurture of baptized children, and concluding psalms and hymns. Rooted in Scripture, amen reflects an oath-like affirmation of God’s promises and serves as an anchor for praise, blessings, and worship, as seen in passages like Nehemiah 8:6 and 2 Corinthians 1:20. The New Testament anticipates amen as a customary part of worship, ensuring it is spoken with understanding (1 Cor. 14:16). CREC services intentionally incorporate opportunities for worshipers to say amen, fostering a deeper engagement with the truth and promises of God.

While CREC churches are truth-oriented, they emphasize that truth engages the whole person, not just the mind. Worship incorporates physical expressions as an integral part of spiritual devotion, countering the tendency in some Reformed traditions to focus solely on intellectual engagement. CREC services feature four primary postures: kneeling during confession of sin (symbolizing humility, Ps. 95:6), standing for Scripture reading (showing respect, Neh. 9:3), sitting during the Lord’s Supper (reflecting fellowship as kings and priests, Luke 22:30), and raising hands in corporate praise during the final doxology (a unified act of worship, 1 Tim. 2:8). Unlike individualistic gestures in charismatic traditions, these postures are communal and intentionally connect the body to worship, embodying the biblical call to present our bodies as living sacrifices (Rom. 12:1-2).

Worship in CREC churches is marked by an emphasis on singing psalms, though not exclusively. This approach, termed “common psalmody,” seeks to make psalms the backbone of musical worship, complemented by hymns shaped by the psalms’ theological depth and tone. Paul’s exhortation in Ephesians and Colossians to sing “psalms, hymns, and spiritual songs” reflects the headings found in the book of Psalms in the Septuagint, underscoring the psalms’ foundational role in worship. Singing psalms anchors the Church’s music to God’s inspired songbook, ensuring truth and richness in worship. Without psalms, worship songs risk becoming untethered, drifting into sentimentality, as seen in much modern Christian music. By recovering psalm singing, CREC churches aim to restore robust, God-centered praise, blending the Church Militant’s spirit with hymns that learn from and align with the psalms’ depth and truth.

A distinctive feature of CREC worship services is the emphasis on singing “in parts,” a practice that has diminished in many modern churches due to the rise of guitar accompaniment and lyrics-only overhead projectors, which limit congregational harmony to melody alone. By learning to sing soprano, alto, tenor, and bass as written in traditional hymnals and psalters, CREC churches aim to glorify God with greater skill (Ps. 33:3) and offer their best in worship, as He is worthy (Rev. 4:11). This practice also serves as a powerful testimony to the Trinitarian faith, illustrating unity in diversity through musical harmony. Additionally, part-singing enhances the beauty and joy of worship, enriching the experience for all participants. While CREC congregations acknowledge the challenges of cultivating this skill, they view the effort as a meaningful and worthwhile pursuit to honor God and deepen their worship.

In CREC worship, music serves not only to praise God but also to set a tone of reverence, aligning with the biblical command to approach God with reverence and godly fear (Heb. 12:28). Scripture illustrates music’s power to shape mood, from joyful celebration (Luke 15:25) to comforting the distressed (1 Sam. 16:16). CREC churches intentionally use music that reflects the solemnity and boldness of worship, rejecting the casual and breezy tone often favored by modern culture. While other music styles may be appropriate in different contexts—such as jazz for a dinner party or rock for the freeway—they are not fitting for worship, which demands reverence in both lyrics and melody. This reverence is not joyless but deeply joyful, matching the nature of the service and reflecting God’s revealed glory in music as part of His creation.

In CREC churches, the public reading of Scripture is a distinct and foundational part of worship, separate from the sermon. Typically, at least one Old Testament and one New Testament passage is read aloud while the congregation stands in honor. After the reading, the congregation responds with “Thanks be to God,” emphasizing the centrality of God’s Word. Rooted in the biblical command to devote ourselves to the public reading of Scripture (1 Tim. 4:13), this practice underscores the importance of honoring Scripture both in worship and daily life. While modern Christians may have easy access to Bibles, this public acknowledgment encourages individuals and families to value and engage with Scripture at home, aligning with the principle of living according to God’s Word (2 Tim. 3:15).

In CREC churches, preaching holds a central place in worship, reflecting the belief that Scripture is the foundation of life and faith. Sermons are primarily expository, carefully unpacking passages from both the Old and New Testaments to apply their teachings to daily life, demonstrating that all Scripture is relevant and authoritative (2 Tim. 3:16). While most sermons are book-based, some align with the church calendar or address specific congregational needs through topical series. Preaching is not merely about conveying biblical truths but is an event through which salvation and faith are fostered (1 Cor. 1:21; Rom. 10:14). Crucially, sermons must include practical application, guiding listeners to live out the principles of Scripture, as mere hearing without action leads to self-deception (Jas. 1:22-24).

A notable doctrinal emphasis in CREC churches, though not required, is postmillennialism—the belief that the gospel will powerfully transform the world, leading to a golden era of human history before Christ’s return to conquer death and judge the living and the dead. While the broader Church has not reached consensus on eschatological details, and other views such as premillennialism and amillennialism are common, postmillennialism reflects a historic Reformed perspective. This hopeful outlook contrasts with the pessimism often associated with “last days” thinking, fostering a culture of optimism within CREC congregations. Though not mandated for leaders or members, this perspective significantly shapes the ethos of CREC churches, encouraging believers to see current challenges as opportunities for Christ’s victory through His Church.

The Significance of Wine in CREC Communion

In CREC churches, the use of wine in weekly communion often surprises those from evangelical or Baptist backgrounds, though it aligns with biblical and historical precedent. Jesus used wine when establishing the sacrament during the Passover meal, and the “cup of blessing” referenced by Paul (1 Cor. 10:16) was a cup of wine, as was customary. Unlike modern grape juice, biblical wine was alcoholic, as evidenced by warnings against overindulgence (Eph. 5:18). The practice reflects adherence to Scripture rather than modern traditions, rejecting the “grape-juice gospel” in favor of a potent, biblical representation of the gospel. While wine’s potency allows for potential misuse, its inclusion honors the authority of God’s Word and the richness of Christ’s sacrifice, embodying the strength and transformative power of the gospel.

Because we live in a casual and breezy age, many Christians are unfamiliar with the idea of a covenanted church membership. CREC churches usually have a formal membership roster, and for some this may require a brief explanation. The biblical basis for this is found in Hebrews 13:7, 17. Verse 7 speaks of Christian “rulers” who have taught the Word of God, and who have lived lives worthy of imitation. Now obviously, in order to obey someone, you have to know who they are. To hear them you have to be within earshot, and to imitate them, you have to know them and their families. So for members of the congregation, it is necessary to know the roster of their elders—otherwise obedience to them is an incoherent duty, impossible to fulfill. In addition to this idea of submission and obedience, verse 17 shows us the specific responsibilities that extend in the other direction. Those who have the rule watch out for individual souls, and they do so as ones who must give account. One of the things that those who will give an account must do is actually count. If a father goes out to the park with the kids, when he returns, and mom asks him if he has all of them with him, she will not be satisfied with “more or less” for an answer. Verse 17 requires some kind of membership roster. “Be thou diligent to know the state of thy flocks, and look well to thy herds” (Prov. 27:23). While attachment to a particular congregation is important, it is not important in the same fixed way that a marriage is, for example. A man might lawfully leave a congregation to take a job in another part of the country, but it would not be lawful for him to desert his family for that same job. Because the CREC is not sectarian, we also think it is legitimate for someone to transfer from one church to another in the same community—if the attitude is not schismatic, then the action certainly is not. Church membership is simply a way for members and elders both to take some form of orderly responsibility. For us, it is not a matter of ownership (the “lording over” prohibited to elders in 1 Pet. 5:3) or isolation from other believers (the partisan spirit prohibited to followers in 1 Cor. 3:4).

At the heart of the strong family emphasis in CREC churches is the practice of welcoming children to the Lord’s Table. Unlike many Protestant traditions that require a profession of faith before communion, CREC churches view participation in the Table itself as a profession of faith. This practice reflects a commitment to raising children in the nurture and admonition of the Lord, teaching them to “speak” communion with Christ as their spiritual native language. Just as parents speak their native tongue to infants who cannot yet respond, children partake weekly, learning to profess faith through practice. While the visible Church acknowledges the possibility of any member, including children, turning away from Christ, such cases are addressed through discipline. In alignment with Paul’s teaching that the congregation is one loaf (1 Cor. 10:17), CREC churches affirm that all who are “bread” should receive bread.

**The Commitment to Christian Education in CREC Churches**

CREC churches are deeply committed to Christian education, grounded in the belief that the world must be understood through a distinctly Christian lens, as it was created by the Christian God. This understanding, hindered by sin, requires intentional discipleship from a young age, rather than leaving children to navigate it on their own. Whether through homeschooling or Christian schools, CREC churches emphasize the principle of nurturing children in the faith (Eph. 6:4) as a cultural expectation, not a legalistic mandate. While circumstances like financial hardship or legal constraints may limit options, churches strive to support families, including offering financial assistance. This commitment is reinforced during baptism, where the congregation collectively vows to assist parents in the Christian nurture of their children, reflecting the shared responsibility of raising covenant children in the faith.

CREC churches share a unified cultural and political outlook shaped by shared worship, emphasizing principled engagement rather than partisan alignment. The Church’s prophetic role opposes manipulation by political parties, focusing instead on issues like the sanctity of life, marriage, and opposition to socialism, reflecting conservative values. This anti-statist stance stems from a rejection of modern idols like collectivism, though opinions on issues such as foreign policy may vary among members based on conservative Christian principles. While CREC members often lean toward conservative or libertarian voting patterns, they reject blind partisanship. The churches balance this with a commitment to liberty, allowing greater freedom in areas like alcohol or tobacco than some conservative traditions. CREC’s conservatism centers on preserving cultural gains of Christendom, contrasting with leftist utopian visions. This rootedness in history and hope for a Holy Spirit-led future defines their ethos: conserving meaningful progress while moving purposefully toward God’s Kingdom.