In this episode, hosts Aaron and Curtis interview Trinity CRC Pastor Michael Bentley. We discuss what it means to be Christian Reformed and where the CRC is headed. Enjoy the conversation and join in through the comment section.

In this episode, hosts Aaron and Curtis interview Coopersville CRC Pastor Lloyd Hemstreet. We discuss what it means to be Christian Reformed, Lloyd’s journey to the CRC, the best aspects of our tradition, and where the CRC is headed. These topics will be common among our episodes. Enjoy the conversation and join in through the comment section.

In recent years some Christian Reformed pastors began discussing a way to platform and share the good ministry being done in the CRC. While they agreed that good content is being produced in greater Christendom, CRC-specific content was getting overlooked. One pastor had developed a curriculum on the Heidelberg Catechism for high school students that was well received. Another was producing a podcast to discuss topics from a confessionally Reformed perspective. A third had produced a training for officebearers on the creeds and confessions. Mission 46 is what emerged.

In a constantly evolving world, the need for roots in the gospel of Jesus Christ is great. The cultural playing field is shifting rapidly with expanding technologies and new challenges. Biblical illiteracy leads to believers taking paths of least resistance. Confessional deficits mean churches become businesses catering to the wishes of customers. Christian leaders are learning to deliver the unchanging good news of salvation to a spiritually starved world. Many new resources lack biblical depth or confessional parameters. Meanwhile, the Christian Reformed Church and Christendom in general is disintegrating. Top-down resourcing is being passed over. A need exists for bottom-up resourcing born out of on-the-ground ministry leaders. At the same time, the Christian Reformed Church is coming out of an identity crisis where we need to come together and take inventory of where we are and what we have to offer one another and the broader Christian world.

In the upheaval, we follow Psalm 46:10 to be still and know that the Lord is God. People change but Jesus Christ is the same yesterday, today and forever. God is doing mighty work through his people in the Christian Reformed Church. Despite our flaws and weaknesses, people are coming to Christ, being discipled, and growing in the love and knowledge of Jesus Christ. The Christian Reformed Church is doing good ministry that is worth sharing. Mission 46 aims to create, collect, and distribute biblical, confessionally Reformed materials to disciple Christians to be mature in Christ throughout every sphere of life. These would be carefully vetted to follow specific criteria.

The Bible would be the final authority. Every book, article, video, and conference presentation begin with careful exegesis.

The materials would be unashamedly Reformed as expressed in the creeds and confessions of the Christian Reformed Church.

The materials would demonstrate how Reformed theology is a “world-in-life view,” informing every dimension of human experience from personal piety to public engagement, from family life to cultural participation.

The materials would engage thoughtfully with competing ideas, helping believers understand not only what they believe but why those beliefs matter.

The materials would remain accessible and practical so that they would be useful in the broader church.

The church is moving forward not on human effort but by the power of the Holy Spirit. Mission 46 seeks to connect CRC leaders to CRC sources for the good work that God gives us to do.

Written by Aaron Vriesman

From The Pulpit - Pastor Aaron Vriesman

Sermons from Scripture in order to understand God's Word

Pre-1935:

The early years of the CRC saw much the same worship practice as the Netherlands – namely exclusive psalmody. This Dutch tradition of psalm-singing, much like other Dutch traditions, faced a wave of Americanization, the results of which can be summarized in three main ways: the introduction of hymn-singing in addition to Psalm-singing, a transition from Dutch language singing to English, and the introduction of church choirs in congregational song.[1] Americanization is one of the most persistent themes in the CRC’s history of hymnody and hymnals. In 1914, the denomination approved its first official hymnal, though this hymnal was not originally published by the CRC. The United Presbyterian English Psalter was approved by synod in 1914 for use in English-speaking congregations, and it contained 436 tunes for 150 psalms.[2]

The culmination of this pre-1935 period was Synod 1932. Synod 1932 declared that in churches “only the 150 Psalms of David and the collection of hymns for church use, approved and adopted by Synod, shall be sung. However, while the singing of the Psalms in divine worship is a requirement, the use of the approved hymns is left to the freedom of the churches.”[3] Polman clarifies three reasons for this statement: some hymns were approved by the Synod of Dordt, the Scriptures clearly call for a new song, and hymn singing is a neutral act (Polman, 6).[4] This, in turn, opened the future of denominational hymnals to include synodically approved hymns in addition to the foundational and mandatory practice of psalm-singing.

The Red Psalter Hymnal (1934-5):

Following this 1932 change in Church Order to allow hymns, the CRCNA endeavoured to produce its first denominational hymnal. In 1934, synod approved the denomination’s first Psalter Hymnal – a red book appropriately referred to as the Red Psalter Hymnal. The publication of this hymnal was both an affirmation of the historic hymn-singing tradition of Christianity and a step towards Americanization. Its contents included 327 metrical psalm settings, 135 hymns, and 6 doxologies. Among the selections were such famous hymns as “All Glory, Laud and Honor,” “A Mighty Fortress,” and “Christ the Lord is Risen Today.” This new hymnal was a “publication for the Church’s own use in public worship,” affirming that it was the church’s own business and duty to produce its own hymnals.[5] Thus, the Red Psalter Hymnal, though in some ways acceding to American congregational song, served also to maintain doctrinal fidelity.

Though this hymnal was monumental for the denomination, some pieces of it were not well received. By 1951, synod charged a committee to revise the Red Psalter Hymnal. This revision was approved in 1956 and published in 1959. Thus, the Blue Psalter Hymnal was born.

The Blue Psalter Hymnal (1959, Revised 1976):

Synod of 1951 declared that “the service of song is an important element in divine worship, hence we should elevate it to the highest possible degree.”[6] Therefore, since there were also comments for such improvements on poor poetics and inferior harmonizations within the Red Psalter Hymnal, synod adopted these recommendations and commissioned a team which would eventually produce the Blue Psalter Hymnal.

Synod of 1953, after some deliberation, adopted a foundational principle for church music: “The music of the church should be appropriate for worship.”[7] This foundational principle guided the selections for this new hymnal in two main ways: church music should be liturgical (that is, an expression of biblical thought which serves the ministry of the Word) and beautiful (that is, the biblical thought should be embodied in music as poetry – balancing unity, variety, harmony, design, rhythm, restraint, and fitness).

This hymnal was widely known as the centennial hymnal, although the centennial year was 1957, and the hymnal was not actually published until 1959. Once fully approved and published in 1959, the Blue Psalter Hymnal included 310 psalm settings and 183 hymns.[8]

In 1971, synod adopted a proposal to create a supplement to this hymnal. A wide range of musical expression among worshippers was named as a chief reason to add to the list of hymns available for use by congregations. In order to remain open to improvement and to take advantage of the vast array of biblically sound hymns that could edify congregations,[9] subsequent synods approved a supplement to this hymnal.

Prior to the release of the denomination’s next hymnal, the synods of 1974 and 1975 made groundbreaking decisions regarding the use of hymns outside of the synodically approved hymnals for congregational singing. Synod of 1974 decided for the first time to “allow the use of scripturally-sound hymns other than those synodically approved,”[10] while in 1975 synod clarified that any hymns not synodically approved should be approved by the consistory in accordance with synodical regulations.[11] In some ways, the decisions of these synods began the decline in the necessity and use of hymnals. In 1976, synod approved a revision of the Blue Psalter Hymnal, which changed none of the psalm or song selections, but importantly revised the translation of the Heidelberg Catechism.

The Grey Psalter Hymnal (1987):

In 1977 came the synodical mandate for a new hymnal. One of the more interesting of reasons for this new hymnal was “the proliferation of hymnals containing songs which are unreformed in doctrine [and] lacking in musical quality”[12] among various congregations. In 1983, the first sample for the new Psalter Hymnal was presented to synod,[13] and in 1984, the table and order of contents of the new Psalter hymnal were approved.[14] Synod of 1986 subsequently approved the Bible songs, hymns, indices, liturgical forms, and psalms which were to appear in this hymnal, and in 1987, synod gave the final approval of the new Psalter Hymnal.[15] This Grey Psalter Hymnal was guided by the synodical statement of principle adopted in 1979, which declared (much like synod in 1953) that church music should be liturgical and aesthetically beautiful, reflect the dialogue between God and his people, be true to the full message of Scripture and of the biblical Christian experience, and be “relevant, enduring, festive, and dignified.”[16]

The Grey Psalter Hymnal contained 641 songs in total. The beginning of the hymnal featured arrangements of each of the 150 psalms. Following the psalms were 86 Bible songs, then 405 hymns. The hymnal also featured liturgical forms for such elements of the service as the Lord’s Supper, baptism, and the ordination and installation of officebearers, among others. This hymnal also included the creeds and confessions of the CRCNA as well as the contemporary testimony “Our World Belongs to God.”

Sing! A New Creation (2001):

In 1998, a Psalter Hymnal supplement titled “Sing! A New Creation” was announced. It was co-published with the RCA in 2001 and sought to supplement the hymnals of both denominations during an enormous increase in diversity of repertoire among congregations.[17] Therefore, as an act of embracing newness in church music and declaring unity with the larger body of Christ, the committee for this new supplement selected around 300 supplementary songs and hymns from the latter half of the 20^th century.

One result of the publication and success of this new supplement was the realization of a need for a new hymnal. This realization was presented to synod in 2003.[18] Thus, not only was this hymnal supplement successful at equipping congregations with more songs to sing, but it also prompted the production of a new hymnal for both the CRCNA and the RCA.

Lift Up Your Hearts (2012):

Synod of 2007 adopted Faith Alive Christian Resources’ recommendation to co-publish a new hymnal titled Lift Up Your Hearts: Psalms, Hymns, and Spiritual Songs in order to enhance denominational identity and unity between the CRCNA and RCA, as well as for other wide-ranging benefits – even to congregations which chose not to purchase the new hymnal.[19] In subsequent years, there was some debate over including the confessions of the CRCNA (and RCA) in this new hymnal. In 2011, Faith Alive proposed to synod that the confessions of the CRCNA not be included in the new hymnal on the grounds of size, an intended liturgical rather than educational purpose, and ecumenicity. They proposed instead that the confessions be published in a separate volume.[20] This was adopted by synod. Confessions and liturgical forms were not included in the published version of this hymnal, marking an important turn. In 2012, synod officially endorsed Lift Up Your Hearts for use in Christian Reformed Churches.[21]

Lift Up Your Hearts presents its content (namely songs and various liturgical pieces) in two main sections: “The Story of Creation and Redemption,” including the Christian year and faith journey, and “Worshipping the Triune God,” which follows the outline of Reformed worship services. This hymnal contains a total of 965 psalms, hymns, and spiritual songs for use by Reformed congregations.[22] Its uses include corporate worship, small groups, meetings, pastoral care, personal and family devotions, simplified arrangements for young and new musicians, and teaching God’s story.[23] As such, it is a comprehensive hymnal with potential for extensive use in the life of the church and the Christian.

2013-Present:

Since Lift Up Your Hearts, there has been no significant development in CRCNA hymnal history. However, Synod 2022 changed Article 47 of church order to include “a general reference to more than one hymnal approved for congregational use.”[24] Therefore, it is possible for subsequent hymnals to be approved by synod for congregational use which are not mutually exclusive (e.g. congregations currently using the 1987 Psalter Hymnal and Lift Up Your Hearts). Considering the explosion in the production of church music and liturgical resources, perhaps it is time for the CRCNA to consider producing another hymnal.

Zachary Schenk is the Worship Pastor at Bethel CRC in Acton, ONT. He is also studying for his MDiv at Calvin Theological Seminary

[1] Bert Polman, “A History of Music in the Christian Reformed Church,” Conferences on Liturgy and Music, 1979, https://digitalcommons.calvin.edu/crcna_colam/5?utm_source=digitalcommons.calvin.edu%2Fcrcna_colam%2F5&utm_medium=PDF&utm_campaign=PDFCoverPages, 3-4.

[2] CRCNA, 1914 Acts of Synod (English Translation), 1914, https://digitalcommons.calvin.edu/cgi/viewcontent.cgi?article=1080&context=crcna_synod-agendas, 11.

[3] CRCNA, 1932 Acts of Synod, 1932, https://digitalcommons.calvin.edu/cgi/viewcontent.cgi?article=1109&context=crcna_synod-agendas, 140.

[4] Polman, “A History of Music in the Christian Reformed Church,” 6.

[5] CRCNA, 1932 Acts of Synod, 14.

[6] CRCNA, 1951 Agenda and Acts of Synod, 1951, https://digitalcommons.calvin.edu/cgi/viewcontent.cgi?article=1155&context=crcna_synod-agendas.

[7] CRCNA, 1953 Agenda and Acts of Synod, 1953, https://digitalcommons.calvin.edu/cgi/viewcontent.cgi?article=1159&context=crcna_synod-agendas, 495.

[8] Polman, “A History of Music in the Christian Reformed Church,” 6.

[9] CRCNA, 1971 Acts of Synod, 1971, https://www.calvin.edu/library/database/crcnasynod/1971agendaacts.pdf, 47-48.

[10] CRCNA, 1974 Acts of Synod, 1974, https://www.calvin.edu/library/database/crcnasynod/1974agendaacts.pdf, 109.

[11] CRCNA, 1975 Acts of Synod, 1975, https://www.calvin.edu/library/database/crcnasynod/1975agendaacts.pdf, 47.

[12] CRCNA, 1977 Acts of Synod, 1977, https://www.calvin.edu/library/database/crcnasynod/1977agendaacts.pdf, 139.

[13] CRCNA, 1983 Acts of Synod, 1983, https://www.calvin.edu/library/database/crcnasynod/1983agendaacts.pdf, 631.

[14] CRCNA, Index of Synodical Decisions 1857-2000, 2001, https://www.crcna.org/sites/default/files/Index%201857-2000.pdf, 63.

[15] CRCNA, 1987 Agenda and Acts of Synod, 1987, https://www.calvin.edu/library/database/crcnasynod/1987agendaacts.pdf, 683.

[16] Christian Reformed Church, ed., Grey Psalter Hymnal (CRC Publications, 1987), 11.

[17] Calvin Institute of Christian Worship et al., eds., Sing! A New Creation (Calvin Institute of Christian Worship; CRC Publications; Reformed Church Press, 2001), 5.

[18] CRCNA, 2003 Agenda for Synod, 2003, https://www.crcna.org/sites/default/files/2003_agenda.pdf, 147.

[19] CRCNA, 2007 Acts of Synod, 2007, https://www.crcna.org/sites/default/files/2007_acts.pdf, 580.

[20] CRCNA, 2011 Agenda for Synod, 2011, https://www.crcna.org/sites/default/files/2011_agenda.pdf, 177-178.

[21] CRCNA, 2012 Acts of Synod, 2012, https://www.crcna.org/sites/default/files/2012_acts.pdf, 769-770.

[22] Lift Up Your Hearts was the first of the CRCNA’s hymnals not to have the entire Psalter published. Psalms are scattered throughout the hymnal in their appropriate thematic and liturgical sections. However, because the hymnal committee gathered so many arrangements of psalms, and because psalm-singing is still an important part of congregational worship, Psalms for All Seasons was also published in 2012 as an unofficial supplement.

[23] CRCNA, 2013 Acts of Synod, 2013, https://www.crcna.org/sites/default/files/2013_acts.pdf, 551.

[24] CRCNA, Manual of Christian Reformed Church Government (Christian Reformed Church in North America, 2019), 197.

That's one of the more common questions a pastor will hear when facing end-of-life decisions for believers. In this episode of Reformed Podmatics Pastor Zac and Pastor Mark provide biblical and theological guidance for those seeking answers for this important issue.

Listen below on Apple Podcasts or Spotify

Rev. John Lee | Bethel CRC - Sioux Center, IA

In this episode, hosts Aaron and Curtis interview First CRC of Bellflower (and Curtis' classmate) Pastor Aaron Solomon-Mills. We talk about what it means to be Christian Reformed, Aaron's journey to the CRC, the best things about our tradition, and where the CRC is headed. These topics will be common among our episodes. Enjoy the conversation and join in through the comment section.

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Rev. John Lee | Bethel CRC - Sioux Center, IA

Rev. Matthew Wright | Cottonwood CRC - Jenison, MI

Transcript:

Last year Krista and I tried to grow tomatoes in pots on our deck. In the past when we lived in a house we grew them in a garden, but since we’re in a condo now the deck was our best option. Things went well at first. The plants grew pretty quickly, and then after a little while there were some blossoms. But as spring turned to summer, things went downhill. The leaves turned yellow, the stems were weak, and no matter how much we watered and fertilized them, the plants didn’t thrive. One caught a disease, they all struggled for a while, and we eventually just threw them out.

It wasn’t like that in the past when we would grow them in the ground—those plants flourished. They grew tall enough that we had to put cages around them, and they gave us so many tomatoes we had to find people to give them to. The difference was obvious: the potted plants just didn’t have the deep, healthy roots that they needed to stand up to the stresses of the growing season.

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These days, I think a lot of us might feel a bit like those potted tomato plants, a bit rootless. Our jobs feel temporary. Families are stretched thin, scattered across the state or country, or even broken seemingly beyond repair. Institutions that once grounded us—churches, schools, even neighborhoods—often feel hollowed out.

Our reading this morning, Psalm 1, offers God’s solution to this problem, God’s medicine to cure this modern disease. It offers another way of life. In this Psalm, we find a beautiful image of stability, of permanence, of flourishing—all of those things that we crave these days that seem in such short supply.

So what does this way of life look like, and how can we live it?

***

The psalm is pretty straightforward. It gives us two paths to consider: the way of the righteous, and the way of the wicked. Let’s dig into it.

It begins with a beatitude: “Blessed is the one…” It’s talking about one who is flourishing. And it tells us right away what they don’t do: they don’t walk in step with the wicked, they don’t stand in the way that sinners take, they don’t sit in the company of mockers.

Do you notice the progression here? From walking, to standing, to sitting — it paints a picture of how sin often gets hold of us. At first we’re just walking along, not taking it too seriously. We think, “I’m just passing by; I can turn around whenever I want.” But then, we pause, we linger, we stand still. We have a conversation with sin, and we’re drawn in a little deeper. Finally we’re sitting in the seat of mockers, fully comfortable, as if it’s where we belong. It becomes a habit. At that point, getting up and walking away is no longer easy.

What does the psalm say about someone trapped in sin like that? They are like the chaff that the wind blows away. Do you know what chaff is? This is an agricultural image. With grains like wheat, farmers first thresh it. That’s how they separate the edible grain from the husks and stalks. Then they winnow it by tossing the wheat up into the air. The heavier, good grain falls back into a pile, but the lighter, worthless chaff gets blown away by the wind. It’s rootless. Weightless. Useless. That’s what happens to those who walk the way of the wicked—they become unrooted, disconnected from anything lasting, and ultimately, blown away.

But the one who follows the way of the righteous is different. Instead of walking with the wicked, standing with sinners, or sitting with mockers, this one has delight in the law of the LORD. They meditate on it day and night.

This is not just about following rules and avoiding sin. It’s about letting God’s Word be your anchor, your source of life. The psalm gives us a beautiful picture of someone who does that: they are like a tree planted by streams of water. The roots grow down deep, and strong. They drink deeply from the Word of God through daily prayer and reading. Little by little, the roots grow, and the tree becomes sturdy and healthy. It yields its fruit in season, and its leaf does not wither. It prospers in all it does. That doesn’t mean that life is perfect—it doesn’t mean that there are no storms or fires or dry seasons. But the tree is so deeply rooted that it can endure anything.

When you compare these images—the sturdy, fruitful tree and the worthless chaff—the choice seems obvious. Who wouldn’t want to be the tree?! But here’s the challenge: when we look at our lives honestly, how often do we find ourselves falling short of being that tree? How often are we more like chaff, tossed around by the winds of life?

***

This is where we get frustrated. Because we try, don’t we? It’s almost the end of January. I bet a lot of you make new year’s resolutions. Sometimes they’ll have to do with reading the Bible, and we’ll set out to read the whole Bible in a year. It’s a great goal, for a lot of the reasons we’ve been talking about. It connects us to God’s story, helps us see the world more accurately.

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But those calendars you find that will get you through the whole Bible in a year can be kind of relentless. If you miss a day or two, you might be able to catch up. But if you miss much more than that, it feels like a hopeless task. A lot of times we might get to about Leviticus and then give up in frustration.

It’s often a deeper problem than that, though. Maybe you make good progress on the reading part of it, but you’re not sure you like what you find. Maybe for you, it’s the delighting part that is the bigger struggle.

You keep reading your Bible, and as you do you keep bumping up against parts of the Christian life you struggle with. It could be something that seems on the surface, like being patient with others, or being a cheerful giver; maybe it goes deeper and it’s a problem with greed or lust. Or pride, a kind of idolatry of the self. We live in a pretty narcissistic age, and there are plenty of opportunities and temptations to try to put ourselves in God’s rightful place. And it seems like everywhere you turn in scripture you keep being reminded of where you fall short. The demands seem impossible.

This kind of struggle can be even more frustrating, because it goes deeper than just not making time to read. This is going to require more than a change of habits—this needs a change to your very soul. And that hurts.

Well we seem to be a long way from that nice fruitful, flourishing language of the tree, don’t we? It’s hard to delight in being shown how you don’t measure up. But it’s necessary. John Calvin calls this the first use of God’s law. He says that the law acts as a mirror, in that it reflects back to us our sin and our inability to live righteously. Just like when we look in a mirror under a bright light, we can see every blemish, every flaw. When we take a hard look at ourselves, when we compare ourselves to what the Bible says God expects of us, we can start to despair. And we might want to just give up.

But you know what: when you get to that point when you realize that you just can’t do it—When you realize that no matter how hard you try, you’re not going to be able to make yourself righteous (acceptable to God)…you are never closer to the gospel than right then.

But where does that leave us?

***

(It leaves us) With the one who is perfectly righteous. Jesus is the fulfillment of Psalm 1. He is the true righteous one of this psalm. Do you know who meditates on God’s law day and night? Jesus.

Remember the Sermon on the Mount. Jesus talks about the law a lot in Matthew 5. He explains the law. He goes through murder, adultery, divorce, saying ‘you have heard it said, but I say to you…’ This is someone who knows and delights in God’s law. And he says, I have come not to abolish the law but to fulfill it. We can’t fulfill the law but he did it completely, in our place.

You’ve been hearing all about this as you’ve gone through Romans. It’s one of the great themes of Romans. It’s said directly in a passage you’ve already gone through: 3:20ff. “No one will be declared righteous in God’s sight by the works of the law; rather though the law we become conscious of our sin. But now apart from the law the righteousness of God has been made known,…this righteousness is given through faith in Jesus Christ to all who believe.”

I’m sure we’ll hear even more about this next week when Pastor Matt picks up Romans again at the beginning of chapter 8, how there’s no condemnation for those who are in Christ Jesus, who sets you free from the law of sin and death.

Or in another month or two when we get to Romans 10:4, “Christ is the culmination of the law so that there may be righteousness for everyone who believes.”

Jesus is the righteous one (of Psalm 1) who stands in the judgment (where we can’t). And when we are united with him in faith, we are clothed with his righteousness. When we put our trust in Jesus, the Father looks at us—in all of our imperfections and sin—and sees Christ, in his perfection. We don’t have to worry about standing in the judgment—because (as it says in 2 Corinthians) God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.

We sang about this just a few minutes ago:

Dressed in my Lord Jesus, a crimson robe made white

No more fear of judgment, his righteousness is mine

The way of the righteous is available to us. Does the way of the righteous seem elusive? Jesus is the one who has gone that way. He calls himself “the way, the truth, and the life,” and tells us that he himself is the only way to the Father. Even though it’s laid out very simply in the psalm here, we can’t follow the way of righteousness on our own. But it’s ours in Christ. The way of the righteous—and all that it entails—is given to us in Christ.

That tree image helps us out. When we’re rooted in him, we’re nourished by the living water. Remember the story of Jesus and the woman at the well in John 4? Jesus was sitting at the well and a woman came to get water out of the well, and Jesus asked her for some. They get into a conversation and Jesus tells her, “If you knew who I was, then you would have asked me and I would have given you living water.” They get into a back and forth about it and Jesus eventually says, “Everyone who drinks this water (from the well) will be thirsty again, but whoever drinks the water I give them will never thirst.”

Jesus plants us firmly by streams of water. Rooted in him, the living water sustains us. Even in the face of whatever drought or fire or problem that life throws at us, the leaf does not wither. What a beautiful picture!

But Psalm 1 does not just give us a picture of Christ and leave us on our own again. It shows us a way to respond in grace.

***

So what does this way of righteousness look like for us, when we put our trust in Christ? We come back to the Psalm and read it a little differently. Instead of a stark path that we’re always wandering away from, we can see the psalm as an invitation to a life of gratitude in prayer and worship.

If you like big, fancy theological terms, this is where we move from justification (being right with God) into sanctification (being made holy). If you like the language of the Heidelberg Catechism, this is where I move from knowing “how great my sin and misery are, and how I am set free (in Christ) from all my sins and misery,” to “how I am to thank God for such a deliverance.”

This is Calvin’s third use of the law, where he writes that “The Lord instructs by their reading of it [the law] those whom he inwardly instills with a readiness to obey.” (Read 2x). What does that mean? Out of gratitude for the saving death of Christ, now the law shapes our living and our response that is powered by the grace of Christ. As redeemed people, we’re shaped by God’s word to live lives of grateful obedience.

So let’s try to see this psalm in that light. Meditating on God’s law is not how we save ourselves (which we will always fail to do), but it is the way that we stay connected to Christ.

The psalms have long been thought of as the prayer book of the church. The psalms teach us how to pray, and yet this first psalm is not a prayer at all, but encourages us to meditate on God’s law, day and night.

It’s like it’s saying that if you expect to have a good prayer life, it will be based on a life of meditating on God’s Word. Reading scripture and praying is the way the Lord deepens our roots. When we do this on a regular basis, those roots grow stronger and more connected to the living water of Christ. It makes us better able to withstand the trials that come our way. It becomes a way of delighting in the law of the Lord. It becomes a way of life—a life of prayer, worship, and gratitude.

Instead of a vicious cycle where we read scripture and are driven to despair because we don’t measure up, we meditate on scripture and draw nourishment for our daily life, and stay connected to God’s instruction. When we are reading that story everyday, we’re constantly reminded of how we fit into God’s larger story. This makes us less tempted to think that we’re the author of our own story, that we have to make everything work out.

Let the psalms guide your prayers.

Let them shape your hearts.

Let them push you to other parts of scripture, to root you in the story of God’s grace.

Let it become a habit that shapes your spiritual life.

If you’re not sure how to get started, it doesn’t have to be complicated. You could read and pray one psalm everyday. Pray it in the morning, thinking about how it might connect to your day. If you can, read it again throughout the day as moments of challenge or joy arise. Then read it again before bed, and reflect on how God has shaped your day.

When you struggle to delight in God’s law, don’t be discouraged, but let this book of prayers nourish you and draw you closer to Christ. He is the one you are praying through when you pray the psalms. He is the one who stands in the judgment in your place, and his living water will strengthen your roots to help you withstand the difficulties of life.

***

There is great promise in this psalm as an antidote to feeling like we’re tossed about. Do you want stability and fruitfulness? Do you want true flourishing in your life?

Blessed is the one who delights in the Word made flesh, who is planted by the living water, who flourishes in the righteousness of Christ.

Let us pray.

I’ve heard that more times than I can count. I’m a Black man from Chicago, and I serve as pastor of a nearly century-old Christian Reformed congregation in southern California. The church has deep Dutch roots and a long history. At first glance, it doesn’t look like a place that someone like me would end up. What brought me here—and keeps me here—is a deep confidence in the theology, structure, and witness of this church.

I am Christian Reformed because the creeds and confessions give our faith clarity, depth, and shape.

Long before I knew anything about the Christian Reformed Church in North America, I was being mentored by people who taught me Reformed theology. They introduced me to the Heidelberg Catechism, and it changed the way I understood discipleship, suffering, and hope. I was a young husband and father, looking for something more than Christian clichés. I found doctrine that could hold a weary soul and still call it to worship.

The confessions in our tradition don’t sit on a shelf—they lead us back to Scripture and forward into discipleship and mission. At our church, we host a weekly class on the creeds and confessions. I’ve seen it reignite formation in people who’ve been CRC their whole lives and offer clarity and direction to those just beginning to explore Reformed theology. These documents help my family talk about faith in ways that are rich, honest, and grounded in the Word. They offer tools that hold up in real ministry, not just theory. In a city like mine, where spiritual confusion is everywhere, I need something rooted and trustworthy. The CRC gives me that. Our theology is sturdy enough for the real questions people are carrying.

I am Christian Reformed because our polity builds a culture of shared leadership, mutual care, and lasting trust.

I didn’t grow up with consistories, classes, or synods. But I’ve come to love what they make possible. I learned this polity by serving as a stated clerk and by walking alongside seasoned leaders who patiently shared their experiences. What once seemed foreign has become deeply familiar—rooted in grace and designed for wisdom.

The CRC doesn’t hand over unchecked power to a single person. Our assemblies—council, classis, and synod—create structures of accountability and encouragement that slow us down just enough to make better decisions. They help churches stay connected across distance and difference. And when they function well, they create space for honest listening, careful discernment, and decisions that are shaped by gathered wisdom and orthodoxy.

There’s nothing flashy about our polity, and that’s part of its strength. It helps me lead without isolation and stay rooted when ministry is hard.

I am Christian Reformed because we are called to the marks of the true church.

The Belgic Confession names them: the preaching of the gospel, the faithful administration of the sacraments, and the practice of discipline. These aren’t abstract ideals. They are the means by which Christ sustains His people. They shape a church that endures.

No CRC congregation lives this out perfectly. Every one of us falls short. But the standard is there. It’s clear. And when churches commit to these marks—when they preach the gospel without apology, when they administer the sacraments with joy and reverence, when they care enough to correct and restore with love—there is fruit.

In my own context, these ordinary means have become extraordinary gifts. The preached Word anchors us. Baptism declares God’s promises over our children and new believers. The Lord’s Supper binds us together in grace. Discipline, carried out with humility, safeguards the weak and calls the wanderer home.

We live in a moment where it’s easy for ministry to drift—becoming more about ideas or innovation than about embodied life with God’s people. But the marks of the church call us to something more rooted—something that reaches body and soul. They pull us back into Christ’s presence among a real people in a real place. This isn’t about preserving tradition for its own sake. It’s about holding fast to the means by which God brings life.

The CRC gives me a theological and ecclesial vision where the means of grace are not sidelined or optional. They’re central. And where they’ve been lost, they are worth recovering.

This is where I lead, and this is where I belong.

I’m not here by accident. I chose this path because the Christian Reformed Church gave me the theological tools I needed and the ecclesial structure I could lean into. I’m currently studying at Calvin Theological Seminary, where I continue to be challenged and shaped. The conversations, the community, and the depth of learning have strengthened my love for Scripture and sharpened my calling. It’s a place where pastoral formation is taken seriously, and where Reformed theology is taught not as a system to master but as a lens to love Christ and serve His church more faithfully.

But it’s more than that. This isn’t just where I work. This is home. The CRC is where my calling has been affirmed, where my kids are learning to confess that they belong to Jesus, and where the gospel is preached in the company of saints still learning how to love God and each other.

I pastor a multiethnic, cross-generational church in a city full of spiritual restlessness. Every week, I see the beauty of Reformed theology lived out in real people—people hungry for truth, aching for grace, discovering what it means to belong. This tradition has what they need. And it has what I need.

I don’t remain out of obligation or tradition. I lead here because the CRC equips me to preach Christ, shepherd God’s people, and pursue faithfulness with others who are committed to doing the same. And I belong here because the church isn’t just a place I serve—it’s the family that’s shaping me still. Reformed theology has never belonged to one people or place. It’s been shaped by voices from Geneva and the Netherlands, Scotland and England, Germany and elsewhere—and it continues to take root in new soil. My story is part of that ongoing growth. That’s why I’m CRC.

Aaron Solomon-Mills pastors First CRC in Bellflower, CA. He is currently completing his Master of Divinity degree at Calvin Seminary. Originally from Chicago, Pastor Aaron is a Christian husband and dad first. Aaron loves to preach and teach, make music, BBQ and meet people. He and his wife Michelle have 6 children, a fierce 5 lb Chihuahua named Jedi, and a 100 lb English Mastiff named Vada.

PROMOTE & DEFEND. These are words you vowed to uphold when you signed the Covenant For Officebearers when you were ordained. The CRC has been strengthening its commitment to this Covenant, realizing the value of standing on the Solid Rock of truth when so many others are being swept away. This means you will likely be asked to re-sign this document more often than you have in the past.

So it’s all the more important that you know what we confess, why it’s important, and how you can fulfill your vow to Promote & Defend it.

Equip your council with the foundational knowledge they need to faithfully sign their name and then uphold their vow to Promote & Defend. This video series is designed as a practical tool for pastors and elders to use in training officebearers in the Christian Reformed Church. It provides an in-depth look at the Covenant for Officebearers, an overview of our Three Forms of Unity, and other key elements that unify our faith and leadership.

Printable Study Guide

Episode 1: The Covenant for Officebearers, Gravamen, and the Belgic Confession

Chapters:
07:17 - Covenant For Officebearers
28:11 - Gravamen
40:12 - The Belgic Confession

Episode 2: The Ecumenical Creeds & Heidelberg Catechism

Chapters:
02:06 Review
11:47 Ecumenical Creeds
14:41 Apostles' Creed
17:28 Nicene Creed
22:31 Athanasian Creed
35:42 Heidelberg Catechism

Episode 3: Church Order & The Canons of Dordt

Chapters:
00:00 Introduction & Review
02:35 Church Order
12:12 The Canons of Dordt

The Early Years

In 1857 the CRCNA as it is now known began, seceding from the RCA. There were numerous issues that led to this secession, but one of those issues was music. The RCA included hymns whereas the seceders insisted on psalm singing only. At this point, the newly formed group that is now known as the CRCNA used the Church Order of Dort, with Article 69 shaping the prominent role that Psalms had.[1]

However, early on there was a recognition of hymns that the church used in worship. There were the 52 hymns that were used in in the True Reformed Protestant Dutch Church (later Classis Hackensack) corresponding to the 52 days of the Heidelberg Catechism. In 1890, Synod accepted a recent report of the union with the TRPDC understanding that they will continue to use these 52 hymns, while also maintaining that the ‘Holland and German speaking churches will not use these.’[2] There was a recognition of the desire to use hymns to connect to the catechetical teaching of the churches.

This did lead to the desire to have an approved collection of hymns for the church to use. Hymns were being sung outside of church, and so there was a desire to have hymns for in worship as well. Classis Grand Rapids East overtured Synod in 1928 to amend Church Order Article 69 to include such a collection. While this particular overture did not pass, Synod from principle didn’t object to the inclusion of hymns. Rather, it is from a historical and practical nature the objection rose.[3] Pressure was mounting for the inclusion of hymns in worship, so a Committee was appointed study this matter and see if a number of hymns suitable for the edification of believers in worship could be gathered, and if so to submit this collection to Synod 1930.

This led to a significant development in the CRCNA regarding psalms and music in worship, the development of principles. Synod 1930 received as information from the committee that “it must be viewed by us as a principle founded upon God’s Word, shall be acknowledged and maintained, that Psalm singing must always constitute an element in our public worship. Not that it would follow from this that our singing must be exclusively Psalm singing, but it does follow that a service without Psalm singing would in that respect be in conflict with the purpose of God as revealed in His Word.”[4]

Synod 1930 also made the important note that the Dort Church Order Article 69 does prescribe the Psalms but doesn’t exclude hymns. The article specifically includes 9 of them. From this, there was a recommendation for Synod to amend CO Art. 69 that a synodically approved collection of hymns may be included, so that the singing of the 150 Psalms will remain a requirement for public worship, and churches shall also have the freedom to sing a greater number of synodically approved hymns.

Synod 1932 made two important steps. First, there was the change to Art. 69 to read: In the churches only the 150 Psalms of David and the Collection of Hymns for church use, approved and adopted by Synod, shall be sung. However, the singing of the Psalms in divine worship is a requirement, the use of approved Hymns is left to the freedom of the churches. The years long discussion to include the singing of hymns in public worship led to such a collection to be included. However, Synod also sought to maintain the place of the Psalms, passing the recommendation that ‘Synod, in order still further to safeguard the singing of the Psalms in public worship, urge all our Consistories to see to it that the memorization of the Psalter verses is emphasized in the Catechism and Sunday School classes.’[5]

At this time, significant developments have been made. At the beginning of the denomination’s history, Psalms were the exclusive songs for public worship. However, due to including the TRPDC and other outside influences, there was a growing desire to use hymns for the instruction and edification of the church. This led to an inclusion of hymns for public worship, but only those that were synodically approved, and emphasizing the prominent place and biblical requirement of Psalm singing. Through the early years of the CRCNA, there was a double desire to include hymns and maintain the Psalm singing tradition.

The Principles of Church Music

A turning point in the denomination was in 1953, when Synod adopted the following principles:

1. The music of the church should be liturgical – In spirit, form, and content it must be a positive expression of Scripturally religious thought and feeling. It should serve the ministry of the Word.

2. The music of the church should be beautiful – Its religious thought or spirit should be appropriately embodied in the music as music, the poetry as poetry, and the blending of these in song. It should satisfy the aesthetic laws of balance, unity, variety, harmony, design, rhythm, restraint, and fitness which are the conditions of all art.[6]

These principles led to a supplement to the currently used Psalter Hymnal in the denomination in 1972. This supplement included six distinct hymn styles: Traditional, Early Reformation to 17^th century, Contemporary, Folk-Spiritual, Rounds and Short Responses, and Gospel-Old Favorite.[7] The turn toward principles as guiding the music highlight two significant changes in the CRCNA. Coming out of WWII, there was greater exposure and inclusion of other traditions. This impacted the denomination in questing outside of its known tradition to include other styles of music as well as increase the number of hymns. The principles reflect this questing as they underwent changes in 1978 and 1979.

The second significant change highlighted toward principles was a change of accountability. Rather than churches being able to use a collection of hymns that were synodically approved, there was a motion in 1972 that ‘the consistory shall also approve all songs used in worship. These shall ordinarily be those approved by synod.’ This recommendation failed, but it points forward to the current structure of Church Order Article 52, where the council shall see to it that the principles approved by synod are observed.

In 1979 the principles of worship were reaffirmed in one section rather than in two separate points. These principles allowed for a wider use of music in worship, while the Psalms bear no specific mention in the statement. Rather than having songs approved by synod for local congregations to use in worship, a guiding principle was set forth that churches would then be able to turn to in discerning the music to use in public worship.

New Hymnals

Along with the new direction of synodically approved principles, there has been an ongoing process of evaluating the approved Psalter Hymnals and the music the church uses. While the Psalter Hymnal in use did go through some edits and supplements, it was in 1987 when the final approval of a new Psalter Hymnal was given, known commonly as ‘the grey hymnal.’[8] The Psalms still play an important role in the grey hymnal, containing ‘all 150 psalms, returning to the long-standing Reformed tradition of presenting one complete versification of each psalm set to a single melody; the psalms follow the numerical order in which they appear in the Bible.’[9]

Yet this isn’t the only new hymnal brought to the churches. In 2001 a contemporary hymnal, with songs written in the last 50 years, titled Sing! A New Creation was finished, and in 2003 the question was raised if a new Psalter Hymnal was needed. One of the reasons cited for this is ‘many of the Psalms in the current hymnal are not being sung.’[10]

This led to a collaborative effort with the RCA on the new hymnal Lift Up Your Hearts being approved and finished in 2013. Regarding the Psalms in this hymnal, there was some concern in the churches. In previous hymnals all 150 Psalms have been numbered as they appear in the Bible, taking the first 150 places in the hymnal. However, it was noted that they would be placed by subject matter instead.[11] The concern was that this was no longer having the Psalms in a position of prominence.

Synod 2013 also recognized a new resource from Faith Alive, Psalms for all Seasons: A Complete Psalter for Worship. This new Psalter ‘contains musical settings for each Psalm as well as Canticles from the Bible and Services of Prayer.’[12] There is a website dedicated to the Psalter, with additional resources such as a pairing of Psalms with each Lord’s Day of the Heidelberg Catechism.

Conclusion

The Psalms have a rich history in the public worship of the CRCNA. In the beginning of the denomination, they were the sole songs sung, with hymns being added amidst a desire to instruct and engage the church in music. With the shift from synodically approved songs to synodically approved principles, a door was opened to widen the options of music available to the church. While the prominence of Psalms has shifted over the years, they continue to serve a role in the public worship of the church.

Ryan Poelman graduated from Calvin Seminary in 2023 with his MDiv and pastors Faith Community CRC in Zillah, Washington.

Footnotes

[1] https://reformedstandards.com/three-forms-of-unity/church-order-dort.html

[2] Acts of Synod 1890, Article 49.

[3] Acts of Synod 1928, Article 57.

[4] Acts of Synod 1930, Article 90.

[5] Acts of Synod 1932, Article 144

[6] Acts of Synod 1953, Article 57

[7] Acts of Synod 1972, Article 40

[8] Acts of Synod 1987, Article 60

[9] Psalter Hymnal 1987, 8

[10] Agenda for Synod 2003, 148

[11] https://www.thebanner.org/news/2011/01/new-hymnal-planned

[12] https://www.psalmsforallseasons.org/