Archive for the ‘Worship theology’ category

Les Miserables reflects Gospel Message

January 1, 2013

Les-miserables-movie-poster1 I finally got to see Les Miserables at the movie theater.  I have seen the musical stage presentation seven times; twice in New York on Broadway, in London, and in four regional presentations, one in Memphis, St. Louis, Atlanta, and of course in Nashville at Tennessee Performing Arts Center (TPAC).  I think the emotional impact for me has never been as potent with any of the stage presentations as it was in the movie rendition with Hugh Jackman, Ann Hathaway and others.  More importantly, the reflections of the Gospel for those with sensitivity to see and celebrate it, are numerous and powerful.  My adult children certainly responded to the potency and spiritual overtones of the movie.  My wife and I found it necessary to sit an extra minute or two during the running of the credits so that we (aka “I”) could wipe the tears and dry up the runny nose before stepping into the lighted hallway of the theater.  It is a rare movie that draws instantaneous applause at movie’s end, but Les Miserables was an exception.  Again, my grown children reported the same response in the theaters where they viewed the blockbuster’s debut.

You may wonder what this has to do with worship, just as some may be thinking of how they can conscript video clips from the Les Mis movie to use in their Sunday worship gathering to gen up an inspirational buzz.  The application I would call to mind is really not Sunday morning specific at all in the sense of how Les Mis might be brought into Sunday worship.  I will leave that to preachers looking for sermon illustrations.  Instead, I would ask that we consider how Sunday worship might influence our sensitivity to shades of Gospel wherever found, especially in public presentations of art forms.  It seems to me we evangelicals may have been so concerned with preventing fellow believers’ exposure to that which we deem inappropriate in the arts that we may have missed the power of Gospel message that is sure to be present wherever good collides with evil.   My experience at the movies has me reflecting on a section of doctoral study that dealt with the arts, and a book I discovered during that section of study.  The book was Reel Spirituality: Theology and Film in Dialogue (Engaging Culture) by Robert K. Johnston.   I recall meaningful discussion with colleagues regarding ways that Jesus figures show up in the arts.  Whether a protagonist in a movie or play, a color hue in a painting, or a pastoral music motif in a symphonic work, sensitivity to good news can serve the believer through expanded appreciation of the struggle represented in the art form.  Participation in such art also gives potential witness platform to believers.

Of course a Christian message is much more overt in some artistic expressions than others.  Works of C.S. Lewis and J.R.R. Tolkien reflect the Christian faith of the authors themselves.  Les Miserables author, Victor Hugo, on the other hand, eventually became something of a Rational Deist, though the Catholic faith of his youth is surely reflected in characters of his stories.  Indeed, the final song in Les Mis seems rather openly indicative of a faith expression with which Christians can surely identify:

They will live again in freedom
In the garden of the Lord.
They will walk behind the plough-share,
They will put away the sword.
The chain will be broken
And all men will have their reward.

-       lyrics by Herbert Ketzmer (based on novel by Victor Hugo)

While exercising caution against an indiscriminate brand of spirituality in our culture and culture’s artistic expressions, it seems that disciples of Jesus who are students of the Word and sensitive to Spirit discernment, have opportunity to participate in culture through art.  Indeed, in the case of Les Miserables, for example, engagement in interpretive discussions would surely yield openings to testify to Heaven’s true fruits.

Worship When We Hurt

December 17, 2012

Em Candlelight Here we are in one of the most festive times of the year, anticipating the coming of Christmas Day.  Advent worship is suppose to be about this anticipation, about remembering the first “coming” of the Messiah, and about the brilliant hope of the second “coming” of our Lord.  Then following a myriad of newsbreaks from the media, our hearts are broken.  Our carols turn toward a minor key.  How do we worship in the face of such hurt?  Candles waiting to be lit to represent peace, joy, and hope in our lives become candles lit as prayers for lives snuffed out by insane acts of violence that make absolutely no sense to us.

The tragic news from Newtown, Connecticut has brought to mind one of the deepest hurts known to humankind.  The hurt of separation.  The Hurt is more basic than the hurt of knowing that innocence has been shattered by a gruesome act of violence.  I believe it to be deeper even than the unthinkable pain a family member might have of knowing your loved one committed such atrocious acts before ending his own life on this earth.   The core reason we cannot wrap our minds and emotions around what has happened, or around these subsequent ripples of horror that result from initial occurrence is separation.  Children separated from parents, siblings, grandparents, and friends.  A mother taken from her husband and children.  It could be said that separation is in fact the core unfathomable dynamic in all aspects of this and other hurts we face in this world and in the next.  Is separation from God, indeed, not the very essence of what is Hell?

In his book on sin Cornelius Plantinga states, “God hates sin not just because it violates his law, but, more substantively, because it violates shalom, because it breaks the peace, because it interferes with the way things are supposed to be.”[1]  He goes on to describe evil as any spoiling of shalom.  

Surely genuine Christian worship reorients us toward peace, toward shalom.  Such engagement in no way ignores the peace-disturbance, nor would it ever ignore the emotional and spiritual pain so severe in the aftermath of that disturbance.  To the contrary, worship acts to incarnate our Lord, the Prince of Peace.  Worship embraces the brokenness.  Songs of faith are just that, faith.  It is disingenuous (often blatant hypocrisy) to pretend we can sing happy songs to stare down the rape of peace.

In fact, as numerous blogs and facebook posts by fellow believers have reflected, the psalms themselves, the greatest songs ever written and core expression of Hebrew and Christian worship, express the full gamut of human emotion including the deepest depths of anguish, especially in times of separation.

Most haunting for me is Psalm 22.  Sung by Jesus from the cross, this psalm cries the cry that is outside our grasp.  Father and Son, Who are One, separated?  “My God, My God, why have you forsaken me?”  I think I will never forget a sermon from this Psalm that I heard several years ago when conducting a worship conference with our recently deceased friend and author, Calvin Miller.  He spoke of the cry of Psalm 22 being the cry heard throughout the universe throughout all time.  In his poetic and eloquent manner he ran through a litany of painful separations, and in each instance asked the haunting question, “My God, My God, why have you forsaken me?”  If the sermon were preached today, surely included would be the loved ones of each of these lost in this tragedy, who must have moments of doubt, feeling forsaken.  Thus we come back to the question,

How do we worship in the face of unspeakable pain and overwhelming sorrow?  Psalm 22 eventually turns a corner.  In verse 25 the psalmist rediscovers where song comes from.

 From You comes the theme of my praise in the great assembly; before those who fear you will I fulfill my vows. (Ps 22:25)

 Our faith is in the God of grace, whose mercy is everlasting.  In worship we point toward Him who sympathizes with our weakness. (Heb 4:15)  We love Him, love one another, and love our neighbor as ourself, which we may only find possible when we rediscover our song from Him.  The strong aid the weak, even at this time of Advent and Christmas we can sing in faith knowing He hears us, Who said, “Bring the little children to me.” (Luke 18:16)  Indeed, the message of Advent and Christmas is exactly what we need to help us remember our song and anticipate our great hope.  Emmanuel – God with us.

           Be near me, Lord Jesus, I ask Thee to stay                

            Close by me forever, and love me, I pray;

           Bless all the dear children in Thy tender care

          And fit us for heaven to live with Thee there.

                                                            -Thomas McFarland

 

Coen Candlight 2


[1] Cornelius Plantinga Jr. Not the Way It’s Supposed to Be: A Breviary of Sin (Grand Rapids, MI: William B Eerdmans, 1995) pg. 14.

LIVING IN BETWEEN – ADVENT WORSHIP

December 3, 2012

Christ the Lamb stained glass For more than a year I have wanted to attend a Sunday morning worship service at Covenant Church in Cookeville, Tennessee.  This church plant was envisioned by its pastor and his family and birthed more than a year ago.  One of the reasons I have so wanted to worship with the young congregation is my longtime relationship with Pastor, Dr. Jonathan Nelms and his precious family.  What’s more, though, I wanted to worship under Jonathan’s leadership due to my absolute confidence in the level of integrity in the worship environment where I knew God’s Word would be honored and trusted to speak for itself.  I was certainly not disappointed.

Dr. Nelms’ message so effectively captured the essence of the Advent season that I want to share my impressions from the morning’s worship service, and more specifically, to convey what I believe is our calling in our day and age to deliver a prophetic word to our congregations and our communities through the songs we sing, the sermons we preach, and the prayer we help them to pray in our present context.  Jonathan helped worshipers understand that we live in the tension between the “Yet,” that which we testify to, which has already occurred, and the “Not yet,” that which the Bible promises is still to come.  The words from our worship study are anamnesis, that which we remember, and prolepsis, that toward which we look, holding to the hope of God’s promise.  Simple, yet incredibly powerful, and hugely important for all of us who plan and direct gathered worship.

More than once in my life I have been reminded that tension is an indication of life.  Somewhere between anamnesis and prolepsis is really where we live, as we engage the present in light of these two realities.  Living in that tension certainly does not make life carefree.  It does, however, offer tremendous sense of purpose and spiritual connection to the One Who has given the past, and holds the future, and is the very reason in it all; past, present, and future.  It is important for me to live beyond my work; my job. my career.  While I may recall the past vividly, the truth is that it is history – gone.  I cannot live in the past.  While I may resound with hope for the future, the future is yet to be realized, and thus is engaged only through faith.  I cannot live in the future.  So, what of the now?  Jonathan did a wonderful job of communicating in his message Sunday.  Through effective illustrations he reminded us of systemic changes of our day that effects how we communicate; how we project ourselves to many places, so to speak.  Technological advances are challenging us with a new way to live.  Rather than just being swept into the melieu without thinking, our Christian faith and indwelling Holy Spirit can help us in walking the narrow way.

Through the Advent season reflection based on the Gospel reading in Luke 21:25-36, we were reminded at Covenant Church Sunday of our freedom in Christ to live a way that is different.  In the fourfold pattern of worship that Jonathan has so faithfully taught and modeled as worship pastor in his previous church setting, and now as teaching pastor in his new church, we moved from Word to Table Sunday.  Taking the bread and the cup with this new fellowship was a deeply meaningful way of recommitting my own self to trust the Lord Who narrates the world, past, present, and future.  My spirit is resonant reflecting on the sounds of this new congregation lifting the Triumphant strains of the Revelation Song, proclaiming Him, “Holy, Holy, Holy is the Lord God Almighty!  Who was, and is, and is to come!”

Amen! and Amen!

ADVENT IS NO TEASER

November 26, 2012

 Worshiping communities that observe the Christian Year calendar recognize Advent as the starting point, or beginning of the repeating celebrations.  Because it is a time that leads to the celebration of the Nativity of Jesus, it is tempting for us to simply see these weeks as a teaser for Christmas.  Though completely understandable in our over-marketed consumer culture, such an approach to the season of waiting misses important spiritual and theological aspects of Advent.  There is a joyous tension inherent in a holistic worship filled with opportunities for remembrance, present-awareness, and future-casting that stretches well beyond the time of a special service on Christmas Eve and the morning of opening presents on December 25.  Let us think about how we in worship leadership can help worshipers to confront the importance of each of these three time tenses.

Let me predicate these thoughts with a disclaimer that I know many worship ministry leaders have a seasonal schedule dictated to them by pastors, other church leaders, or by the attendance and time away patterns of the people they serve.  I get enough church bulletins and review enough websites to know there will be churches conducting full-out Christmas programs every weekend through December.  Perhaps another article will address the challenges of scheduling in special seasons.

 

Advent Remembrance

Advent is a season filled with re-telling the story of the First Coming, and remembering all that led up to the Nativity as well as the events surrounding the birth.  With songs, scripture, sermon and symbol, worshipers can be helped to consider the tension in the wait that must have been part of the lives of those living hundreds of years before the time of the birth, but who looked in faith for a coming Messiah.  Consider rich doses of psalms from ancient worship, and prophecies that promised what we know to have come to be.  Sing songs that shed light on those connections, and pray prayers filled with reflection on prayers answered and promises fulfilled.  Remembrance is likely the most self-evident time tense for Advent worship.

 

Advent Present

Emmanuel – God is with us.  Advent proclaims the truth of incarnation and can call attention to its immediacy in our lives as we recognize the ministry of the Holy Spirit, the forming of Christian community, and the present righteousness available to us as we face the battle in this dark world with evil spiritual forces.  Readings, songs, and symbols of light are rich with the message of His Presence.  Moving through the weeks of Advent we are reminded of our urgent immediate need of Christ, and the power of the Holy Spirit.  It is an opportune time for Him to soften our hearts, break through our resistance and pride, and either transform or revive us to allow His light to shine in our living.  Through the power of His presence in the now, oh that we could live out our sung words:

Truly He taught us to love one another;

            His law is love and His Gospel is peace.

            Chains shall he break for the slave is our brother

            And in His Name all oppression shall cease.

            Sweet hymns of joy in grateful chorus raise we,

            Let all within us praise His holy Name!

O HOlY NIGHT

 

Can we lead our people to pray these words afresh?

O holy Child of Bethlehem, descend to us we pray

            Cast out our sin and enter in, be born in us today

                                                -O LITTLE TOWN OF BETHLEHEM

 Advent Future

Parousia – an ancient Greek word that means arrival.   Used twenty-four times in the New Testament, the word refers to the Second Coming of Christ in seventeen of those instances.  The Advent season calls us to watch and wait (see Matthew 24).  Consider bringing attention to the spirit of anticipation in familiar Christmas and Advent hymns, and helping worshipers consider our own waiting for His return.  In our world that is filled with uncertainty and headlines that can give anxious thoughts, we nevertheless sing,

O come, O Dayspring, come and cheer

            Our spirits by thine advent here;

            And drive away the shades of night

            And pierce the clouds and bring us light

                                                -O COME, O COME, EMMANUEL

 As we tell the story of Jesus, at whatever pace, we proclaim His Lordship and look with certain hope to sing,

For lo, the days are hast’ning on,

            By prophets seen of old

            When with the ever circling years

            Shall come the time foretold;

            When the new heaven and earth shall own

            The prince of peace their King,

            And the whole world send back the song

            Which now the angels sing

-IT CAME UPON A MIDNIGHT CLEAR

May your Advent season be filled with blessing and hope!

WITH THANKFUL HEARTS WE WORSHIP

November 19, 2012

 Thanksgiving – what a wonderful celebration!  Primarily observed in the U.S., the holiday is roughly traced to days of the pilgrims and a particularly good harvest in the 1620’s, followed later by some declarations of colonial governors, setting into motion a tradition that is welcomed in homes and institutions to present day.  While some other countries practice similar social gatherings, some with religious overtones, and others with strictly secular tones, none seem as permanently wedded to Thanksgiving celebration as the good ol’ U.S. of A.  Practiced annually since the 1600’s, Thanksgiving was declared a holiday by presidential order in 1863, and calendared to the forth Thursday in November by federal legislation in 1941.  It is fitting that families gather around a bountiful table meal (hopefully together), to offer thanks.  For those who lead in Christian worship regularly, this time of year presents a fertile opportunity to remind congregants of their duties to engage their families in a time of gathered worship.  We would do well to pray that such a time might spur mothers and fathers to a commitment to a more frequent period of humbling hearts in this spirit of giving thanks to the One Who is Giver, Provider, Sustainer.  For this is the very spirit of what worship is all about, gathered and separate.  He who worships is by definition grateful.

While the theologies of worship in different church traditions will certainly be characterized by their unique and diverse understandings of what occurs in worship, they, nevertheless, are all characterized by a spirit and direction of gratitude expressed to God in Christ.  Historic Christian worship liturgies are resplendent with expressions and spirit of gratitude.  The worshiper who attends the most formal of churches will surely often repeat words of gratitude, “Thanks be to God.”  The heart of a Eucharist service is understood to be thanksgiving.  The word, “Eucharist,” in fact, means thanksgiving, even though it is sometimes also used to refer to aspects and elements of a Eucharistic service.  Whether Roman Catholic, Anglican, or Lutheran, the intention to lift up grateful hearts is clearly central to gathered worship.

On the other end of the ecumenical spectrum, the charismatic congregation’s worship will likely emphasize a vital relationship with the Holy Spirit and the recovery of spiritual gifts, seeking to experience both in the present.  Those of the Holiness-Pentecostal tradition of worship find a key element of worship to be praise, whereby the Christian praises God for his character and for His deeds of salvation and healing.

Somewhere between we find other worship traditions and theologies.  Worship in Reformed churches often emphasizes the sovereign transcendence of God and the frailty and sinfulness of humans, centering worship in the Word which proclaims and enacts the Gospel.  Baptist worship, as other traditions, seeks to root worship in scripture, and often relies on specific texts of the day to become organizing principle, but also maintains a sensitivity to evangelistic emphases.  Non-denominational churches most often seem to worship loosely in the tradition of whatever faith tradition was formative to their current pastoral leadership.

In all of these cases, a centerpiece of worship is an attitude of gratitude.  Community ecumenical Thanksgiving Worship services are more prevalent than any other seasonal gathering of diverse Christian bodies.  Why?  I say it is because a clear centerpiece of  all Christian worship is this – We Are Thankful.

Have a Blessed Thanksgiving!

POWER OF MUSIC AT WORK IN MINISTRY AND MINISTRY AT WORK IN MUSIC

November 8, 2012

 Ministry expressed through music is very difficult to either define or describe.   One of the reasons I like to write is that it gives me time to gather thoughts before I commit them to the page or screen.  Sometimes when I am trying to share something verbally before a group or to another individual I struggle to find the right words to even articulate my thoughts and feelings, much less the actual efficacy of more ethereal realities such as art and spirit.  I know ministry happens, and I know it happens through music, but describing that ministry with any sense of accuracy can seem nearly impossible.  I think this gap between ministry observed or experienced, and ability to state or define the resultant effect may contribute to problems for us as church ministry leaders.  That seems to especially be the case in ministry through music.  Here are some thoughts:

  1. Some who struggle to articulate the effect of ministry in other ways resort to numerical reporting, which can leave an impression that the only result worth reporting is how many – how many decisions, how many in attendance, how many seemed “into it,” how many liked it, etc.  We have all fallen victim to this thinking that can so easily distort our perception of the Spirit at work in ministry and music.
  2.  Some resort to “feeling words” to the extent that sensation becomes the goal.  This kind of evaluation can whittle the work of the Spirit down to a big warm fuzzy, or to songs that make me cry.  A sweeping “B” section in a song can have an effect on my emotions, but big strings do not bring with them the Holy Spirit.
  3. Some avoid even trying to articulate that an effect occurs at all through music ministry, and simply “let the song speak for itself.”  While I understand something of this premise, it seems presumptive and misses opportunity to help non-musicians to appreciate music and ministry together in deeper ways.
  4. Having planned song selection and thought through the emotive characteristics of a service carefully, some leaders try to stimulate effect by pointing to an anticipated response by worshipers, often an emotional one.  This practice, as well, can seem to presume upon the Spirit’s work.

So how are we to articulate this work of music ministry in, through, and among us?  Seems to me some prerequisites help us.

  1. Recognize and declare that any work of ministry is a work of grace.  It is a gift of God.  As in all acts of spiritual worship, we pray with grateful hearts.
  2. Even when describing human response to the ministry and to the music, which are not synonymous but which may well be intertwined, confess the limitations of words in our articulation.  Note: this limitation is a wonderful opportunity to draw attention back to the power of music itself to step in where words fail, and what’s more to help other see how this art form can stir us to consider the mystery of grace.
  3. Rely upon the Word.  There is innate power in scripture.  If we have selected worship songs using biblical basis and theological filters, then biblical commentary may serve as the best interpreter of what the Spirit may be doing in our music ministry.
  4. Silence is golden.  There are times when simply allowing spiritual space for musical ministry to soak in by being still together are warranted.  In a culture that fills every moment of every day with noise, a moment of silence has a profound volume all its own.

Finally, we must recognize that our own experience is not the final word on worship’s effect.  When the sanctuary is half empty, the drummer decides to sleep in and so the new song has no rhythmic punch, and the best choir singers do not show up leaving the day’s anthem an enemic expression of praise, worship still happens.  Repetition of the God story, the Gospel of Jesus, is no less potent.

Without faith it is impossible to please God, because anyone who comes to him must believe that He exists and that he rewards those that earnestly seek Him.  – Hebrews 11:6

REFORMATION AND REMEMBRANCE

October 29, 2012

Worship purposely stirs remembrance.  On a personal level the remembrance can take on a variety of forms and move in a broad array of directions.  For instance, this past Sunday I visited a church on assignment.  I was handed a bulletin that had a picture on the front of a familiar set of doors (yes, there are Baptist churches that still use printed bulletins or worship guides).  As I looked more closely at the depiction, my mind was drawn to a day during a group trip to Germany in which we visited the Castle Church in Wittenburg.  I reminisced a bit about the trip itself.  I remembered my wife and I joining others from our travel group to step inside the famous Lutheran church to sing a hymn tied to that place and its tenants of 1517.  Fast forward to Sunday, October 28, 2012, and here I was, sitting in a sanctuary recently renovated including installation of a new pulpit bearing the inscription, “Preach the Word.”  I was moved to pray for the congregation and its present pastor that the Word might indeed remain central in its gathered worship and practice.

It was a high privilege Sunday to worship in a church that recognized and celebrated the significance of Reformation Sunday.  No doubt the Baptist church owed this recognition to the worship leadership offered by its pastor and worship music leader who planned the service and guided worshipers through its paces.  Having served in this same congregation earlier in my own vocational experience I was pleasantly surprised to hear affirmation from worshipers of the service’s emphasis, and its impact upon personal faith as well as on the community.  I confess the affirmations were directed as much at the trust in pastoral leadership as they were at the substance of the Reformation emphasis, but even this served as reminder to me that leaders who build trust through consistent integrity are able to broaden the scope of worshipers’ appreciation of places, ways, and times that God has worked among His people.  And what, after all, is worship about, if not remembering the acts of Almighty God, celebrating what He has done, considering what He is now doing in and through His people, and looking toward a future that is in Him?  This seems to me to be the life of faith in Christ rooted in the Gospel that is central to Christian worship.

Those in faith traditions that practice a more formal liturgy prescription than do most Baptists and other evangelicals, would perhaps be either unimpressed, or simply surprised at the observance of Reformation Sunday in a church from the Free Church tradition (used here to refer to those who do not follow a set liturgy set by denominational hierarchy).  While there was no liturgical color of red displayed to represent the Holy Spirit or martyrs of the Church, nor prayers read from a common prayer book, there was reminder and recounting of the actions and sentiment of Martin Luther.  There was also singing of the hymn most often associated to this significant event, A Mighty Fortress is Our God, and there was a sermon preached that was rich with Gospel focus.  Worshipers were reminded of the sole source of change to transform us from a person or people dead in trespasses and sin to those who are:

 made alive together with Christ – by grace you have been saved – and raised up with him and raised up in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. (Eph 2:5-6

Here in this verse we see the trajectory by which we can, in a very real spiritual sense, remember the future (worship).  This is surely the Gospel in motion that we experience in Christian worship – remembering the acts of God which display His character, remembering His claims upon our present life and our full dependence on Him, and remembering a faith future of “things hoped for, the conviction of things not seen.”  (Heb 11:1)

Throughout the worship service my eyes moved around the room with flashes of memories from my own tenure serving as Minister of Music here, and remembrance of ministry moments, some glorious and some challenging.  In worship I was reminded of the Lord’s sole sufficiency to rightly position me, and us, in Christ through the powerful presence and work of His Holy Spirit.  I was renewed.

As His church our need is for ongoing reformation. (semper reformanda)  Lord, let us remember, and to You alone be glory in Your church.  Amen.

REMOVING DISTRACTIONS TO CONGREGATIONAL WORSHIP PARTICIPATION

October 21, 2012

  In the process of sculpting it is said the artist subtracts all material that is not a part of the final product of the art.  So we can imagine Michelangelo as he sculpts away at his famous statue of  David, or his Pieta`, and continually focuses to remove any part of the material that he thinks distracts from the appearance of his vision of the biblical characters.

Perhaps those who serve in worship leadership roles in the church would do well to consider a similar artistic mindset when planning for a service of Christian worship.  What if a clear vision of Christ were the obvious sole focus of all leaders in worship.  Surely in that scenario all that does not reflect and reveal Christ would be stripped away.  Some current commonly used evaluative measures might indeed become more convicting than useful in designing services of worship if our measure were more purely to make Christ seen and known.  If our grasp of worship as Gospel witness, and church as bride of Christ were more clear perhaps gathered worship would serve to more fully engage worshipers in active participation whereby Christ is lifted up, and less in distracted self-absorption, where self awareness simply leads to distress.

He must increase, but I must decrease.  (John 3:30)

I will leave you to chew on how much of your own worship planning becomes distracted with desire for personal “success,” the push of people, a pastor, other staff members, or some other motivational disruption.  Indeed, most of the areas mentioned below find their very root in the same.  Nevertheless, here are some areas where distractions seem to occur in present-day worship practice, especially in the evangelical church, where worship design and practice are left to staff.  Perhaps you can add to the list for further discussion and consideration.

 

  • Too much of a “good” thing

A great organist or a kickin’ worship band can misunderstand their role, thinking of themselves as performers rather than as support to aid worship singing, or during times of music ministry or offering.  This usually thwarts the would-be singing worshiper to either become enthralled with the performance or simply to be overwhelmed by the predominant performance or volume.

 A well-meaning spiritualized lead-in to a song can over-dramatize a moment overwhelming worshipers with a sense of ineptness if they are not in a similar state of emotion expression.  Focus in these instances can be misplaced on the emotion itself, the feeling evoked.

 The overuse of technology is another tendency especially when hardware or software is new to the planners or users.

  • Poor execution by musicians, technicians, and/or ministers

Music poorly played distracts would-be participants.  Music that is too slow, too fast, or just simply wrong can distract worshipers from expressing the worship intention of a song.

 Whether microphones that are muted while a leader attempts to speak, or projected lyrics are not changed in time for worshipers to keep up with a song or reading, these distractions last beyond the moment of the faux paux, and can frustrate others on the leadership team as well.

 Ill-prepared ministers who seem caught by surprise, and sometimes even cover mistakes by blaming others are distracting by demeanor as well as by the actual immediate problem itself.

 Mature Christian leaders are well aware that our adversary works hard to bring about distraction in the worship environment for herein His doom is most clearly forecast on a regular basis.  It is therefore crucial that we seek to fervently follow the way of Christ, the way of the cross, in our faith, our attitude, and our relationships as we prepare for the powerful engagement of regular Christian worship.

Note:  Trevin Wax (of Lifeway’s Gospel Project) has made me aware of a book that is written anonymously that seems to address some of our self-obsessions, and thus perhaps may well speak to us in roles of worship leadership.  I have not yet received my copy and therefore have not read anything but the few quotes listed in Trevin’s blog, but I encourage you to research the same for its potential value for you.  The book is Embracing Obscurity: Becoming Nothing in Light of God’s Everything.

WHEN WORSHIP SPACE CALLS YOU TO SING

October 8, 2012

When a sacred space screams “worship,” singers, whose hearts are captured by Christ who is reflected in the art of the room, are compelled to use their art as a means of response. Such was the case when a group of music ministers visited the beautiful St. Helena Cathedral in Helena, Montana.  The acoustics and story of salvation depicted in the stain glass windows inspired the singers to render two songs.  Experiencing God’s presence through the Biblical story rendered in the 59 windows, especially the 37 windows that depict the story of the Fall of Adam and Eve through the cross and resurrection of Christ and formation of the early church, all fostered a hunger to sing.  One most fitting piece was a communion song (Psalm 74:12), Salvation Is Created, written by Pavel Tchesnokov in 1912 – one of his last sacred works composed before the Communist Soviet Union officials forced him to turn his attention solely to secular works. His beautiful musical setting reminds us that salvation was born in the very heart of God.  Though intended for the Orthodox liturgy of the Eastern Church, the music translated powerfully in the Roman Catholic setting of the St. Helena Cathedral. (listen below)  The group also sang,  We Are Not Alone, their worship concert opener that declares the Lord’s presence now and always among His people.

Several of the singers indicated their response of awe and wonder in the beautiful architectural space that was built with intention to communicate to parishoners and guests alike the message of the Bible.  Several commented on the appeal to the artist within, and how they were stirred to sing.  While there is no guarantee that a sanctuary built in a similar Gothic style will elicit similar response from a group, there does seem to be a sense in which the space communicates to those who traipse through its chancel and nave.  There is little doubt that the response of worshipful singing came as result of the heart position and condition of those who traipsed through these hallowed walls on the Fall day of our Montana trip, but it would be neglectful not to also consider how the space itself participated in what took place that day, and one could surmise that there is some degree of communication with all who venture there.

Church gathering places are built from a wide variety of philosophical points of view, and usually reflect a theological position of the pastor and leaders who were in leadership roles at the time of their design and construction.  Some spaces would seem to intend intimate community; and others would appear to foster comfort among those whose lives are characterized by pursuit of the comfortable.  Many contemporary worship contexts lend themselves to mostly what might be said to be “platform-out” communication.  Certainly, this latter structure is most familiar to present day culture.  Even where these seem entertainment-friendly, symbols that once would have been carved or hung as part of the structure may appear either through scenic set designs, or by way of projected technologies.  Still other settings may be a blended convergence of any or all of these architectural characteristics, but in every case the room cannot help but set some sense of the tone for gathered worship, and participate in the worship itself, especially in music-making.

Acoustical environments either enhance or struggle against congregational participation, choral singing, band-driven worship music, or any other compliment of stylistic expression.  For worship music leaders who have opportunity to participate in worship space design, care must be taken to consider the long haul of worship expression.  As a friend of mine often says, “the room always wins.”  That is to say that the room will likely serve the kind of acoustical and artistic purpose for which it was designed.

It is encouraging in our day to see more pastors and worship art directors paying careful attention to worship space design.  I recently read an article by a pastor friend on the design of the pulpit in the newly redecorated sanctuary that included a new pulpit.  The simple inscription on the new pulpit in this Baptist environment?  “Preach the Word.”  Powerful punch in an environment that honors the preached Word as central to Christian worship.  Fostering the singing of praise and hearing of the Word would seem priorities in any worship space where such activities are understood to be the basis for the church’s worship.

While all of us may respond differently to various worship environments – the stone and stain glass of the cathedral hit some as “cold,” and the lighted platform and projection screen hits some as “just entertainment” – those who are called of God to lead congregations in worship must surely assist in thoughtful planning and use of worship space that will foster engagement with God in spirit and truth.

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When a Man is Converted He Sings!

October 2, 2012

Listen to what Allister Begg says in this video – scroll forward about 5:08 and listen to just a couple of minutes of straight talk about American men singing – or not singing.  Of course this is “music to my ears” in terms of this message being a pointed declaration that I would so desire for pastors and worship music leaders to hear.  Lord, help us to remove distractions and falsifying prompts out from under our embarrassing non-singing, and find our way back to glorious response of heart and voice in praise of our Savior, our King, our Lord!

 


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