Jun 24 2020

Worship Word Wednesday

Share

Share

Jun 22 2020

Worship and the Racial Divide

Share

Imagine your church filled with people of multiple colors, nationalities, economic levels, and political beliefs all worshiping God together. The problem with that scenario is that most of us imagined how great it could be as long as they made the needed changes to worship the same way we do.

Not in my style may really and truly mean not my kind of people, except when it comes time for the yearly youth group trip to Mexico. Why are we willing to go outside the church to diversify when we are failing to do so within?[1] 

The multitude of God’s people are standing before the throne of God sheltered by His presence in chapter 7 of John’s Revelation. His vision of every tribe and tongue together as one is a heavenly model of intercultural worship.

“After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people, and language, standing before the throne in front of the Lamb. They were wearing white robes and were holding palm branches in their hands. And they cried out in a loud voice: ‘Salvation belongs to our God, who sits on the throne, and to the Lamb.’

All the angels were standing around the throne and around the elders and the four living creatures. They fell down on their faces before the throne and worshiped God, saying: ‘Amen! Praise and glory and wisdom and thanks and honor and power and strength be to our God for ever and ever. Amen’” (Revelation 7:9-12)! So if we are not meant to be segregated as we worship in Heaven, then why are we so segregated as we worship here on earth? 

Harold Best wrote, “It is a spiritually connected culture that takes cultural differences, works through the tensions that they may create and comes to the blessed condition of mixing and reconciling them and of stewarding their increase and growth.”[2] Maybe if we could first learn to love, respect, understand, and defer to each other outside of the worship service it could impact our worship inside the service as well.

Martin Luther King, Jr. famously said, “11:00 a.m. on Sunday morning is the most segregated hour in this nation.” Not much has changed since his original statement 50 years ago so maybe it’s time for us to try something new.

Worship and the Racial Divide is the title of a breakout I will be teaching for the Resourcing Worship Virtual Conference, August 1. The main sessions speakers and worship leaders include: Keith Getty, Matt Redman, Shelly Johnson, Mike Harland, Matt Boswell, and Veritas. Over 60 breakouts are scheduled for all areas of music and worship ministry. Registration cost is only $15 per person and if you register 5 or more the cost is $10 per person. Registration cost also includes a 90 days all-access pass for you to continue viewing the virtual breakouts and main sessions. Click the link in this paragraph to register.

 


[1] Harold Best, Unceasing Worship: Biblical Perspectives on Worship and the Arts (Downers Grove: InterVarsity, 2003), 181.

[2] Ibid.

Share

Jun 10 2020

Worship Word Wednesday

Share

Share

Jun 8 2020

Singing in Regathered Worship: Want or Need?

Share

Want is something we desire, hope for, or wish for. Need is something essential to survive. We want to sing both congregationally and chorally in our worship services as we regather but we don’t need to sing for worship to occur. So even if we want to sing and can’t or can’t as much, we still need to find other ways to worship. 

Singing is an expression given to us so that we might offer it as a gift to God in worship but it certainly isn’t the only expression. So considering additional worship responses could alleviate the pressure on singing to serve as the primary driver of regathered worship.

Clayton Schmit wrote, “In most traditions, music holds the central place as, to use Luther’s term, the ‘handmaid of the Gospel.’ Whether Christians sing hymns, settings of the psalms, spiritual songs, anthems, or praise choruses, music is the principle artistic form that shapes Christian worship. But, many others are involved. We gather in architectural structures, we enter rooms sunlit cobalt and ruby through stained-glass filtered light, we sit in well-fashioned furniture, we listen to literature of the Scriptures, we hear aesthetically crafted messages, we move in processions, and we view images of the symbols and historic figures associated with our faith. When we gather for worship art is all around us, and even within us.”[1]

Because of limited space and congregational demographics, however, some churches will determine it is best not to sing chorally or maybe even congregationally for a while. Worship leaders in those churches will, consequently, have to educate, reeducate, enlighten, and exhort their congregations that worship without singing doesn’t have to be inferior, it just has to be different. 

Robin M. Jensen said, too often other worship expressions are perceived as a kind of extra offering, meant for those of us who can appreciate them or want to be involved in them, rather than something essential to the shaping of faith and religious experience.[2] So when introducing those new worship expressions beyond singing, leaders will need to take risks through Holy Spirit inspired entrepreneurial innovation instead of routinized imitation. They’ll need to become worship artisans instead of assembly line workers.

If your church can’t sing or can’t sing as much for a season, then consider expanding some of these responses: Scripture, prayer, drama, painting, sculpting, drawing, dance, mime, poetry, prose, monologues or dramatic readings, photography, film, technology, computer graphics, architecture, sound, lighting, staging and props, and many others.

Harold Best offers this challenge that can serve as a reminder of our responsibilities as leaders in this new season of regathering, “It is the solemn obligation of every artistic leader to become the lead mentor, the lead shepherd, living a life in quest of the full richness of artistic action. The art of our worship must thus point beyond itself. It must freely and strongly say, ‘There is more, far more.’ Be hungry. Be thirsty. Be curious. Be unsatisfied. Go deep. Engage your whole being. Live in the first days of creation when nothing had precedent; when everything was a surprise; when shattering reality, not sameness, ruled the day; when bafflement and surprise danced the dance. Go to the empty tomb and find out what resurrection means to the shriveled mind and the uncurious heart. Go to Pentecost and learn of a new, ingathering strangeness, a purification of Babel and a highway to glory: spiritual glory, societal glory, artistic glory. Seek and find; knock and it will be opened.”[3]

 

[1] Schmit, Clayton J., “Art for Faith’s Sake,” in Theology, News, and Notes, Fall 2001.

[2] Jensen, Robin, M., The Substance of Things Seen: Art, Faith, and the Christian Community (Grand Rapids: William B. Eerdmans, 2004), 2.

[3] Best, Harold M., “Authentic Worship and Artistic Action,” an address to the Calvin Institute of Worship, 2005.

Share

Jun 3 2020

Worship Word Wednesday

Share

Share

Jun 1 2020

How Can Social Distanced Worship Be Good?

Share

Even before the COVID-19 physical shutdown of gathered worship services, congregations were constantly trying to discover and create good worship. So, they expanded their song catalogs and adjusted their presentation methods in an effort to find a formula to help them accomplish that goal. Some just bypassed the heavy lifting altogether by imitating the worship practices of other congregations and called it good.

But as congregations are starting to regather with new limitation guidelines, those conversation of “what is good worship” in this new reality have radically changed. Social distancing, masks while singing, a smaller critical mass of gathered congregants, and the potential absence of choral and instrumental music has moved the conversation way beyond song catalogs and presentation methods.

If we begin with Scripture, however, to figure out what good worship is we are always returned to those worship principles that should be framing our worship practices. The principles haven’t changed even when our practices have. So as long as we begin with those principles, then our distanced, masked, and choirless worship practices can still be considered good.

Scripture speaks to the issue of worship that is or isn’t good on several occasions. The book of Isaiah outlined worship God doesn’t like when the author wrote, “The Lord said: These people approach me with their speeches to honor me with lip-service, yet their hearts are far from me, and human rules direct their worship of me” (Isa. 29:13).

Amos criticized worship that is ego driven when he wrote, “I hate, I despise, your feasts! I can’t stand the stench of your solemn assemblies. Even if you offer me your burnt offerings and grain offerings, I will not accept them; I will have no regard for your fellowship offerings of fattened cattle. Take away from me the noise of your songs! I will not listen to the music of your harps. But let justice flow like water, and righteousness, like an unfailing stream” (Amos 5:21-24).

The minor prophet Micah faced similar challenges as he responded to the shallow worship practices evident in the lives of the religious leaders of his day. He vigorously condemned the dishonest, corrupt and meaningless worship prevalent in Judah and Israel. According to Micah, outward appearances indicated they thought their worship was good. But their worship character wasn’t consistent with what God calls good. So, Micah wrote, “Mankind, he has told each of you what is good and what it is the Lord requires of you: to act justly, to love faithfulness, and to walk humbly with your God” (Mic. 6:8).

Discovering good worship in this new reality means we will have to lay aside the unflappable pursuit of our own satisfaction, entertainment, pleasure, or routine in order to pursue God and ask him to reorder our priorities and passions. It’s going to be a new and different process than we have been used to and it will require us all to be stimulated by God’s grace and imagination.[1]

So what we once considered good worship may no longer be feasible for a season as our congregations gather again. But just because it is no longer the same doesn’t necessarily mean it can no longer be good.

 

[1] Mark Labberton, The Dangerous Act of Worship: Living God’s Call to Justice (Downers Grove, Illinois, IVP Books, 2007), 170-71.

Share

May 20 2020

Worship Word Wednesday

Share

Share

Apr 22 2020

Worship Word Wednesday

Share

Share

Apr 20 2020

Worship in the Meantime

Share

The meantime we now find ourselves in can certainly be a season of doubt, fear and instability. But it can also be a time of hope, expectation and unity. Most of us have realized that gathered worship on the other side of the COVID-19 crisis probably won’t look the same as it did before the crisis. But what comes next could be a time of worship renewal if we embrace this meantime season as developmental rather than wasted time. This time will have been squandered, however, if we reject it solely because it isn’t taking us in the same direction we were going before.

Meantime is the interim period between two events. It is an intermediate time while waiting for something else to happen. Victor Turner referred to the meantime as a separation from what was known to a transitional, in-between or liminal stage.[1] Liminal originated from the Latin word, limins, meaning threshold.[2]

In his book on worship transformation, Timothy Carson wrote, liminal reality is the time that has broken with a previous structure, whatever that structure may have been. And precisely because it is positioned between the previous structure and the unknown structure that is coming, it holds power for future transformation.[3]

Turner referred to a special camaraderie of communitas that can develop among those sharing a meantime season.[4] The spirit expressed in this Latin noun is the harmony within a community based on its common purpose and even shared uncertainty. Encouraging this spirit of communitas in the meantime of dispersed worship allows us to share in a community of the in-between. So even though we are worshiping in the uncertainty, we are worshiping in the uncertainty together.

Paul wrote the church at Philippi from the meantime of house arrest. He fondly remembered the partnership previously experienced with that church. But even though their circumstances were no longer and never would be the same, he was confident that the God who started their previous ministry together would also complete it in the new reality in which they found themselves.

Trying to figure out how to worship corporately while separated physically has required biblical understanding, prayer, sensitivity, discernment and even sacrifice. And we obviously don’t want to miss preparing for what healthy worship might look like when we reach the other side. But it is also essential that we don’t spend so much time lamenting what we no longer have or dreaming about what we could have that we miss transformational worship opportunities in the meantime. The journey is no less worshipful than the destination.

 

[1] Victor Turner, “Betwixt and Between,” quoted in Carson, “Liminal Reality and Transformational Power,” 100.

[2] Ibid.

[3] Timothy L. Carson, Transforming Worship, (St. Louis: Chalice, 2003), 60.

[4] Victor Turner, The Ritual Process: Structure and Anti-Structure (New York: Aldine, 1969); as referenced in Carson, “Liminal Reality and Transformational Power,” 101.

Share

Apr 15 2020

Worship Word Wednesday

Share

Share

Apr 13 2020

Was Easter Sunday a Waste of Time?

Share

 

The Easter Acclamation, “He is risen,” “He is risen indeed” was not only true as we celebrated Easter yesterday, it is also true as we work online from home today. The celebration of Easter is not just a one-day event, it is a daily remembrance of who we are in the risen Christ. As Christ followers we are Easter people so instead of immediately pivoting to the next sermon series or Sunday service calendar emphasis, shouldn’t our celebration of the resurrection continue?

The observance of Easter in the early church was more than just a one-day annual event. Celebrating the Paschal mystery was not only to remember that Christ was crucified and rose again, but also to remember that He appeared following His resurrection, that He ascended, that the Holy Spirit descended and that our Savior promised to return again.

Because of their great joy, early Christians began the celebration and remembrance with Easter and continued for fifty days until Pentecost. Revisiting the mystery and expanding the understanding of the resurrection could assist in worship renewal through the theological realization that this celebration of redemption, sanctification, salvation and victory can’t be limited to a single day.

Some congregations and even entire denominations have not traditionally embraced the sacred time of the Great Fifty Days of Easter and other dates of the Christian calendar primarily out of a concern for rigidity, conformity, loss of autonomy or a fear of appearing too “Catholic.”

Some worship leaders and worshipers believe that spending too much time in those extended seasonal celebrations of the Church can promote sameness. But Timothy Carson wrote, “Exactly the opposite may be true. Because it has stood the test of time, it may be sufficiently deep to allow me to swim more deeply in it. Because it is repeated, I have another chance, today, to go where I could not go yesterday.”[1]

Even as congregations avoid the Christian calendar, they are at the same time affirming annual observances of cultural and denominational days whose foundations are not always biblically grounded.[2] And isn’t it ironic that in the development of those denominational and cultural calendars we have in fact created our own liturgies in our efforts to be non-liturgical?

To avoid Christian calendar days that are celebrated during the same time of the year as the cultural, denominational and civic days is to ignore the very foundation of the Church. So isn’t it possible to converge holidays significant to our cultural and denominational calendar with the Christian holidays significant to the Kingdom?

Why couldn’t we celebrate Mother’s Day, Graduation Sunday and Memorial Day in the same season as Ascension Day and Pentecost? For this shift to occur, however, we must understand the significance of expanding our Easter remembrances. Laurence Hull Stookey wrote, “The explosive force of the resurrection of the Lord is too vast to be contained within a celebration of one day.”[3]

Extending our Easter recognition is based on a deeper understanding of the calendar as an ideal starting point for structuring seasonal worship. The theme of the fifty days of Easter as one single celebration provides a connection with Christians of the past Church and unifies Christians of the present Church in a continuous ecumenical relationship.

Observing Easter for fifty days could help congregations “recover the transforming news that Jesus’ past resurrection dramatically transforms present and future reality.”[4] Additionally, it will help them delight in the knowledge that Jesus’ death and resurrection is stamped on their spiritual biographies.[5]

Expanding your observance of Easter and celebrating other aspects of the Christian year might be a stretch for your congregation. But please make those decisions about this sacred time from a deeper biblical, theological and historical foundation instead of solely on the traditionalism of what your individual congregation or denomination has done in the past.

 


[1] Timothy L. Carson, Transforming Worship, (St. Louis: Chalice, 2003), 57.

[2] Ibid., 56.

[3] Laurence Hull Stookey, Calendar: Christ’s Time for the Church,  (Nashville: Abingdon, 1996), 53.

[4] John D. Witvliet, Worship Seeking Understanding: Windows into Christian Practice (Grand Rapids: Baker, 2003), 290.

[5] Ibid.

Share

Apr 8 2020

Worship Word Wednesday

Share

Share

Mar 23 2020

Gathered Worship: A Hard Habit to Break

Share

For many of us gathered worship has always been a pretty comfortable habit. And even though that habit has sometimes stretched us stylistically through the years, it has rarely stretched us physically…until now.

A habit is a recurrent, often unconscious behavioral pattern acquired through repetition. It is something we do or have done so often that we are able to perform it without having to think about it.

We all have those daily activities or behaviors that we no longer have to think about in order to participate in or accomplish such as brushing our teeth, tying our shoes or even driving to work. Habits such as these have become so routine that they no longer require our emotions to accomplish them.

For some, gathering for Sunday worship had become one of those habits. But the safeguards put in place this last week to protect us from COVID-19 obviously derailed that habit.

Gathering for Sunday worship seemed like a good habit to develop since we are called to worship continuously in spirit and truth. The sticking point, however, is the second part of the definition that a habit is often an unconscious behavioral pattern.

Going to worship, being a worshiper or participating in worship are all good habits to develop. But since the steadfast love of the Lord never ceases and his mercies are new every morning, our responses to that love and mercy must also be new every morning.

So maybe one of the many lessons we’ll need to learn during this season of dispersed worship is how to break that pattern of unconsciously gathering for worship. Then when we are actually able to gather again physically we’ll better engage with all of our heart, soul, mind and strength.

Share

Mar 18 2020

Worship Word Wednesday

Share

Share

Mar 4 2020

Worship Word Wednesday

Share

Share

Feb 26 2020

Worship Word Wednesday

Share

Share

Feb 24 2020

How Can I Keep from Singing?

Share

Although worship can’t be contained in one expression such as music, it is evident from scripture that singing is a significant response to God’s revelation (Ps 63:5; Eph 5:19; Col 3:15-17). One of my former seminary professors once joked, “People who don’t sing should be sent to Sing-Sing until they do sing.”

Reggie Kidd wrote, “Think of singing as a language that allows us to embody our love for our Creator. Song is a means he has given us to communicate our deepest affections, to have our thoughts exquisitely shaped, and to have our spirits braced for the boldest of obediences. Through music, our God draws us deeper into a love affair with himself.”[1]

When writing about the future of Jerusalem, the minor prophet Zephaniah wrote, “The Lord your God is with you, he is mighty to save. He will take great delight in you, he will quiet you with his love, he will rejoice over you with singing” (Zeph 3:17). So if the Father is singing over me, then how can I keep from singing?

When I can’t find adequate words to express my responses to God’s revelation, Jesus as my worship liturgist sings with me (Heb 8:1-2; 2:12). He is seated at the right hand of the throne of God interceding on my behalf. So if Jesus is singing with me, then how can I keep from singing?

John Wesley was a theologian, evangelist and leader of the revivalist movement known as Methodism. He said this about singing, “Above all sing spiritually. Have an eye to God in every word you sing. Aim at pleasing him more than yourself, or any other creature. In order to do this attend strictly to the sense of what you sing, and see that your heart is not carried away with the sound, but offered to God continually; so shall your singing be such as the Lord will approve here, and reward you when he comes in the clouds of heaven.”

With biblical and practical instructions such as these, I should be joining in full-throated singing no matter how well or poorly I’m able to sing. Then my voice will be united with the voices of others in communal utterances of praise, thanksgiving, confession, dedication, commitment, lament and response. When that corporate singing occurs our songs will communicate vertically and horizontally in a unified voice so compelling that they can’t possibly be silenced (Ps 30:12). So how can I keep from Singing?

 

How Can I Keep from Singing

My life flows on in endless song; Amid earth’s lamentation,

I hear the sweet, tho’ far-off hymn that hails a new creation;

Thro’ all the tumult and the strife I hear the music ringing;

It finds an echo in my soul, how can I keep from singing?

 

What tho’ my joys and comforts die, the Lord my Helper liveth!

What tho’ the darkness gather round; songs in the night he giveth!

No storm can shake my inmost calm while to that refuge clinging;

Since God is Lord of heav’n and earth, how can I keep from singing?

 

I lift mine eyes; the cloud grows thin; I see the blue above it;

And day by day this pathway smooths since first I learned to love it,

The peace of God makes fresh my heart, a fountain ever springing;

All things are mine, since I am His – How can I keep from Singing?[2]

 

[1] Reggie M. Kidd, With One Voice: Discovering Christ’s Song in Our Worship (Grand Rapids: Baker, 2005), 14.

[2] This hymn is Public Domain and was written by American Baptist minister, Robert Wadsworth Lowry.

Share

Feb 19 2020

Worship Word Wednesday

Share

Share

Feb 12 2020

Worship Word Wednesday

Share

Share

Feb 10 2020

Leave Worship Better than You Found It

Share

Most of us can still recall some of those not so gentle reminders from our parents as they prepared us for an unsupervised visit to the home of a friend. Exhortations such as “remember who you are” or “don’t act like you were raised in a barn” were a couple of their standard lines. But the one that continues to resonate with me was the challenge to “leave their home better than you found it.”

What if we had the same attitude as we gathered together for worship? To leave a worship service better than we found it means we have to be willing to shift the topic away from me and my story to God and his story. Leaving it better means we’ll have to concentrate more on what we can offer or give instead of what we demand and deserve. So instead of asking, “what’s in it for me” we must instead start asking, “what’s in it of me.”

Leaving it better will certainly require some sacrifices. Paul wrote in the twelfth chapter of Romans, “Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God – which is your spiritual worship.” Charles Thomas Studd was an English missionary who served in several countries including China, India, and Africa. He exemplified this living sacrifice through his motto: “If Jesus Christ is God and died for me, then no sacrifice can be too great for me to make for him.”

Sacrificing in order to leave it better means we’ll have to be more focused on how we can selflessly add to gathered worship rather than selfishly subtracting from it. That willingness to surrender or let go means we won’t really lose anything. We’ll just pass it on to something or someone else.[1] Once we grasp the depth of that living sacrifice, then we’ll certainly leave gathered worship better than we found it.

 

[1] Adapted from Mitch Albom, The Five People You Meet in Heaven (New York: Hyperion, 2003).

Share

Feb 5 2020

Worship Word Wednesday

Share

Share

Feb 3 2020

Worship That Jumps the Shark

Share

The idiom Jump the Shark originated from a 1977 episode of the sitcom Happy Days when a water skiing, leather jacket wearing Fonzie actually jumped over a shark. In its fifth season, the show adulterated its story line in an attempt to boost its ratings.

The idiom is now used as a pejorative reference to anything that arbitrarily implements processes, programs, or even the use of novelty just to stay fresh or relevant.

Worship can also jump the shark if we over innovate, over stimulate, or over imitate just to reach or keep congregants. So instead of worship renewal based on biblical, theological, and historical foundations, each Sunday then becomes an exercise in trying to surpass the creativity and sometimes novelty of the previous Sunday.

Our worship may have Jumped the Shark if…

• We’ve terminated a worship leader based on age or appearance.

• We’re depending on a musical style alone to save or grow our church.

• We select songs in response to complaints or compliments.

• We shelve songs composed before or after the previous decade.

• Scripture and prayer have been minimized to make room for more music.

• Worship is used just to set the table for the sermon.

• Leaders are doing worship for congregants instead of helping them do it.

• We convey worship starts and stops with our opening and closing songs.

• We imitate other churches without considering the culture of our own.

• Our leaders seem to be more like cheerleaders than worship leaders.

• We believe dressing up or dressing down ensures its success.

• We think what we sing and how we sing it determines if God shows up.

Share

Jan 29 2020

Worship Word Wednesday

Share

Share

Jan 20 2020

Is Your Church in Conflict? Come to the Table!

Share

communion

We often look for Chronos (man’s time) resources to resolve church conflicts. So we bring in mediators, read books together, plan conferences, schedule sermon series, and implement lists of best conflict resolution practices. What we often forget, however, is that Kairos (God’s time) resolution of conflict is already available at the Communion Table.

Paul spoke of Communion as the fellowship of sharing in the body and blood of Christ so it is something we do together (1 Cor. 10:16). And since the Table is the place for that kind of intimacy, it’s also the place where the absence of that intimacy is most painfully revealed.[1]

On the night of His betrayal and arrest Jesus prayed that all of us would be one just as He and the Father are one (John 17:1-2). The unity that Jesus spoke of is not only in our vertical relationship with him but also our horizontal relationship with each other.

The Corinthian Church was challenged to take a good, long look at what was going on in their hearts before participating in Communion. Paul wrote, “Let a person examine himself, and so eat of the bread and drink of the cup” (1 Cor. 11:28). So if we are preparing for and observing this ordinance regularly in a worthy manner based on those stipulations, then how could we possibly remain at odds with each other (1Cor. 11:27)?

Communion can remind us not only of what relational healing God offered in the past but what He promises to continue to offer in the future. Coming back to the Table more can encourage us to heal relationships this time when we might not have had the resolve to heal them last time. So if our church is in conflict, then why wouldn’t we want to come back there more often?

 

 

[1] Henri J. M. Nouwen, With Burning Hearts (Maryknoll: Orbis, 1994), 74-75.

Share

Jan 15 2020

Worship Word Wednesday

Share

Share

Jan 13 2020

Not All Those Who Wonder Are Lost

Share

Wonder: To question with a sense of doubt or uncertainty.

If doubters are expected to resolve their doubts outside of our worship services, then why would they want to connect with those worship services once those doubts are resolved. And if our public worship is not the place for that intimate soul transparency, then where is?

Three days after Jesus had been killed and buried, friends of the eleven disciples went to the tomb and found it empty. They encountered an angel who told them Jesus had been raised from the dead. The angel instructed them to meet Jesus in Galilee. So the disciples traveled to the mountain and when they saw Jesus, they worshiped, but some doubted (Matt 28:16-20).

The text doesn’t say, “some of them worshiped and others doubted.” They doubted even as they worshiped. And it was obvious that those doubts were not held in secret since Matthew recorded them. So their doubts didn’t preclude or exclude them from the public worship of Jesus.

So how did Jesus respond to their worship and doubts? The text says, “Jesus came near.” He didn’t just come near to those who had it figured out. He didn’t set aside the others until they got it figured out. He just came near. Then he commissioned them…all of them including the doubters to go and make disciples. And he ended his commission by reminding them that he would be with them, obviously with or without their doubts.

So if some of the disciples who physically walked with Jesus could worship the risen Lord face to face and still doubt, then why can’t we? Authentic worship must embrace and walk with those various seasons of people’s lives, including doubt. Jesus came near then and continues to now. And so must we.

“Doubt is a pain too lonely to know that faith is his twin brother.” Kahlil Gibran

Share

Jan 8 2020

Worship Word Wednesday

Share

Share

Jan 6 2020

The Theology of Hymns Versus Modern Worship Songs

Share

 

Theology is those truths that are taught by God, truths that teach us of God, and truths that lead us to God. Our congregations sing that theology every week in a variety of languages, contexts, cultures, and styles.

So we should choose songs that helps us sing that theology by asking if they quicken the conscience through the holiness of God, feed the mind with the truth of God, purge the imagination by the beauty of God, open the heart to the love of God, and devote the will to the purpose of God.[1]

Those deeper foundational questions, though,  often take a back seat to our first asking how those songs make us feel. When we base our selections on feelings alone, then our emotional connection to a favorite genre arbitrarily sets the standard for the theological value of all genres. Consequently, we then automatically label all those other genres beyond our favorite as theologically sub-standard.

Hymns or modern worship songs are not innately more theological just because we have an emotional attachment to one or the other. Modern worship songs are not more theological because they sound better with a band and multitracks. And hymns are not more theological because we can recall their texts and tunes or sing them in four-part harmony. Both hymns and modern songs can be and are theological as long as they reflect and respond to biblical text; connect the word of God to the people of God; help us sing the gospel; can be sung with doctrinal integrity; and encourage us to be doers and not just hearers.

It is indeed true that our hearts can often be stirred or softened individually through one favorite genre of worship songs over another. Those favorites can cause us to remember significant events or spiritual seasons. And those connections seem to help us better form and frame a deeper understanding of who God is.

But we must be careful never to assume that the musical and emotional connection that solidifies a deeper theological understanding for us is the only tenable musical and emotional option that can possibly solidify a deeper theological understanding for all.

The theology in our hymns or modern worship songs isn’t mutually exclusive. So instead of propping up one by maligning the other, we should be praying that the peace of Christ would keep them and us in tune as worship allies instead of adversaries. 

 

[1] Adapted from a quote by William Temple, Archbishop of Canterbury 1942-44.

Share

Dec 16 2019

Hymn Lines: 75 Devotional Thoughts by R.G. Huff

Share

If you are still looking for a unique Christmas gift for your family, small group or worship and music leaders let me recommend a new book written by my friend, R.G. Huff. As a prolific hymn writer and lyricist, R.G. has created a devotional book using hymn lines from some of the great hymns of various denominations.

Hymn Lines: 75 Devotional Thoughts Based on Lines and Phrases from Great Hymns and Songs of the Christian Faith is a compilation of thoughts, personal stories and musings from R.G.’s blog: hymnlines.blogspot.com. After five years of posting over 500 hymn line devotionals, R.G. has selected 75 of those unique postings for his book that is now available on amazon by clicking the following link: Hymn Lines: 75 Devotional Thoughts. You can also order Hymn Lines on R.G.’s website: worshiprx.com where he will even sign personal copies for you.

The featured hymn selections range from the very familiar to the more obscure. The foundation for each devotional is a line or phrase that when lifted from the larger poem seems to speak for itself. Each of these texts provides a devotional thought especially appropriate for those who love the theological depth of those great hymns of our Christian faith.

I have my copy and would encourage each of you to get yours too. And as we recall some old hymn lines and learn some new ones let’s remember the exhortation of Paul that the words of Christ would dwell in us richly as we teach and admonish each other through those psalms, hymns and spiritual songs (Eph. 5:19).

Share

Dec 2 2019

An Argument for Punctuation in Projected Song Lyrics

Share

Adding punctuation to our projected text offers road signs and symbols that help frame the rhythm, flow, and phrasing of the story or poem we are singing. Most of us learned and have followed these non-verbal cues since elementary school.

A comma can tell singers where to pause for emphasis, but also indicates when a statement or question is not yet complete. A period shows singers when a verse, chorus, or phrase has ended. Additional punctuation helps singers emphasize or deemphasize certain words that might elevate or minimize theological implications. Singers might miss some of those spiritual emphases without those markers. Consequently, how would they know if what they are singing is asking a theological question or answering a doctrinal statement?

Since many of us will be singing Advent and Christmas Carols in the coming weeks you’ll see below a couple of examples of how adding or deleting punctuation can change the theological understanding of familiar carols:

So bring Him incense gold and myrrh

Come peasant king to own Him

So bring Him incense, gold, and myrrh,

Come, peasant, king, to own Him;

Without punctuation we are left confused with the peasant king oxymoron. With punctuation we understand that Christ is available to all, including peasants and kings.

God rest ye merry gentlemen

Let nothing you dismay

God rest ye merry, gentlemen,

Let nothing you dismay,

Rest you merry was a Shakespearean idiom that expressed good cheer or peace. Without punctuation it appears that the gentlemen are already merry. But with the appropriate punctuation the plea is actually for God to bring the gentlemen peace so that nothing will dismay them.

The argument that many of our songs are poetry, and consequently shouldn’t be expected to follow the same strict punctuation guidelines as prose is a valid one. But poetry doesn’t usually eliminate punctuation altogether, it instead uses it artistically to highlight the text.

Some worship leaders might be able to direct us vocally and instrumentally when those road signs are missing, but not all possess those abilities. And if we are truly trying to lead our congregations into participative instead of passive worship, then wouldn’t it make sense for leaders not to do for congregants what they already learned to do for themselves at a young age?

It is certainly easier not to add punctuation when we are preparing song slides for our worship services. But is ease what we are called to when we’re trying to encourage our congregants to leave with those texts and tunes in their hearts and on their lips for continuous worship. Punctuation can help them take those formative lyrics home with biblical and theological accuracy.

Share

Nov 25 2019

Are You Called to Lead Worship?

Share

What is compelling you to be a worship leader? Are you leading because you love to play and sing; because it is a great way to supplement your income or provide for your family; because of the notoriety of being on the platform; because you have a music degree but don’t want to teach school; or because you don’t really know how to do anything else? If these are reasons why you are leading worship, then it’s possible your compulsion might be out of convenience instead of calling.

God’s call gives us a task that is more than a role. It involves our entire being, not just our musical talent in service to the Lord. So it is a call to being as well as doing.[1] None of us alone in our own talent can claim to possess such commitment to God and compassion to men; such knowledge of faith and the ability to impart it through our worship leading; such maturity in godliness and wisdom in guiding others. Only Jesus gives that Spirit in full measure to those who are called.[2]

We don’t even have a call to worship leadership that was not first a call to Christ.[3] Worship leadership is not given to us for our talent to be elevated. Our talent is given to us for our worship to be elevated.

Convenience may fit well with a person’s plans or abilities. It is comfortable and readily accessible. And it is suitable and favorable to one’s own needs so it can often be accomplished without divine assistance. Convenience is a vocation or occupation in the mean time.

Calling, on the other hand, is a personal invitation from God to carry out a unique task. It is a strong inner impulse prompted by a divine conviction that often requires sacrifice. Calling is a ministry or mission for a lifetime. Consequently, it’s not always convenient.

So again, what is compelling you to be a worship leader? Convenience responds to that question with, “This is what I was trained to do.” Calling responds with, “This is what I was created to do.”

 

[1] Edmund P. Clowney, Called to the Ministry (Phillipsburg: P&R Publishing, 1976), 10.

[2] Ibid., 67.

[3] Ibid., 5.

Share

Nov 18 2019

10 Things Our Worship Songs Can’t Do

Share

10 Things Our Worship Songs Can’t Do

  • They can’t cause or cure our church conflicts.
  • They can’t grow or kill our church.
  • They can’t be contained in one genre or style.
  • They can’t begin or end our worship.
  • They can’t take the place of worship service Scripture.
  • They can’t cause us to worship.
  • They can’t prop up our bad theology.
  • They can’t take the place of worship service prayer.
  • They can’t usher us into the presence of God.
  • They can’t be our only act of worship.
Share

Nov 13 2019

Worship Word Wednesday

Share

Share

Nov 11 2019

Music May Be Killing Intergenerational Worship

Share

multigenerational

How can congregations expect to have healthy intergenerational worship on Sunday when they segregate by age in all of their other ministries throughout the week? Then the only time various generations connect is during an hour on Sunday around songs one generation or the other doesn’t particularly like. So if they are depending on the music of that one-hour as the solitary driver of intergenerational worship, then it can’t help but get the solitary blame when conflict arises.

What if, instead, all generations made an attempt to connect first by learning to love, respect and defer to each other outside of the worship service? Couldn’t those relationships that develop outside of our services then positively impact the relationships inside those services as well?

A healthy integration of the generations may not occur in worship until leaders are willing to lead dispersed intergenerational worship before attempting to lead gathered intergenerational worship. Here are some suggestions:

  • Lead them to pray for and with each other. Praying for and with each other is not just praying for another generation to change its mind. Praying for and with each other requires communication, vulnerability, honesty, trust, brokenness and selflessness.
  • Lead them to read Scripture to and with each other. Scripture must be the foundation of intergenerational worship. Nothing softens the heart of a grandparent more than to hear his/her grandchild read the word of God.
  • Lead them to share ministry together. Shared ministry requires sacrifice, humility and an investment of time and trust. Serving others together encourages and generates unity that our music sometimes can’t.
  • Lead them to play together. Those relationships exemplified by the Acts 2 church of spending time together, having everything in common, breaking bread in their homes and eating together with glad and sincere hearts is often a foreign relationship beyond our own generation.
  • Lead them to the Table together. We keep trying to manufacture unity that is already available at the Lord’s Supper Table. Communion is waiting for all generations there.
  • Lead them to sing together. If unity is the basis of intergenerational worship during the week, then unity will yield intergenerational worship on Sunday. When that occurs, how can we keep from singing our various songs together?

Maybe before we try to unify our worship musically…
we should first try to unify our generations relationally.

Share

Nov 6 2019

Worship Word Wednesday

Share

Share

Nov 4 2019

Urban Myth

Share

 

There is sometimes a perception that the worship of a larger urban church is better because its size and metro location allows for a deeper pool of musicians and a higher quality of musicianship. So smaller rural church worship is often seen as a mediocre representation or a couple of steps behind and a few notches below its urban counterparts.

Urban and rural worship comparisons such as these might actually be true if the only standard by which our worship is measured is the level of our musicianship and availability of capable players and singers.

A standard is the basis or model to which something else should be compared. It is something set up and established by authority as a rule for the measure of quantity, weight, value or quality.

Scripture speaks to standards by which our worship should be measured on several occasions. The prophet Micah condemned Israel’s dishonest, corrupt, and meaningless worship by pointing out that God’s standard is doing justice, loving mercy and walking humbly (Micah 6:8).

Jesus outlined the standard by commanding us to love God with all our heart, soul, mind and strength and love our neighbor as we love ourselves (Mark 12:30-31). And Paul wrote that the standard is offering our bodies as a living sacrifice (Rom. 12:1).

Meeting these and other biblical standards for good worship doesn’t mean we are willing to settle for musical mediocrity or a lack of preparation. All churches, in fact, urban or rural must constantly strive to create something unbelievable with the music and musicians they have available to them.

But according to Scripture the standard by which our worship is measured as good or better is not the quality of our music or availability of musicians. It is instead the condition of our hearts. So the quality of worship that is based on that standard can be met just as readily in smaller rural churches as it can in larger urban churches.

Share

Oct 30 2019

Worship Word Wednesday

Share

Share

Oct 14 2019

Top 10 Worship Word Wednesday Quotes

Share

I have been posting a weekly Worship Word Wednesday for a year. These are stand-alone quotes taken from my weekly Worship Evaluation Blog or my teaching notes and other writing projects. The following are the top 10 quotes from this last year according to analytics, shares, comments, likes or reposts.

1.

2.

3.

4.

5.

6.

7.

8.

9.

10.

Share

Oct 9 2019

Worship Word Wednesday

Share

Share

Oct 7 2019

Give Music a Rest!

Share

Musical rests indicate the absence of sound but not the end of the music. Rests add depth and emotion to a musical score through the use of silence. They create and relieve tension. They allow the players and singers to pause and take a breath before the next difficult musical passage. The silence of a rest creates a temporary break in the action and keeps the notes from being strung together in breathless chaos. So playing music without rests is like driving a car without brakes.

We rely on the sound of our music and words of our songs to manage and control others. A frantic stream flows from us in an attempt to straighten others out. We want so desperately for them to agree with us, to see and even sing things our way. We evaluate, judge, condemn and devour congregants with our notes. Silence as one of the deepest spiritual disciplines puts a stop to that.[1]

Scripture is certainly not silent on silence… “That’s enough! Now know that I am God” (Ps. 46:10). “Don’t be quick with your mouth or say anything hastily before God, because God is in heaven, but you are on earth. Therefore, let your words be few” (Eccles. 5:2). There’s “a time for keeping silent and a time for speaking” (Eccles. 3:7).

John Ruskin, a Victorian era English art critic said this of the silence of music and rests:

There is no music in a rest, but there is the making of music in it. In our whole life-melody the music is broken off here and there by rests, and we foolishly think we have come to the end of the tune. God sends a time of forced leisure, sickness, disappointed plans, frustrated efforts and makes a sudden pause in the choral hymn of our lives, and we lament that our voices must be silent, and our part missing in the music which ever goes up to the ear of the Creator. Not without design does God write the music of our lives. But be it ours to learn the tune, and not be dismayed at the rests. They are not to be slurred over nor to be omitted, nor to destroy the melody, nor to change the keynote. If we look up, God Himself will beat the time for us. With the eye on Him, we shall strike the next note full and clear.[2]

Worship is a divine conversation that requires not only the sound of our voices and instruments but also the silence of our hearing and listening. Our worship music noise can mute the distinct voice of God that is often only discernible in the silence. In the midst of our self-generated noise, we can miss his healing, comforting and encouraging words of hope such as “I am with you, well done, you are forgiven and I am weeping with you.”

Making noise as our only offering can create monological worship. One-sided sound can monopolize the conversation. But the foundation of meaningful worship is instead dialogical. Dialogue is an interactive exchange of two or more participants. Healthy conversations include a balance of discussion and response, listening as well as speaking.

Since God began the conversation and graciously invited us to join Him in it, our worship could then be enhanced and renewed when we stop trying to monopolize that conversation with our responsive noise only. So in order to again hear and listen to God’s side of the conversation, maybe it’s time to concur with Samuel in our services of worship, “Speak, LORD. Your servant is listening” (1 Sam. 3:9).

 

[1] Richard J. Foster, Freedom of Simplicity: Finding Harmony in a Complex World (New York: HarperOne, 2005), 68.

[2] E.T. Cook and Alexander Wedderburn, eds., The Works of John Ruskin (New York: Longmans, Green and Co., 1903), 247.

Share

Sep 25 2019

Worship Word Wednesday

Share

Share

Aug 19 2019

Hooked on a Feeling

Share

When some congregants gather for worship they are waiting for a feeling to occur externally instead of responding to a relationship that already exists internally. So if that feeling is not stirred because they don’t know or particularly like the songs, they can even leave the worship service believing worship couldn’t and didn’t occur.

Consequently, worship leaders in those churches are sometimes admonished to re-create divine moments, events or even complete seasons based almost completely on the feelings originally stirred so those congregants can feel them again…and call it worship.

The heart is often a symbol of our emotions…how we feel. When we have a relational breakup we often say our heart is broken; when we are grieving we often say we are heavy hearted; and when we are happy we often say our heart is full.

Our hearts can indeed be stirred emotionally in worship. Not because of what our songs do to us, but instead because of what Christ has already done in us. So loving God with all our heart means worship occurs from the inside out, not the outside in.

Worship contingent on a musical experience that just stirs our feelings may not be worship at all. Thomas a Kempis said it this way, “A good devout person first arranges inwardly the things to be done outwardly.”

Share

Aug 14 2019

Worship Word Wednesday

Share

Share

Aug 5 2019

Worship Leader: Performer, Promoter or Partner?

Share

Worship is something our congregations do, not something that is done for them. So if we never involve them as more than casual bystanders while we read, speak, sing, play, pray, testify, lead, mediate, commune, baptize, confess, thank, petition and exhort, then how can we expect them to transform from passive spectators to active participators?

Can you imagine gathering your hungry family around the dinner table just so they can watch you eat? Even though they are sitting at the table while you intimately experience and even skillfully explain each course with mouthwatering poetic language, they are still hungry passive observers. As good as the food might be, they aren’t eating it. A performer presents for or to an audience. Worship leading performers eat while others watch.

Or can you imagine gathering your hungry family around the dinner table just so you can watch them eat? You have planned and prepared a feast all week long so their hunger might be satisfied. Even though you aren’t eating, you are content in knowing you are feeding them. A promoter is a facilitator who helps others achieve their objectives while remaining neutral. Worship leading promoters facilitate while others eat.

Now imagine gathering your hungry family around the dinner table just so you can all eat together. You have planned and prepared a feast because you are all hungry. You encourage them to eat and they encourage you to eat. Your hunger isn’t satisfied until theirs is and vice versa. Partners are united or associated with others in the same actions, activities or purposes. Worship leading partners eat together.

As worship leaders we are not proxies, surrogates or intermediaries. We do indeed facilitate, prompt, prod, remind and encourage congregants to worship more, but we can’t do it on their behalf. So worship leadership is not what we do to or for our congregation; it’s what we do with them.

Share

Jul 29 2019

7 Questions Before Introducing a New Worship Song

Share

questionsInstead of asking if a new song fits the musical style of our church, we must first ask if it will connect the Word of God to the people of God. Until we begin to ask biblical and theological questions of our new songs before we introduce them, we’ll continue trying to create worship renewal through musical tastes alone. If we want to truly discern and discover new songs to help our congregation worship, we have to begin by asking better questions.

  • Does it reflect and respond to biblical text?

We must constantly ask if our song texts are theologically sound and if they affirm Scripture as foundational. Songs that do not provoke us to respond to and reflect on the Word must always be suspect.

  • Will it connect the Word of God to the people of God?

The dialogue of worship is formed when God’s Word is revealed. This revelation then causes the people of God to respond through the prompting of the Holy Spirit. The result is a vertical conversation with God and horizontal communion with each other. When this dialogue occurs our songs are communally uttered conversations with God.

  • Does it speak the Gospel?

Every song we sing must invite the congregation and guests to be a part of God’s story through Jesus Christ. Our songs should help us understand what God is doing in and through our lives in the name of Jesus. Those songs must sing of the ongoing and enduring work of Jesus. And they must constantly remind us of the great mystery of our faith that Christ has died, Christ is risen and Christ will come again.

  • Is its text easy to follow and sing?

If congregants can’t follow and sing our songs, then how can we expect them to respond through them? Archaic or colloquial text should be filtered. And biblical texts should be evaluated for their healthy marriage with melodies that are accessible and singable to various generations, tribes and tongues.

  • Will we be able to sing it with doctrinal integrity?

Songs must communicate biblically, theologically and doctrinally. Those songs must be sung with the integrity of adequate external preparation and presentation that springs forth from internal conviction. It must be evident that our songs reflect what we believe and practice. So our lives must replicate the songs we sing even when we aren’t singing them.

  • Will it engage more than our emotions?

Scripture encourages us to love the Lord our God with all our heart, soul, mind and strength. Songs that just stir the emotions are incomplete; Songs that do not begin from the depth of our soul are often trite; Songs that don’t require us to think are shallow; and Songs that don’t ask us to use our bodies as a living sacrifice in acts of service are selfish. So our songs must be sung from our entire being.

  • Will it encourage action?

Our songs must not only inspire us through hearing and singing but also challenge us in our doing. They must not only inform the congregation but also engage them. Singing our songs should cause us to ask what we are going to change as a result of singing them. Singing in here is not enough until our songs also impact who we are out there by challenging us to love our neighbors as we love ourselves.

Share

Jul 22 2019

Stop Blaming Music for Worship Conflict

Share

One Trick PonyWe often blame music for what only a healthier biblical theology of worship can fix. The sole emphasis on music as the primary worship offering may have actually hindered worship understanding and exacerbated worship conflicts.

The origin of the idiom “One Trick Pony” goes back to the days of the traveling circus. A trained pony or small horse was used as a main circus attraction. Without any other acts or animals, these small circuses were often criticized as only offering a one-trick pony.

The idiom is now used to identify a person or organization that only does one thing. And it often suggests an inflexibility or inability to learn or consider anything else.

Music has devolved into worship’s one trick pony. We’ve dressed it up, dressed it down, changed its direction and adjusted its speed. We’ve even tried a younger rider for the pony. But it’s still the same trick. Music is an expression given to us so that we might offer it to God in worship. But it isn’t the only expression.

Scripture

Worship begins with the Word, not our song set. Scripture must be frequently and variously read and allowed to stand on its own. Biblical text must organically yield our songs rather than serving as fertilizer for our own contrived language.

Prayer

Worship service prayer has been relegated to the role of a service utility infielder. It is often plugged into worship service holes as a musical connector rather than a divine conversation that actually gives us a reason to sing in the first place.

Lord’s Supper/Communion/Eucharist

Congregations try to create community in their song sets that already exists and is waiting for them at the Table. Observing this ordinance as supplemental instead of foundational might cause us to miss the vertical Communion with Christ through partaking of the elements; and the horizontal Communion with each other unified in our identity and relationships only present there.

The Arts

Churches that won’t take the risks to provide a venue for creatives to express art beyond predictable musical expressions will lose them to places that will. Art beyond music is often seen as an extra offering meant for those who can resonate with it, rather than something essential to the shaping of our faith and worship expressions.[1]

As worship leaders we must be willing to educate, enlighten and exhort our congregations to move beyond music as our only worship contribution. And when we do, maybe it will alleviate the pressure on music to serve as the solitary driver of worship renewal and consequently diminish its solitary blame for worship conflict.

 

[1] Adapted from Robin M. Jensen, The Substance of Things Seen: Art, Faith, and the Christian Community (Grand Rapids: William B. Eerdmans, 2004), 2.

Share

Jul 17 2019

Worship Word Wednesday

Share

Share

Jul 8 2019

The False Dichotomy of Choosing Worship Sides

Share

dividedA false dichotomy is the belief that if one thing is true, then another one can’t be. This comparison is typically used to force a selection between one side or another by making the assumption they are two opposing positions. So either/or options are initiated in order to elevate one side over the other or to coerce participants to choose.

Even after a couple of decades, opposing or contrasting views are still being openly expressed and written about when it comes to worship styles, especially hymns or modern worship songs. Those dialogues perpetuate either/or dichotomies by attempting to elevate one side at the expense of the other. The use of all encompassing statements such as “modern worship songs are trite” or “hymns are archaic” continue to perpetuate the conflict. And those 7-11 monikers and old time religion epithets that are neither funny nor accurate exacerbate the right/wrong and good/bad worship comparisons that are still dividing churches.

Defending one by criticizing the other is actually an act of self-defense so it’s usually preferential, not theological. Attempting to protect our favorite hymns or modern worship songs by vilifying the other can actually have the opposite effect of marginalizing the one we are trying to protect. If they really need our feeble attempts to prop them up, then are they actually viable options? If, however, both can stand on their own merit as many of us believe they can, then they will endure in spite of our criticisms and defenses.

We have a tendency to compare and contrast God’s artistry based on our own musical history, practical experiences and preferences. So limiting art to only what we know and like assumes He only likes what we know. False worship dichotomies discount God’s calling for us to create and offer new art in response to His diverse revelations. And since those callings are so unique to our contexts and cultures, how can our new art responses be contained in one generation or genre?

Modern worship songs or hymns and what follows them are here to stay. So instead of defending one by maligning the other, we should be praying that the peace of Christ would keep them and us in tune with each other. And we should pray that our unity instead of theological and stylistic aspersions could lead us to places way beyond our previous identities and imaginations.

Hymns and modern worship songs aren’t mutually exclusive, so it is not necessary to choose one over the other. And as long as we are filtering them according to theology instead of partiality they can both live in harmony and compatibility as worship allies instead of adversaries. When they do we’ll discover what it means to glorify the God and Father of our Lord Jesus Christ together with one mind and one voice (Rom 15:6).

Share

Jul 3 2019

Worship Word Wednesday

Share

Share

Jul 1 2019

Reclaimed Worship

Share

It is en vogue to reclaim and repurpose old wood for new building projects. Reclaimed wood has a rich history and character that newer wood products haven’t yet earned. The beauty of its durability and seasoned strength tells a story that only time can replicate. Using reclaimed wood keeps the past alive even when rebuilding is necessary.

As churches consider the future they sometimes realize the need for renewing and reimagining their worship. In doing so, they often assume it will require incorporating something completely new. So instead of reclaiming and repurposing older methods and practices they instead use the finesse of a wrecking ball to swing wildly at existing practices. The result is often the complete destruction of the worship structures and relational foundations that took decades to build.

So instead of just asking, “what’s broken and how do we fix it” congregations should also be asking, “what’s working and how can we do more of it.”[1] Maybe the worship changes most of our churches need should not occur by demolishing and discarding our existing practices, but instead by deconstructing or reclaiming some of them.

Demolition is the most expedient method of tearing down an existing structure in order to ensure that the ensuing structure bears no characteristics of the original structure. It takes what was and completely destroys it.

Deconstruction, conversely, is the systematic and selective process of taking a structure apart while carefully preserving valuable elements for re-use. It saves those materials within an existing structure and repurposes them for a new life. Deconstruction reclaims some of those elements that still have value for the future.

So reclaiming worship means that even when change is necessary we take the time to recognize those foundations and practices that still have value so we can repurpose them as useful building materials for the future.

 

[1] Chip Heath and Dan Heath, Switch: How to Change Things When Change Is Hard (New York: Broadway Books, 2010), 55.

Share