Sep 23 2020

Worship Word Wednesday

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Sep 21 2020

Cheap Worship

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The following is an excerpt from my new book, Better Sundays Begin on Monday: 52 Exercises for Evaluating Weekly Worship, Copyright ©2020 by Abingdon Press.

Print and E-Version copies are available at: Amazon, Barnes & Noble, GoodreadsBooks A MillionCokesbury, and Christian Book.

When Jesus engaged the Samaritan woman at the well, the conversation moved from the physical (thirst) to the spiritual (living water). She attempted to change the subject back to the physical of the where and how of worship, but Jesus turned the conversation again to her spiritual condition and the who of worship: “God is spirit, and it is necessary to worship God in spirit and truth” (John 4:24).

Once the woman encountered and acknowledged Jesus, she joined his conversation instead of expecting him to join hers. This divine encounter inspired her to sacrifice the self-serving agenda that originally brought her to that place. She left her water pot and went into the city and said to the people, “Come and see a man who has told me everything I’ve done! Could this man be the Christ” (John 4:29)?

The result of the Samaritan woman’s worship response was, “Many Samaritans in that city believed in Jesus because of the woman’s word when she testified, ‘He told me everything I’ve ever done’” (John 4:39).

In the book of Romans, Paul focused on the divisions by which we segregate ourselves. In the twelfth chapter he wrote, “So, brothers and sisters, because of God’s mercies, I encourage you to present your bodies as a living sacrifice that is holy and pleasing to God. This is your appropriate priestly service” (Rom. 12:1). Sacrifice is surrendering for the sake of something or someone. It is the act of giving up, offering up, or letting go. A baseball bunt is a sacrifice for the sole purpose of advancing another runner. Executing this sacrifice is called laying down a bunt.

We go to great lengths and personal expense to make sure our children and grandchildren have the best clothes, schools, lessons, and coaches. We begin economizing and genericizing the moment they are born in order to save money and set it aside for the best of college educations. We surrender our own personal wants, preferences, and even needs so that they will have everything necessary for a successful future. In fact, most of us would literally give our own lives for our children and grandchildren because no sacrifice is too great—except maybe when we’re asked to sacrifice our worship music preferences.

Sacrificing our preferences often requires us to adjust generationally and relationally. Terry York and David Bolin wrote, “We have forgotten that what worship costs is more important than how worship comforts us or how it serves our agendas. If worship costs us nothing but is fashioned to comfort our needs and preferences, it may not be worship at all.”[1]

TEAM DISCUSSION QUESTIONS

  • What are we as worship leaders willing to sacrifice as our spiritual act of worship?
  • How might the way we select and lead songs be contributing to an attitude of worship comfort instead of cost?
  • How can we make sure we are not asking the same generations or cultures always to be the ones who sacrifice the most?
  • How do we keep the cultural attitude of entitlement out of our worship services?

 

[1] Terry W. York and C. David Bolin, The Voice of Our Congregation: Seeking and Celebrating God’s Song for Us (Nashville: Abingdon, 2005), 112.

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Sep 14 2020

Worship Experience…An Oxymoron

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The following is an excerpt from my new book, Better Sundays Begin on Monday: 52 Exercises for Evaluating Weekly Worship, Copyright ©2020 by Abingdon Press.

Better Sundays Begin on Monday is scheduled to be released tomorrow, September 15. Print and E-Version copies are available at: Amazon, Barnes & Noble, GoodreadsBooks A MillionCokesbury, and Christian Book.

Marketing is an intentional process of identifying who the consumer is, determining the wants and needs of that consumer, and offering a product that satisfies those wants and needs in order to secure their loyalty.

Marketers have realized that consumers no longer just want to buy a product; they also want to buy an experience with that product. In fact, sometimes the experience is much better than the product. Think about some of those pizza arcades where you celebrated your children’s birthday. Fortunately the experience was memorable; the pizza certainly wasn’t. Instead of just purchasing a cup of coffee, many of us also now want the experience of purchasing a cup of coffee. We are even willing to pay extra for the sights, sounds, and smells of that experience. It’s an added bonus to that experience when the barista knows your name.

Social media has contributed to an experiential consumerism marketing culture in which our posting experience is enhanced by the number of likes, shares, retweets, or comments. Those of us who are social media aficionados have learned how to market our posts to encourage a more favorable experience. Some of us plan and lead worship the same way.

In an effort to entice more participation, churches offer worship service preferential experiences to get consumers in the door, sometimes even at the expense of quality or honesty. These marketing headlines attract visitors with words such as traditional, contemporary, blended, friendly, family, fellowship, multisensory, relevant, modern, casual, classic, or even coffee. But when guests realize worship is something you give, not something you get, how will we encourage them to stay? If we market just by catering to experiential tastes, what will we offer when their tastes change?

We can experience a fine meal. We can experience a baseball game, concert, or amusement park. An experience is an event or occurrence. We even call what we do on Sunday a worship experience. But an experience is something that is done to us or for us. Worship is something we do.

We don’t experience worship . . . we experience God. Our response to that experience is worship. We can experience the many facets of God inside or outside a worship service, but the experience or encounter is not worship, our response is. A worship service built on an experience alone is incomplete if it never allows us an opportunity to respond.

Depending on worship as an experience can cause us to be satisfied with the sensations elicited by that experience. Consequently, we might select and sing certain songs or even styles of songs because of the experience and then never move beyond that experience to worship. Again, as with social media posts, there is a danger that we might select our songs and sermons in response to positive, negative, or no feedback. And if those songs and sermons don’t create and re-create that same experience each week, we can leave a worship service believing worship couldn’t and didn’t occur.

TEAM DISCUSSION QUESTIONS

  • How can we offer creative worship opportunities without our services deteriorating into experiential consumerism?
  • What is the difference between experiencing worship and experiencing God?
  • How can we demonstrate to our congregation the difference between God’s revelation and our response?
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Sep 9 2020

Worship Word Wednesday

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Sep 7 2020

Songs That Preach

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The following is an excerpt from my new book, Better Sundays Begin on Monday: 52 Exercises for Evaluating Weekly Worship, Copyright ©2020 by Abingdon Press.

Better Sundays Begin on Monday is scheduled to be released next week on September 15. Print and E-Version copies are available at: Amazon, Barnes & Noble, GoodreadsBooks A MillionCokesbury, and Christian Book.

Preaching is the act of publicly proclaiming, teaching, or making something known. It exhorts, exposits, affirms, corrects, advocates, instructs, responds, and applies. The act of preaching communicates to us, for us, and through us.

A sermon is preached to address and expound on the biblical, theological, doctrinal, and moral issues that impact every generation of every congregation each and every day. And this connectional discourse is intended to challenge those congregants not only to embrace these truths individually but also corporately.

So if the worship songs we select aren’t complementing, resonating, and emulating these same characteristics, we probably need to select different songs. In other words, our songs must also preach.

The Preaching Characteristics of Our Songs

  • Our Songs must reflect and respond to biblical text.

Scripture must organically yield our songs instead of just fertilizing our own contrived language. We must constantly ask if our song text is theologically sound and if it affirms Scripture as central. Songs that do not provoke a response to the Word don’t preach.

  • Our Songs must connect the Word of God to the people of God.

The dialogue of worship through our songs is formed when God’s Word is revealed. This revelation 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 others. Our songs are the communally uttered words of God.

  • Our Songs must 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 up to in and through our lives in the name of Jesus. Those songs must sing of the ongoing and enduring work of God through his son, Jesus Christ. And they must constantly remind us that Christ has died, Christ is risen, and Christ will come again.

  • Our Songs must be easy to follow and understand.

If congregants can’t follow our songs, then they have difficulty finding value in those songs and consequently can’t be influenced and moved to respond to them and through them. Archaic or colloquial text should be filtered and melodies should be evaluated for singability. Songs that are difficult to follow contribute to ineffectual song sermons.

  • Our Songs must be sung with integrity.

Songs that preach communicate biblically, theologically, and doctrinally. Our songs must be sung with the integrity of adequate external preparation that springs forth from internal conviction. It must be evident that our songs reflect what we believe and practice. Lives must replicate the texts we sing even when we aren’t singing them. Songs sung with integrity engage and express biblical text with inspiration and conviction.

  • Our Songs must engage more than 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.

  • Our Songs must encourage action.

Songs must not only inspire us through our hearing 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 is 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. So the songs we sing in our worship service must lead us to acts of service as worship.

“Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts.” Colossians 3:16

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Sep 2 2020

Worship Word Wednesday

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Aug 31 2020

Bandwagon Effect

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The following is an excerpt from my new book, Better Sundays Begin on Monday: 52 Exercises for Evaluating Weekly Worship, Copyright ©2020 by Abingdon Press.

Better Sundays Begin on Monday is scheduled to be released in a couple of weeks on September 15. Print and E-Version copies are available now for Pre-Order at: Amazon, Barnes & Noble, GoodreadsBooks A MillionCokesbury, and Christian Book.

During the nineteenth century, an entertainer named Dan Rice traveled the country campaigning for President Zachary Taylor. Rice’s bandwagon was the centerpiece of his campaign events, and he encouraged those in the crowd to “jump on the bandwagon” and support Taylor. The campaign was so successful that Taylor was elected president, prompting future politicians to employ bandwagons in their campaigns in hopes of similar results.[1]

The idiom “jumping on the bandwagon” suggests following the crowd for the excitement of the event rather than any firm conviction in its direction or truthfulness. In other words, jumping on without considering all of the contexts, circumstances, or consequences. The bandwagon effect occurs when the application of beliefs, ideas, fads, or trends increases the more others have already adopted them. Churches even have the tendency to espouse certain behaviors, styles, or attitudes just because it seems like everyone else has. The implication being that since it is right for so many others, it must also be right for us.

Jumping on the bandwagon explains why there are fashion trends. During sports championships it is evident in the increase of fans. In health it shows up in the latest diet or fitness craze. In social media it is obvious in the number of app or platform downloads. In music it is measured by online rankings. And in worship it is usually apparent in the song set. The theological implication of a church that jumps on the latest worship bandwagon is that it sometimes ignores or overrides its own beliefs, cultures, or contexts just because others are doing it.

It is true that congregations often need to make and should be making regular worship adjustments, including the latest songs, styles, or technological tools. But instead of always being early adopters and jumping without considering circumstances and the potential consequences, those congregations should instead be discerning and determining their worship practices by praying together, reading Scripture together, coming to the Lord’s Table together, mourning together, rejoicing together, sharing ministry together, playing together, and then finally singing their song sets together.

TEAM DISCUSSION QUESTIONS

  • How do we determine when and how often to try new things in our worship context?
  • What filters can we put in place to ensure we aren’t just jumping on the latest worship trend?
  • How can we determine if what is popular in other churches is appropriate for our church?
  • Is there a way for our team to consider all the circumstances or potential consequences before we actually jump into something new?

 

[1] Adapted from Michael Gearon, “Cognitive Biases—The Bandwagon Effect,” Medium, September 9, 2018, https://medium.com/@michaelgearon/cognitive-biases- social-proof-the-bandwagon-effect-42aa07781fcc.

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Aug 24 2020

Decentralized Worship

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Worship isn’t just our response to God’s revelation through the songs we sing on Sunday, it’s also our response through the rhythms and harmonies of life on Monday. So, if we learned anything through this season of scattered and regathered worship it was the necessity of focusing more on decentralizing our worship.

In business, decentralization is when the activities or actions of an organization are distributed and delegated away from a single administrative center to other locations. Decentralization grants some degree of autonomy and even authority but it also requires a high level of trust since those activities and actions are more difficult to control.

Centralized worship often relies on one or a select few to plan, prepare, and implement the worship systems of a congregation. So, decisions and processes are determined hierarchically and disseminated corporately. Most churches members and leaders found this type of worship planning and implementation much more difficult while worshiping online.

Centralization can hold a congregation captive to style, tradition, form, and structure. It has the tendency to direct, regulate, contain, moderate, and restrain. Centralized worship is indeed cleaner since it retains the power to hold things in check. But that also means it requires a gatekeeper(s).

Decentralizing worship can’t and shouldn’t take the place of a congregation gathering together to respond to God’s revelation in one voice. But if our only voice is that one hour on Sunday, then what are we doing the other 167 hours of the week?

Some church families have those moving stories of multiple generations singing and even dancing together while watching their recorded and/or streamed services throughout the week. Family worship conversations that rarely seemed to occur previously in response to centralized worship often surfaced in response to the spontaneity of decentralized worship.

When it was necessary to decentralize many congregants realized, perhaps for the first time, that the worship gate is always open. It helped them discover their worship didn’t have to be contained in a single location, context, culture, style, artistic expression, or vehicle of communication. Many of those congregants also realized during this season that decentralized worship can be messy so most had to learn how to live with the mess.

Hopefully, what we learned through this season won’t be lost when things get back to normal, whatever normal will be. And hopefully, even though decentralization was not a choice during this season, we have realized worship is not just something we do on Sunday but also who we are during the week.

Centralized and decentralized worship are both biblical and necessary if we are to faithfully love God and love our neighbors as we love ourselves. One can’t survive without the other. So as good as our worship might have gotten in here before the shutdown, we were forced to acknowledge during the shutdown that it was incomplete until it also included how we worshiped out there.

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Aug 19 2020

Worship Word Wednesday

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Aug 17 2020

Worship Cause and Effect

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The following is an excerpt from my new book, Better Sundays Begin on Monday: 52 Exercises for Evaluating Weekly Worship, Copyright ©2020 by Abingdon Press.

Better Sundays Begin on Monday is scheduled to be released in less than a month on September 15. Print and E-Version copies are available now for Pre-Order at: Amazon, Barnes & Noble, GoodreadsBooks A MillionCokesbury, and Christian Book.

Worship doesn’t invite God’s presence; it acknowledges it. God has called us out of darkness into his amazing light that we may speak of his wonderful acts (1 Pet 2:9). The Father is looking for those who worship him in spirit and truth (John 4:23). God initiates, and we respond.

Cause and effect is a relationship in which a person, action, or thing makes another event, action, or thing occur. A cause must always precede an effect in order for that effect to occur. So the effect is then a consequence of the cause. A model for this cause-and-effect worship understanding is found in Isaiah 6:1-8. The holiness of God is revealed to the prophet Isaiah (cause), and his natural worship response is contrition (effect), “Mourn for me; I’m ruined!” (Isa 6:5). God revealed his mercy (cause), and Isaiah’s worship response is service (effect), “I’m here; send me” (Isa 6:8). So if our worship responses are the effect, then it is not possible for those worship actions to also be the cause.

What we sing or how we sing it can’t cause a response because it is the response. God’s revelation can’t be generated by the effect since the effect is a response to the cause. As good as our various worship actions are, they still can’t cause worship to occur, because those worship actions are the effect. Our worship actions may prompt, remind, exhort, prod, or encourage more effect, but they can’t cause cause. We can celebrate the cause, but we can’t create it. God causes, and we effect.

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Aug 12 2020

Worship Word Wednesday

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Jul 22 2020

Worship Word Wednesday

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Jul 20 2020

Economize: Worship Service Verbal Transitions

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If churches have learned anything during these last few months of online worship services it is that words and music had to be synthesized. A succinct, refined, and consolidated economy of sermons and songs was necessary since the service time online was abbreviated and attention spans were diminished. Those lessons shouldn’t be lost as worship leaders plan and lead regathered worship services.

Worship leader verbal transitions that connect songs and other service elements are vital to achieving worship flow. And yet, some worship leaders prior to moving completely online rarely prepared or even thought about the words of those transitions until it was time to make them. The result was often a long-winded circular discourse of clichés and verbosity. Hopefully, the distillation of words they refined online can be transferred to those in-person verbal transitions too.

Scripture often reminds us how important our words are:

The one who guards his mouth and tongue keeps himself out of trouble. Proverbs 21:23

Do you see someone who speaks too soon? There is more hope for a fool than for him. Proverbs 29:20

The one who guards his mouth protects his life; the one who opens his lips invites his own ruin. Proverbs 13:3

The mouth of the righteous utters wisdom; his tongue speaks what is just. Psalm 37:30

Do not be hasty to speak, and do not be impulsive to make a speech before God. God is in heaven and you are on earth, so let your words be few. Ecclesiastes 5:2

Lord, set up a guard for my mouth; keep watch at the door of my lips. Psalm 141:3

May the words of my mouth and the meditation of my heart be acceptable to you,
Lord, my rock and my Redeemer.
Psalm 19:14

Worship leaders could learn a valuable lesson from microblogging sites such as Twitter. Its success is based on sharing succinct but also persuasive information posted by users who get in, get out, and get on with it. Character limitations on Twitter forces users to formulate a mental outline of what is essential to say and how they want to say it before they actually say it. The most successful accounts synthesize information based on what the audience needs to know most.

Meaningful worship service verbal transitions are marked by a clear, succinct economy of words. Concise verbal eloquence requires preparation and practice. So maybe if we spent as much time praying over and rehearsing our verbal transitions as we presently spend praying over and rehearsing our songs, those transitions could contribute to rather than detract from our worship.

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Jul 13 2020

Killing the Spirit of Our Pastors

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Most of us haven’t fully realized the physical, emotional, mental, and spiritual demands required to serve as a pastor during this season of uncertainty. We are often aware of the investments those in ministry made in our own lives during the shutdown and reboot of church ministries. What we haven’t calculated, however, is the cumulative time, energy, and stress those investments have required when multiplied by the entire membership population of our congregation.

But it isn’t the unprecedented situation of trying to do ministry with all of us in this season of uncertainty that is killing the spirit of our pastors; instead, it is the selfish responses from some of us during that process. Even though pastors have prayed diligently and continued to seek wise counsel regularly, they are flat worn-out from still getting beat-up from one side or the other…and sometimes even both sides at the same time.

As our pastors are trying to discern a healthy balance between the sacred and the scared, we are criticizing them for requiring or not requiring masks. Instead of trusting their prayed through and collaborative leadership, we are threatening to attend somewhere else that better meets with our expectations. As they’ve tried to ascertain what is spiritually and biblically best for the whole, we have demanded what is politically best for us.

If all of us have had the same expectations during this season that our pastors will willingly respond to our every need and demand or face certain criticism when they don’t, then how can we not expect the stress of that responsibility to eventually take its toll? So does it seem right and healthy that the functional reality is that no one during this season of shutdown and reboot has gotten less of the ministry from the body of Christ than our pastors have?[1]

If we were able to perform an autopsy on the morale of our pastors after this season is over, the cause of death would inevitably include some of our names. So, maybe it’s time for us to not only give them a break but also the benefit of the doubt. And before labeling every decision they’ve made or will make as intentionally nefarious or politically motivated, let’s each spend as much time praying through those decisions as they have.

 

[1] Adapted from Paul David Tripp, Dangerous Calling: Confronting the Unique Challenges of Pastoral Ministry (Wheaton: Crossway, 2012), 11-12.

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Jul 8 2020

Worship Word Wednesday

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Jun 24 2020

Worship Word Wednesday

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Jun 22 2020

Worship and the Racial Divide

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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.

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Jun 17 2020

Worship Word Wednesday

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Jun 10 2020

Worship Word Wednesday

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Jun 8 2020

Singing in Regathered Worship: Want or Need?

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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.

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Jun 3 2020

Worship Word Wednesday

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Jun 1 2020

How Can Social Distanced Worship Be Good?

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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.

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May 27 2020

Worship Word Wednesday

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May 18 2020

Regathered Worship: Laying Down Self

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Most churches are trying to figure out how to safely gather in person again after a couple of months of online services. Leaders and congregants are realizing how they gather, how many they gather with and what they offer as they gather won’t look the same as it did before. What they will also soon realize is that everyone will be asked to sacrifice something if this new normal is to succeed.

Terry York and David Bolin wrote, “We have forgotten that what worship costs is more important than how worship comforts us or how it serves our agendas. We should not lift up to God worship or any other offering that costs us nothing. If worship costs us nothing but is fashioned to comfort our needs and preferences, it may not be worship at all.”[1]

Worship that costs us something will require sacrifice or the willingness to surrender for the sake of something or someone else. Sacrifice is the act of giving up, offering up or letting go. A bunt in baseball is designated as a sacrifice for the purpose of advancing another runner. Executing this sacrifice is called laying down a bunt. What an interesting word picture for the church as it regathers in this season of uncertainty.

Laying down our selfishness and sacrificially offering our bodies as a spiritual act of worship may cost us wearing a mask during gathered worship even though we think it is unnecessary. Sacrificial worship means we are willing to do so because we love those with whom we worship more than we love our own convenience.

The cost of laying down our selfishness may also mean that because of our age or compromised health we will continue to watch the services from home so that the gathering guidelines for others won’t need to be quite as stringent. Sacrificial worship means we are willing to do so because we love those with whom we worship more than we love our own convenience. How we worship may have to change as our churches regather, but whom we worship never will.

When Jesus engaged the Samaritan woman at the well the conversation moved from the physical…thirst, to the spiritual…living water. She attempted to change the subject back to the physical of the where and how of worship, but Jesus turned the conversation again to her spiritual condition and the who of worship. “God is spirit and his worshipers must worship in spirit and in truth” (John 4:24).

This divine encounter with Jesus inspired her to sacrifice the self-serving agenda that originally brought her to that place. She left her water pot and went into the city and said to the men, “Come, see a man who told me all the things I have done” (v. 28-29). Gathering together again will also require the same of us. Mitch Albom wrote, “Sometimes when you sacrifice something precious, you’re not really losing it. You’re just passing it on to someone else.”[2]

 

[1] Terry W. York and C. David Bolin, The Voice of Our Congregation: Seeking and Celebrating God’s Song for Us (Nashville: Abingdon, 2005), 112.

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

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May 13 2020

Worship Word Wednesday

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May 8 2020

If We Can’t Sing

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Most of us have seen the articles, blog posts and videos this last week indicating the potential for a higher level of asymptomatic spread and aerosolization of COVID-19 through choral and congregational singing. The emotional responses from music and worship leaders run the gamut of fear and grief to outright denial.

It is obviously still too early to be certain how these theories will play out and influence our musical worship in the future. What is certain, however, is that even if our congregations and choirs can’t sing together for a season, worship can and will still occur. It may look different but it most certainly won’t disappear.

An older member of one of my previous congregations was a fine vocalist and instrumentalist when he was younger. But because of laryngeal cancer surgery, he could no longer sing and even had to learn a new way to talk. One Sunday while leading congregational singing I observed this gentleman whistling the songs as other congregants sang. Just because he was physically unable to sing didn’t keep him from actively participating in worship. He just had to figure out a new way to do it.

Worship leaders, if our congregants and choirs aren’t able to worship through singing, then it will be our responsibility and calling, by the way, to help them figure out a new way to do it. Our methods might have to change but our calling to lead and their calling to respond certainly hasn’t changed.

This conversation is not that different than the conversations we had a couple of decades ago when worship styles and methods changed. As leaders, we often encouraged and even admonished our congregations that even though “we’ve never done it like this before” it doesn’t mean we shouldn’t or couldn’t. Some of us as worship leaders need to have that same conversation with ourselves as we lead through this uncertain future.

Oh, if we can’t worship through congregational and choral singing for a season we will definitely need to spend some time lamenting what we no longer have. But once we’ve had that opportunity to ask God why we have to walk through this desert, we’ll need to move pretty quickly from those complaints to “but I trust in You, O Lord.” Then we’ll need to figure out a new way to do it because our congregations will need it and our God will expect it.

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May 6 2020

Worship Word Wednesday

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May 4 2020

5 Unintended Consequences of Worshiping from Home

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Unintended consequences can be positive or negative outcomes in response to unforeseen or unplanned events or experiences. We certainly didn’t choose this season of worshiping from home. But most of us have unintentionally learned some valuable lessons that should influence how we do gathered worship on the other side of this crisis. Here are five unintended consequences of worship from home:

  • Sermons are shorter, yet more profound

Most pastors have realized that attention spans online are much shorter so they have intentionally left more of their sermon notes on the cutting room floor. What they have discovered is that a succinct, refined, and consolidated message offers their congregations less information to synthesize but more spiritual truths that can actually be internalized. Preparing and presenting messages with an economy of words is a practice that should continue since attention spans are probably not that much longer in person.

  • Worship is simpler and less contrived

Most worship leaders have realized when trying to program a remote worship service that less is always more. Before this season of dispersed worship, it seemed like many of us had fallen into the unhealthy habit of trying to surpass the creativity of the previous week. So, we over innovated, over stimulated, and over imitated. Hopefully we’ve learned how unnecessary and unhealthy that practice can be and we’ll spend more of our time in the future focusing on the creator rather than on our own creativity.

  • Intergenerational worship is foundational instead of optional

Many of us have looked for ways but have often found it difficult to encourage our congregations to move away from worship services separated by generations. And even though intergenerational togetherness was forced during this season, we figured out how to do it because everyone cared more about protecting their families than protecting their preferences. We certainly shouldn’t waste what we learned in this time as everyone was willing to sacrifice some for the good of all. So how can we leverage that deference for continuing intergenerational worship when we again have the opportunity to gather?

  • Off-limits music programs are now on the table

Some of those music ministry programs we thought we couldn’t possibly live without, we could. So instead of thinking about when we might start them back up, we should be asking if we should. This season has forced us to initiate music and worship ministry audits that we should have already been implementing regularly anyway. So maybe before firing up all those music ministry programs again, we should first ask if they are going to help us fulfill our mission. If they aren’t, then why would we do them?

  • Church size isn’t determining worship quality

The quality of worship should never be determined by the quantity of worship leaders and worshipers. But that hasn’t stopped those previous comparisons of bigger being better because larger churches have more resources, personnel, and talent. During this season, however, the perceptual playing field has been leveled as all churches were limited to the same number of worship leaders, the same resources for technology, and the same platforms for streaming. Hopefully this online leveling will continue to remind us when we gather again that a comparison according to size is always unhealthy. Every church should be developing distinctly and becoming uniquely the congregation God has called them to be where they are with what they have. The commitment to that calling instead of comparison is what sets the bar for worship quality.

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Apr 20 2020

Worship in the Meantime

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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.

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Apr 13 2020

Was Easter Sunday a Waste of Time?

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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.

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Apr 6 2020

Worship Leaders… HOLD FAST!

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Eighteenth and Nineteenth century sailors superstitiously believed that certain tattoos brought good luck and somehow averted disaster. The H-O-L-D F-A-S-T tattoo with one letter tattooed on each finger was originally derived from the Dutch phrase “Houd” (hold) “Vast” (fast). The tattoo was believed to protect a sailor whose life depended on holding fast to a rope on the ships deck or while working aloft in the ships rigging.

The writer of the book of Hebrews wrote the same words not as superstition but with a sincere heart in full assurance of faith, “Let us hold fast the confession of our hope without wavering, for he who promised is faithful” (Heb 10:22-23).

So worship leaders, as you try to figure out how to lead worship in the new reality of online services, focus on this exhortation instead of agonizing over what you can’t do remotely. Hold Fast…the God who called you to lead worship will sustain you. Hold Fast…in full assurance that He knows where you are and what you are going through.

Hold Fast…confident that you are presentable inside and out. Keep a firm grip on His promises that keep you going. See how inventive you can be by encouraging love and spurring others on to worshiping together even though separated (Heb. 10:19-25). Hold Fast…your worshiping congregation is depending on it.

Hold Fast – Mercy Me

VERSE 1
To everyone who’s hurting
To those who’ve had enough
To all the undeserving
That should cover all of us
Please do not let go
I promise there is hope

CHORUS
Hold fast help is on the way
Hold fast He’s come to save the day
What I’ve learned in my life
One thing greater than my strife
Is His grasp so hold fast

VERSE 2
Will this season ever pass
Can we stop this ride
Will we see the sun at last
Or could this be our lot in life
Please do not let go
I promise you there’s hope

CHORUS
Hold fast help is on the way
Hold fast He’s come to save the day
What I’ve learned in my life
One thing greater than my strife
Is His grasp so hold fast

©2006 Simpleville Music, Wet As A Fish Music, Barry Graul, Bart Millard, Jim Bryson, Mike Scheuchzer, Nathan Cochran, Robby Shaffer.

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Apr 1 2020

Worship Word Wednesday

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Mar 25 2020

Worship Word Wednesday

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Mar 11 2020

Worship Word Wednesday

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Mar 9 2020

12 Things Worship Leaders Want Their Teams to Remember

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They Want You to Remember…

  • How often you are on their minds as they regularly pray for and over you.

 

  • How much it means to them when you protect them from their own stupidity without making them feel stupid.

 

  • How humbled they are when you encourage them after those hard rehearsals even though they don’t really deserve it.

 

  • How often they grieve for you when you are grieving and celebrate with you when you are celebrating.

 

  • How blessed they have been when you’ve volunteered to watch their kids so they could have a real date night with their spouse.

 

  • How much you are also leading them in worship as you lead your congregation in worship.

 

  • How inspired they are when it’s so obvious the songs you lead on the platform are also evident in the lives you live off the platform.

 

  • How proud they are when you discover new spiritual truths and encounter the living Lord in new ways through the songs you play and sing.

 

  • How much confidence your partnership gives them in those times when they feel unqualified to do what God has called them to do.

 

  • How often they are cognizant of the many sacrifices you make in order to serve faithfully in worship ministry.

 

  • How encouraging it is to them when you arrive early for Sunday morning rehearsal even when you haven’t had a full night’s sleep.

 

  • How much it means to them when you love and protect their family just like they are your own.
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Mar 2 2020

Love the One You’re With

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Most of us don’t begin a new ministry position believing we’ll only stay for a couple of years. We usually have noble intentions to plant our lives for the long haul. But after we’ve exhausted ideas we often get bored, our leadership gets stale, our congregation gets restless and we get busy looking for another ministry somewhere else.

Another place of ministry may seem more convenient, appealing, challenging, fulfilling and rewarding. And we probably don’t have to look very far to find another church with an edgier band, larger choir, more collaborative staff, larger attendance and a more lucrative salary package.

So when things aren’t going as well as we’d hoped and people aren’t responding as readily as we assumed it is often tempting to test the water out there. But until God releases us to go there, he expects us to love the one we’re with here. His calling is a personal invitation to carry out a unique and sometimes difficult task. And it’s a strong inner impulse prompted by conviction that is not always convenient.

If you are itching for another position just because it’s bigger or better, more prestigious or prominent, then your motivation might be ambition instead of calling. And if greener grass or rungs up the ladder is the new you are hoping to run to, you’ll inevitably be disappointed again after a couple of years and so will they.

God never promised we’d always be happy, revered, loved, appreciated or followed in worship ministry. He did, however, promise he’d never leave or forsake us. So instead of focusing on what might seem more appealing out there, we should keep our eyes fixed on Jesus and love the ministry he has entrusted to us here. It’s a discipline that is not always easy but it produces a harvest of righteousness when we are trained by it (Heb 12:2,11).

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Feb 26 2020

Worship Word Wednesday

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Feb 24 2020

How Can I Keep from Singing?

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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.

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Feb 19 2020

Worship Word Wednesday

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Feb 17 2020

Things Our Worship Pastors Wish We Knew

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Most of us are aware of the investment our worship pastor makes in our own life. What we don’t often calculate, however, is the cumulative time and energy it takes to invest in the same way with the entire population of our congregation.

So here are a few things we might not know about worship pastors that they probably wish we did. The list is not an exhaustive one but hopefully gives us a glimpse into the physical, emotional, mental and spiritual demands required to serve as a worship pastor.

They have a hard time getting out of town

Most churches generously offer their worship pastors time away for vacation, sick leave and conferences. But what we don’t realize is the amount of preparation required for them to actually leave town.

Worship pastors not only have to secure substitutes for all rehearsals and services, they also have to prepare all choral music, band charts, orchestra parts, sound instructions, lighting cues, projection needs, orders of service and printed worship guides before they can be absent. Then they have to communicate and rehearse all of those details with the various proxies they’ve enlisted so worship doesn’t miss a beat while they are gone. In reality, they have to do all of the work they would do if they were still in town before they can ever leave town. So it’s almost easier not to go.

They are sometimes out of gas

We depend on our worship pastors to teach and admonish us with psalms, hymns and spiritual songs. They are often our counselors, mentors, leaders, friends and spiritual advisors. When our families are in crisis we look to them to referee, repair and reclaim. And yet at the same time we also expect them to challenge and encourage us with stellar worship every Sunday.

Sometimes they are just flat worn out. So how can we expect them to continue to lead us where they may no longer have the fuel in the tank to go themselves? Phillip Yancey wrote, “I wonder how much more effective our churches would be if we made the pastors spiritual health, not the pastors efficiency our number one priority?”

They face the same struggles we do

Serving as a worship pastor doesn’t automatically mean immunity from the personal struggles of life such as depression, anxiety, physical health issues, marital conflict, rebellious children and financial strain. So with all of those personal and professional stressors, how can we not expect that pain to eventually take the same toll on them as it has on many of us?

Worship pastors know that a culture of expendability is often just as prevalent in church life as it is in the business world. So, to keep from losing their ministry positions, save face with their congregation or protect the financial security of their family, worship pastors often bear a heavy burden to fake it and perform even when they don’t feel like it.

Our worship leaders are called to our churches to serve God and us. So does it seem right and healthy that the functional reality is that no one gets less of the ministry of the body of Christ than our spiritual leaders do?[1] If we as a church aren’t stewarding those leaders God has entrusted to us, then who will?

 

[1] Adapted from Paul David Tripp, Dangerous Calling: Confronting the Unique Challenges of Pastoral Ministry (Wheaton: Crossway, 2012), 11-12.

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Feb 12 2020

Worship Word Wednesday

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Feb 10 2020

Leave Worship Better than You Found It

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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).

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Jan 29 2020

Worship Word Wednesday

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Jan 27 2020

Drink More Coffee with Senior Adults

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Charlie was one of those senior adults who loved to drink coffee and talk about life. He always seemed to show up on Wednesday afternoon when I still had four hours of rehearsal preparation left and only two hours to complete it. As a young worship leader I sometimes saw those visits as a distraction, now I realize how much they were a divine appointment.

Charlie loved the Lord but he also loved me. So even if he didn’t always resonate with the new initiatives I was suggesting or songs I was leading, he was often willing to endorse them publicly and finance them privately because he cared more about our relationship and the health of our church than his own preferences.

When churches consider worship or programming changes without consulting senior adults like Charlie it can often cause unnecessary transitional pain. Taking the time to collaborate with them helps us recognize and remember those existing elements that could still hold value as foundational building materials in new structures.

Drinking coffee with senior adults can help us discover that most of them are not as averse to changes as much as they are to feeling marginalized through those changes. It often seems to them that their opinions are no longer considered and their convictions are antiquated. So the sacrifice of their blood, sweat, tears and tithes is now being used to build a wall that sidelines or keeps them out completely.

Change is inevitable as a church considers the culture and context of those present and those not present yet. But in an effort to initiate those changes, some of us are willing to do anything different than what was done in the past without first considering the wisdom of those still present from that past. Sharing a few cups of coffee with those senior adults may indeed help to bring some of them on board with our proposed changes, but just as often it can thankfully protect us from our own stupidity.

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Jan 22 2020

Worship Word Wednesday

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Jan 20 2020

Is Your Church in Conflict? Come to the Table!

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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.

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Jan 15 2020

Worship Word Wednesday

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Jan 13 2020

Not All Those Who Wonder Are Lost

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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

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Jan 8 2020

Worship Word Wednesday

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Jan 6 2020

The Theology of Hymns Versus Modern Worship Songs

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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.

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