Nov 27 2019

Worship Word Wednesday

TwitterFacebookLinkedInGoogle+Share

TwitterFacebookLinkedInGoogle+Share

Nov 18 2019

10 Things Our Worship Songs Can’t Do

TwitterFacebookLinkedInGoogle+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.
TwitterFacebookLinkedInGoogle+Share

Nov 11 2019

Music May Be Killing Intergenerational Worship

TwitterFacebookLinkedInGoogle+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.

TwitterFacebookLinkedInGoogle+Share

Nov 4 2019

Urban Myth

TwitterFacebookLinkedInGoogle+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.

TwitterFacebookLinkedInGoogle+Share

Oct 21 2019

You Smell Like Grandpa!

TwitterFacebookLinkedInGoogle+Share

When my daughter was much younger the aroma of my cologne often caused her to exclaim, “You smell like grandpa!” I was initially offended that she wasn’t able to differentiate between my high-end department store cologne and my dad’s low-end big box store aftershave. And then I realized the value of the fragrance didn’t really matter to her. Instead, her focus was on the meaningful recollections stirred by those olfactory memories of a grandpa who loved her unconditionally.

At the age of 75 my dad contracted and nearly died from West Nile Virus. His road back to health was a rigorous one as he spent more than 100 days recovering in the hospital. Occupational and physical therapies were both necessary to combat the muscle weakness from the virus that invaded his brain causing swelling and even permanent damage.

The treatments allowed my dad to quickly recover mentally but the physical recovery eventually came to a stopping point. Consequently, he was no longer able to walk and even now is confined to a wheelchair. But instead of living the rest of his life being bitter, angry and resentful, my dad decided to live as a fragrant offering and sacrifice to God (Eph. 5:2).

Paul wrote that through us the aroma of the knowledge of Christ is spread in every place. So my dad assumed that also included hospital rooms, rehab facilities and even from wheel chairs. Consequently, his goal was and is to be the fragrance of Christ among those who are being saved and among those who are perishing (2 Cor. 2:14-15).

My dad turns 89 this week. Even at that advanced age and despite trying to manage constant pain, he continues to offer his body as a sacrificial sweet-smelling aroma that is well pleasing to God (Phil. 4:18). He models for me what it means to “count it all joy when you fall into various trials” (James 1:2). So if I prove to be half the man my dad is, then my life will have been a success. And for me to smell like grandpa now is no longer an affront, it’s an aspiration.

TwitterFacebookLinkedInGoogle+Share

Oct 16 2019

Worship Word Wednesday

TwitterFacebookLinkedInGoogle+Share

TwitterFacebookLinkedInGoogle+Share

Sep 11 2019

Worship Word Wednesday

TwitterFacebookLinkedInGoogle+Share

TwitterFacebookLinkedInGoogle+Share

Sep 9 2019

Fake Worship in the Dark Night of the Soul

TwitterFacebookLinkedInGoogle+Share

Congregations are to be commended for their quick response when catastrophic events occur around the world. Where many of those congregations have fallen short, however, is in the realization that individuals in their gathered worshiping congregation are also suffering every Sunday through events that are impacting them just as catastrophically.

My wife and I had been married about five years when we began trying to start a family. We knew it wasn’t unusual that we were unable to conceive in those first few months. But as those months stretched to years we began to ask God why we too couldn’t be parents. Most of our friends already had a couple of children so why couldn’t we? So we went through all of the invasive and often clinical processes of an infertility workup.

Finally after four years of testing and prodding we were able to conceive. We were elated but also cautiously optimistic since it had taken so long for us to get to this place. And since church people didn’t talk publicly about things like this we decided to only tell our parents until we got beyond the first trimester. But in our physician visits prior to that marker our doctor wasn’t able to detect a heartbeat indicating we would miscarry shortly after that.

We were devastated and couldn’t understand why God wouldn’t allow us to be parents. Since not many people knew, we felt like we were walking through those dark days alone. Were we unworthy? Did he not trust us? Wouldn’t we make good parents? Hadn’t we been faithful in our service to him? Is there something we had or hadn’t done to deserve this?

The Sunday following our miscarriage I still had to suck it up and lead worship even though I didn’t feel like it. I didn’t really believe those songs I was leading even though I had to lead them as if I did. That day I agreed with Jesus as he quoted the psalmist, “My God, my God, why have you forsaken me” (Psalm 22:2)?

The 16th century Spanish poet and Roman Catholic Priest, Saint John of the Cross referred to seasons such as this as The Dark Night of the Soul. Even Mother Teresa wrote, “I am told God lives in me – and yet the reality of darkness and coldness and emptiness is so great that nothing touches my soul.”[1]

When our congregants are hurting we have actually conditioned them to fake their worship responses through happy songs, up-beat sermons and clichéd platitudes. So we are implying to them that a positive façade is somehow more worshipful and less threatening to God and their faith.

But authentic worship is the freedom without stigma to publicly admit that we can’t handle the circumstances and struggles of life alone. And what better place should there be to surface anger and hurt than with a gathered worshiping congregation you can trust? Admitting to God and others that we can’t do this on our own is in itself a profound act of worship.

Public worship actions that convey to those struggling with sorrow, anger or grief that all is well with everyone here except them is fake. Honest worship can’t ignore the darkness occurring in their lives. For if those people are expected to walk through those dark seasons alone and outside of the gathered worshiping congregation, how can we expect them to walk with that gathered worshiping congregation once they reach the other side?

 

[1] David Scott, The Love That Made Mother Teresa (Manchester: Sophia Institute Press, 2013), 107-113.

TwitterFacebookLinkedInGoogle+Share

Sep 3 2019

Worship Leader and Worship Team Relational Contract

TwitterFacebookLinkedInGoogle+Share

A relational contract is a voluntary agreement between two or more parties that clarifies the expectations of their association in order to diminish conflict, encourage unity, inspire trust and foster mutual accountability.

What if worship leaders and worship teams planned, prepared and presented worship with a relational contractual agreement as one of the foundational components of their leadership? Can you imagine the worship health potential this could offer your congregation?

Unfortunately, this type of worship leading relationship sometimes doesn’t occur because leaders often function as independent contractors reliant on their own strength, ability, methods, processes and talent.

Implementing a relational contract will require a level of sacrifice and trust that is not guarded, territorial, defensive or competitive. It could serve as a useful guide to hold each other accountable to the unified goal of fulfilling and helping each other fulfill the mission of your church. But it will obviously never occur unless and until all parties are willing to embrace it.

Worship Leader/Worship Team Relational Contract

In an effort to more effectively lead, exhort, teach and model healthy worship, we as the primary worship leaders agree to adhere to the following relational guiding principles. We understand that the worship of our congregation will never be completely healthy until our relationship as its leaders is also healthy.

______________________, Worship Leader

______________________, Worship Team Member

______________________, Worship Team Member

______________________, Worship Team Member

______________________, Worship Team Member

______________________, Worship Team Member

We agree that we will…

  • Maintain a collaborative spirit that supports all of our worship gifts as complementary, not competitive.
  • Publicly and privately acknowledge the value of our unique callings, leadership styles, gifts and competencies.
  • Listen as often as we speak.
  • Partner in leading and teaching worship that moves beyond musical style alone to deeper biblical and theological content.
  • Communicate our disagreements in private without fear of retribution.
  • Make every effort to be approachable, available and accountable to each other.
  • Affirm in public; correct, instruct, coach and mentor in private; and pastor each other at all times.
  • Sacrifice individually for the sake of the body corporately.
  • Initiate intentional significant conversations that include our hopes, dreams, goals, expectations, plans, concerns and evaluations.
  • Invest in the personal and spiritual development of each other with no ulterior motive.
  • Preserve loyalty, trust, morality, respect and friendship.
  • Work toward a common philosophy of worship and ministry.
  • Pray consistently for and with each other.
TwitterFacebookLinkedInGoogle+Share

Aug 28 2019

Worship Word Wednesday

TwitterFacebookLinkedInGoogle+Share

TwitterFacebookLinkedInGoogle+Share

Aug 26 2019

Play the Ball Where the Monkey Drops It

TwitterFacebookLinkedInGoogle+Share

golfWhen the British colonized India in the 1820’s they also introduced the game of golf. A unique problem was quickly discovered, however, after building the first golf course in Calcutta. Monkeys in the trees surrounding the course would drop down, snag the golf balls from the fairways and then carry and drop them in other locations.

In response, officials tried building tall fences around the fairways and greens but the monkeys climbed right over them. Attempts to frighten them just seemed to amuse and entertain them. Workers even tried to capture and relocate the monkeys only to have others appear.

A stellar drive down the middle of the fairway might be picked up and dropped in the rough. A hook or slice producing a terrible lie might be tossed back into the fairway. So golfers quickly learned that if they wanted to play on this course they couldn’t always control the outcome of the game. Resilience finally helped the officials and golfers come up with a solution. They added a new rule to their golf games at this course in Calcutta…Play the ball where the monkey drops it.[1]

Resilience is also a great characteristic for worship leaders to learn and develop. It encourages recovery with grace instead of overreaction in anger when the service doesn’t go as intended. Resilience averts relational catastrophe when people don’t do or plans don’t go as well as we prayed and practiced for them to. Even though worship leaders have the responsibility to prepare with excellence they must also learn how to present with pliability since the outcome of the service is not really theirs to control.

So the next time the organist and pianist begin a song introduction in different keys; the next time the rhythm guitarist forgets to move his capo; the next time the tech team doesn’t turn on your microphone or forward the text to the next slide; the next time the soprano section comes in too soon; the next time your bass player misses the first service because he forgot to set his alarm; or the next time your pastor cuts a well-rehearsed song right before the service to provide more sermon time…Play the ball where the monkey drops it.

 

[1] Adapted from Tara Branch, “It’s Not What’s Happening, It’s How You Respond,” Life, HuffPost Plus. May 3, 2013. https://www.huffpost.com/entry/acceptance_b_3211053. (accessed Monday, August 27, 2019).

TwitterFacebookLinkedInGoogle+Share

Aug 19 2019

Hooked on a Feeling

TwitterFacebookLinkedInGoogle+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.”

TwitterFacebookLinkedInGoogle+Share

Aug 12 2019

Worship Service Announcements: Information or Influence?

TwitterFacebookLinkedInGoogle+Share


Worship that occurs outside of the service is just as vital as worship that occurs inside. And yet, during our worship services we often announce those outside worship opportunities of ministry, service and justice on the fly. Little or no prayer or preparation is given to announcements that let the church know how they can be the church when they leave.

Most worship service announcements are necessary but not very profound. Maybe they’ve become the bane of our service flow because their focus is on information instead of influence.

Information is the sharing facts or data about something or someone. It may be timely and can lead to an increase in understanding or decrease in uncertainty but it doesn’t encourage commitment. Information is what we want people to know.

Influence, on the other hand, is the capacity to have an effect on the behavior or character of someone or something. It compels others to action, changes their opinions and instills passion. Influence is what we want people to do.

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

So if we want our worship service announcements to encourage our congregations to be doers and not just hearers, we must not just distill information but instill influence.

TwitterFacebookLinkedInGoogle+Share

Aug 5 2019

Worship Leader: Performer, Promoter or Partner?

TwitterFacebookLinkedInGoogle+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.

TwitterFacebookLinkedInGoogle+Share

Jul 22 2019

Stop Blaming Music for Worship Conflict

TwitterFacebookLinkedInGoogle+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.

TwitterFacebookLinkedInGoogle+Share

Jun 12 2019

Worship Word Wednesday

TwitterFacebookLinkedInGoogle+Share

TwitterFacebookLinkedInGoogle+Share

May 22 2019

Worship Word Wednesday

TwitterFacebookLinkedInGoogle+Share

TwitterFacebookLinkedInGoogle+Share

May 15 2019

Worship Word Wednesday

TwitterFacebookLinkedInGoogle+Share

TwitterFacebookLinkedInGoogle+Share

Apr 29 2019

Dangerous Worship

TwitterFacebookLinkedInGoogle+Share

LabbertonMark Labberton, The Dangerous Act of Worship: Living God’s Call to Justice (Downers Grove, Illinois: IVP Books, 2007)

The prophet Micah condemned Israel’s dishonest, corrupt, and meaningless worship by pointing out what God considers good worship and what he really requires, “He has told you, O man, what is good; And what does the Lord require of you but to do justice, to love kindness, and to walk humbly with your God” (Micah 6:8).

If we say, we love God, (an act worship) and hate our brothers, (also an act of worship) we are liars (1 John 4:20a). Worship that acts justly realizes loving God with all my heart, soul, mind, and strength is incomplete until I also love my neighbor as I love myself (Luke 10:27).

In his book, The Dangerous Act of Worship, Mark Labberton offers the challenge that too often our worship has become a place of safety and complacency. But true biblical worship doesn’t merely point us upward, it should also turn us outward as well. So worship is the dangerous act of waking up to God and his purposes in the world, and then living lives that show it.[1]

“We presume we can worship in a way that will find God but lose track of our neighbor.”

“Many debates about worship are just indirect ways of talking about ourselves, not God.”

“The heart of the battle over worship is this: our worship practices are separated from our call to justice and, worse, foster the self-indulgent tendencies of our culture rather than nurturing the self-sacrificing life of the kingdom of God.”

“Where is the evidence that we are scandalized before God when we hunger for worship that almost never leads us to have a heart for the hungry?”

“There are a number of ways in our practice of corporate worship that we substitute human management and form for an encounter with the Spirit of God; we end up making worship in our image rather than God’s.”

“The question of many secular people is not, ‘Why doesn’t the church look more like us?’ Rather, their perceptive question (and God’s too) is, ‘Why doesn’t the church look more like Jesus?’ Safe worship never gets to this point. The risk is too high.”

“Worship that is based on people’s expectations is typically shaped more by culture than by the gospel.”

“We confess ‘Jesus is Lord’ (Romans 10:9) but only submit to the part of Christ’s authority that fits our grand personal designs, doesn’t cause pain, doesn’t disrupt the American dream, doesn’t draw us across ethnic or racial divisions, doesn’t add the pressure of too much guilt, doesn’t mean forgiving as we have been forgiven, doesn’t ask for more than a check to show compassion.”

“We sing psalms and hymns and spiritual songs (Ephesians 5:19) expressing our desire to know Jesus, but the Jesus we want to know is the sanitized Jesus that looks a lot like us when we think we are at our best.”

“Despite God’s Word to the contrary, we think we can say we love God and yet hate our neighbor, neglect the widow, forget the orphan, fail to visit the prisoner, ignore the oppressed. It’s the sign of disordered love. When we do this, our worship becomes a lie to God.”

“We have to practice laying aside our unflappable pursuit of our own satisfaction, entertainment, pleasure, or routine in order to pursue God and ask Him to reorder our priorities and passions.”

 

[1] This quote and all following quotes are taken from Mark Labberton, The Dangerous Act of Worship: Living God’s Call to Justice (Downers Grove, Illinois, IVP Books, 2007).

TwitterFacebookLinkedInGoogle+Share

Apr 8 2019

Why Wouldn’t You Also Worship Then?

TwitterFacebookLinkedInGoogle+Share

Continuous worship is always easier when things are going our way. So it’s easy to worship when you have a job, a healthy family, a lovely home and financial security. But what about when the daily events of life threaten to consume you? If worship is continuous, why wouldn’t you also worship then?

Worship is our response to whom God is, what he has done and what he continues to do. His revelation is perpetual, meaning it doesn’t start and stop according to the various circumstances of life; therefore, our responses shouldn’t either.

So…

  • Even when the Sunday hymns, songs and sermons fall short with clichéd platitudes, why wouldn’t you worship?
  • Even when it seems like everyone else is better off than you are, why wouldn’t you worship?
  • Even when complaint or anger is the only response you can come up with, why wouldn’t you worship?
  • Even when “why?” and “how long?” are the only things you can ask, why wouldn’t you worship?
  • Even when your family is incomplete because of infertility and miscarriage, why wouldn’t you worship?
  • Even when job loss, a broken marriage or health stress causes you to doubt God’s provision, why wouldn’t you worship?
  • Even when depression or anxiety overwhelms you, why wouldn’t you worship?

Admitting to God that you can’t do these things on your own is in itself a profound act of worship. And worship that never addresses these issues is dishonest. If God expects that kind of worship and is not threatened by it, then neither should we be. So even when offering your worst is all you have left, why wouldn’t you worship?

TwitterFacebookLinkedInGoogle+Share

Apr 1 2019

Take Courage Worship Leader…He Is Able!

TwitterFacebookLinkedInGoogle+Share

he is ableWhen worship ministry feels like being caught in the force of a riptide that pulls you away from the safety of shore; When the swift current regularly drags you under, rolls you on the sandy bottom, scratches up your elbows and knees and fills your swim trunks with sand; When it seems to take longer each time for the current to lose its strength, release you and allow you to swim to shore;

Remember to take courage in the assurance that He Is Able to do above and beyond all that you ask or think according to the power that works in you (Eph. 3:20).

Take Courage…

  • When no generation is ever really happy musically…He is able.
  • When your ministry shelf life is moving toward the expiration date because you are no longer young enough or trim enough…He is able.
  • When you are always a step behind musically, technologically and culturally…He is able.
  • When you are tempted to quit every Monday morning…He is able.
  • When you wish you served someplace, anyplace else…He is able.
  • When you are always the first one to arrive and last one to leave…He is able.
  • When no amount of rehearsal can make your group presentable…He is able.
  • When staff collaboration actually means silent obedience…He is able.
  • When needed change is never well received…He is able.
  • When you feel like no one is holding your rope as you start to slip…He is able.
  • When date night with your spouse is the worship team potluck…He is able.
  • When you feel like you are missing out on your children’s lives…He is able.
  • When you have been terminated for any or no reason…He is able.
  • When your creativity has been exhausted and burnout is causing you to coast…He is able.
  • When you don’t have the resolve to take care of yourself spiritually, physically and emotionally…He is able.

“Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy, to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever. Amen” (Jude 1:24-25).

TwitterFacebookLinkedInGoogle+Share

Mar 27 2019

Worship Word Wednesday

TwitterFacebookLinkedInGoogle+Share

TwitterFacebookLinkedInGoogle+Share

Mar 18 2019

Why Our Worship Service Songs Can’t Cause Worship

TwitterFacebookLinkedInGoogle+Share


Cause and Effect is a relationship in which a person, action or thing makes another thing, action or event 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.

God’s revelation (cause) is when He offers us a glimpse of His activity, His will, His attributes, His judgment, His discipline, His comfort, His hope and His promises. Our response (effect) is the sometimes spontaneous and sometimes premeditated reply to that revelation…worship.

A model for this cause and effect worship understanding is found in Isaiah 6:1-8. The holiness of God is revealed (cause) to the prophet Isaiah and his natural worship response is contrition (effect), “Woe is me, for I am ruined” (Isaiah 6:5). God revealed his mercy (cause) and Isaiah’s worship response is service (effect), “Here am I. Send me” (Isaiah 6:8).

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. The cause…God’s revelation can’t be generated by the effect since the effect is a response to the cause. So 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 acknowledge the cause but we can’t generate it. We can respond to the cause but we can’t initiate it. We can celebrate the cause but we can’t create it.

He has called us (cause) out of darkness into His marvelous light that we may declare (effect) His praises (1 Peter 2:9). The Father is seeking (cause) the kind of worshipers who worship (effect) in spirit and truth (John 4:23). God Causes…We Effect.

Worship is our response to the overtures of love from the heart of the Father. It is kindled within us only when the Spirit of God touches our human spirit. Forms and rituals do not produce (cause) worship, nor does the disuse of forms and rituals. We can use all the right methods (effect), we can have the best possible liturgy (effect), but we have not worshiped the Lord until His Spirit (cause) touches our spirit.[1]

 


[1] Adapted from Richard Foster, Celebration of Discipline (San Francisco: HarperCollins, 1978).

TwitterFacebookLinkedInGoogle+Share

Mar 11 2019

But…We Like It Here

TwitterFacebookLinkedInGoogle+Share

Break Camp
Some churches are trying to reach the culture by offering a mediocre imitation of what that culture already has…usually a few notches below in quality or a few steps after culture has moved onto something else. But is impersonating the practices of a culture that doesn’t know what it needs to reach a culture that doesn’t know what it needs the best we have to offer? Maybe it’s time for some of our churches to break camp and Cross the Rubicon.

In 49 BC, Julius Caesar led a single legion of troops across the Rubicon River in order to make their way to Rome. This bold move was considered an act of insurrection since Roman generals were prohibited from bringing troops into the home territory of the Republic. If Caesar and his men failed to triumph, they would all be executed. The edge of the Rubicon is said to be the place where Caesar uttered the famous phrase, alea iacta est – the die is cast.

Caesar and his men determined that this point of no return was worth the risk. Their boldness ultimately protected Rome from civil war and also ensured the punishment for their actions would never be necessary. The idiom Crossing the Rubicon now refers to an individual or group willing to radically commit to a revolutionary and risky course of action when playing it safe won’t get the job done.

If churches want to fulfill the Great Commission they can no longer stay here when God has called them to go there, even when some still like it here. So as painful as it may be, they can’t let those who refuse to break camp here keep their church from going there even if it means leaving some here. Going there requires the entrepreneurial innovation of an artisan even when the routinized imitation of an assembly line worker is more certain and comfortable.

When churches commit together to break camp, go all in, refuse to retreat and cross their Rubicon they will then “speak to and among the surrounding culture in a voice so unique, authentic, and unified that it turns heads: ‘what was that? It sounded like nothing I’ve ever heard before. I’ve never heard anything like that around here.’ Even though those responses from the culture will often come as ridicule, they might just as often come as inquiry. Either way…the church will be influencing culture instead of just reflecting it.”[1]

 

[1] Terry W. York and C. David Bolin, The Voice of Our Congregation: Seeking and Celebrating God’s Song for Us (Nashville: Abingdon, 2005), 39.

TwitterFacebookLinkedInGoogle+Share

Mar 6 2019

Worship Word Wednesday

TwitterFacebookLinkedInGoogle+Share

TwitterFacebookLinkedInGoogle+Share

Feb 25 2019

Steeplejacking Worship

TwitterFacebookLinkedInGoogle+Share

steeplejackingSteeplejacking is a coined term that describes the attempt to infiltrate, influence and take-over an existing congregation. In the corporate world steeplejacking could be compared to a hostile takeover. It is often initiated by marginalizing what a congregation has done or is presently doing in order to coerce it into making radical changes.

It is irrefutable that adjustments to worship practices are often necessary as a church considers the cultures and contexts of those present and those not present yet. But in an effort to initiate some of those changes, leaders sometimes push to do anything different than what is being done presently. The consequence is those who have been around for a while feel as if they are losing the church they have known and loved. So even when change motives are pure, it still seems like their church is being steeplejacked.

Many of those congregational veterans are probably not that averse to all worship change but are just feeling sidelined as those changes are being considered without them. It seems to them that their opinions are no longer considered and their convictions are overlooked as antiquated. So their decades of blood, sweat, tears and tithes are facing foreclosure and eviction.

The automatic assumption is that worship change always requires incorporating something completely new. So churches are often good at asking revolutionary questions like, “What’s broken and how do we fix it?” But maybe they should also be asking reevaluation questions like, “What’s working and how can we do more of it?”[1]

A revolution forcibly overthrows an existing system or structure in order to substitute another. It replaces what presently exists without considering what might still hold value. And in a revolution one side always loses.

A reevaluation, however, examines something again. Reevaluation allows a congregation to consider change by rethinking, revisiting and reinvestigating. It systematically and selectively preserves valuable elements for re-use.

Prayerfully adding to existing worship practices instead of arbitrarily taking them away could allow churches to initiate needed changes without the unnecessary pain of steeplejacking. Then it’s possible those changes would be approached by all as an opportunity instead of a threat or a cause for celebration instead of a reason to despair.[2]

 

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

[2] Craig A. Satterlee, When God Speaks through Change (Herndon, VA: The Alban Institute, 2005),

TwitterFacebookLinkedInGoogle+Share

Feb 20 2019

Worship Word Wednesday

TwitterFacebookLinkedInGoogle+Share

TwitterFacebookLinkedInGoogle+Share

Feb 11 2019

Worship and Experiential Consumerism

TwitterFacebookLinkedInGoogle+Share


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 more emphasis is placed on the experience than the product. Think about some of those pizza arcades where you celebrated your children’s birthdays. Fortunately the experience was memorable because the pizza certainly wasn’t. Instead of just purchasing a cup of coffee we also now want the experience of purchasing a cup of coffee. We are even willing to pay extra for the sights, sounds and smells with an added experiential bonus if the barista knows our name.

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 loyalties better than competitors do.

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. Those marketing headlines attract visitors with hooks 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 those tastes change?

We can experience a fine meal. We can experience a baseball game, concert or an amusement park. An experience is an event or occurrence. In fact 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. So a worship service built on an experience alone is shortsighted if it never allows us an opportunity to respond.

God’s revelation (experience) is when he offers us a glimpse of his activity, his will, his attributes, his judgment, his discipline, his comfort, his hope and his promises. Our response is the sometimes spontaneous and sometimes prepared reply to that experience…worship.

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. The end result of experiential consumerism is that our songs and sermons must create and recreate that same experience each week or worshipers will leave our services believing worship couldn’t and didn’t occur.

TwitterFacebookLinkedInGoogle+Share

Jan 21 2019

Not Our Kind of People

TwitterFacebookLinkedInGoogle+Share

intercultural

Some of us can imagine our worship services 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 imagine how great that vision would be as long as those various cultures, tribes and tongues are willing to make adjustments to worship like 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. We are willing to go outside the church to diversify but failing miserably to do so within.[1] So why are we so ready to defer when we travel around the world but not across town or even across the aisle?

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

So if we aren’t meant to segregate as we worship in Heaven, then why are we so divided as we worship here on earth? 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 to try something beyond just adding a few ethnically diverse songs.

 

  1.  We must stop trying to fix it with music.

We believe music is a universal language just as long as everyone else lives in our universe. It’s impossible for intercultural worship to begin with a common musical style, so it must instead begin with a common biblical content. And when it does, music won’t get the blame for what only theology can fix.

  1.  We must become ethnodoxologists.

Ethnodoxologists encourage unity in the heart languages of those who are here and those who are not here…yet. Ethnodoxology looks beyond Americanism as having a corner on worship understanding and considers the vast work God is doing around the globe and across town.

  1.  We must be mutually inconvenienced.

Mitch Albom wrote, “Sometimes when you sacrifice something precious, you’re not really losing it. You’re just passing it on to someone else.” Our worship success will not be judged solely on how well we did it ourselves but also what conveniences we were willing to sacrifice as our spiritual act of worship so other tribes and tongues could do it too.

  1.  We must stop living monocultural lives.

Monoculture originated as an agricultural term that means the cultivation and growth of a single crop at a time. How can we expect to have intercultural worship on Sunday when we segregate monoculturally in everything else during the week?

  1.  We must have intercultural platforms.

Inserting the occasional international song is disingenuous when the people who lead those songs are homogenous. 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]

  1.  We must become uncomfortable with injustice.

Politicizing justice is the fear of losing control of something that was not ours to begin with, including the cultural preferences of our church. It is theologically incongruent to embrace cultural worship differences internationally while ignoring them domestically. American exceptionalism may be welcomed politically but it can’t be justified biblically. So worship that doesn’t act justly, love mercy and walk humbly by considering the voices of the marginalized is a worship God rejects.

 

 

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

[2] Ibid.

TwitterFacebookLinkedInGoogle+Share

Dec 5 2018

Worship Word Wednesday

TwitterFacebookLinkedInGoogle+Share

TwitterFacebookLinkedInGoogle+Share

Dec 3 2018

Homegrown Worship Leaders

TwitterFacebookLinkedInGoogle+Share

baseballCongregations tend to plan and implement in the moment since Sunday comes every. single. week. So thinking about finding future players, singers, or even a primary worship leader is rarely a consideration…until a vacancy occurs.

Player development is what Major League Baseball calls the grooming of younger, less advanced players in their minor league system. The so-called farm teams provide mentoring, training, coaching, and practical experience for younger players with the expectation that as a player matures he will advance to a higher level of play and responsibility.

The genius of the farm system is that players get better by playing regularly in smaller venues instead of just waiting for an opening to play in the major leagues. So they are intentionally investing in younger players for the future of the team. A major league team with a weak farm system may have success for a time but will rarely carry that success into the future.

The value of worship player development is realized when a congregation attempts to fill a vacancy. What most find is that the pool of potential replacements out there is often very shallow. Those who are available are often unknown and don’t always resonate with the culture of the searching congregation.

Implementing a farm team model of developing younger, less advanced players from in here can offer a trusted and familiar resource pool for future players, singers, or primary leaders. And investing in those who already understand the culture, personality, worship language, and mission of your church has a greater potential for future success.

If churches want great worship leaders in the future, they must invest in not yet great worship leaders in the present. Imagine then, one of those congregations so effectively implementing this player development model that they are able to groom more worship leaders than they have places for them to serve. Then, imagine the Kingdom value of that congregation getting to farm-out those trained leaders to other congregations who were not as prepared to fill their own vacancies.

TwitterFacebookLinkedInGoogle+Share

Nov 28 2018

Worship Word Wednesday

TwitterFacebookLinkedInGoogle+Share

TwitterFacebookLinkedInGoogle+Share

Nov 26 2018

No Wonder

TwitterFacebookLinkedInGoogle+Share

We’ve grown comfortable with superficial worship that’s explainable, rational and scheduled. A.W. Tozer wrote, “We cover our deep ignorance with words, but we are ashamed to wonder, we are afraid to whisper ‘mystery.”’[1]

Our worship will always be shallow if God’s revelation no longer amazes us. It should cause us to be fascinated, surprised, curious and captivated. But, in reality, it rarely awes or fills us with wonder.

When we are no longer amazed we are left with dry and dead religion; when we remove mystery we are left with frozen or petrified dogma; when we script awe we are left with an impotent deity; and when we abandon astonishment we are left with shallow worship.[2]

So how much deeper could our earthly worship go if we responded as if experiencing God for the first or last time? When we aren’t looking His holiness might just break through like a rainbow.[3] God is transcendent. He is beyond, above, other than and distinct from all.

So as the heavens are higher than the earth, so are His ways higher than our ways and His thoughts higher than our thoughts.[4] If that understanding alone doesn’t cause us to worship with wide-eyed wonder, then no songs or sermons ever will.

Changed from glory into glory,
till in heav’n we take our place,
till we cast our crowns before Thee,
lost in wonder, love and praise.

Charles Wesley

 

[1] A.W. Tozer, The Knowledge of the Holy (New York: Harper Collins, 1961), 18.

[2] Adapted from Michael Yaconelli, Dangerous Wonder: The Adventure of Childlike Faith (Colorado Springs: NavPress, 1998), 23-28.

[3] Adapted from a quote by Madeleine L’Engle.

[4] Isaiah 55:9.

TwitterFacebookLinkedInGoogle+Share

Nov 7 2018

Worship Word Wednesday

TwitterFacebookLinkedInGoogle+Share

TwitterFacebookLinkedInGoogle+Share

Nov 5 2018

3 Reasons Your Worship Isn’t Good

TwitterFacebookLinkedInGoogle+Share

What is good

Congregations are constantly trying to discover and create good worship. So they’ve expanded their song catalogs and adjusted their presentation methods in an effort to find a formula that accomplishes that goal. Some just bypass the heavy lifting altogether by imitating the worship practices of other congregations and call it good.

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, “He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God” (Micah 6:8).

3 Reasons Worship Isn’t Good

  • It doesn’t act justly

If someone says, “I love God, (an act worship) and hates his brother, (also an act of worship) he is a liar” (1 John 4:20a). Worship that acts justly realizes loving God with all my heart, soul, mind and strength is incomplete until I also love my neighbor as I love myself (Luke 10:27).

Mark Labberton wrote, “The heart of the battle over worship is this: our worship practices are separated from our call to justice and, worse, foster the self-indulgent tendencies of our culture rather than nurturing the self-sacrificing life of the kingdom of God.”[1]

  • It doesn’t love mercy

Mercy is the willingness to sacrifice ones own interests for the greater worshiping good of the congregation. Merciful worship begins by surrendering or sacrificing for the sake of something or someone else. It is the act of giving up, offering up or letting go.

King David understood merciful worship as he responded to God’s command to build an altar so the plague on the people of Israel might be stopped (2 Sam 24:21). At no cost to David, Araunah offered his threshing floor, his oxen and even the wood from the oxen yokes for the burnt offering. The king replied, “No, but I will surely buy it from you for a price, for I will not offer burnt offerings to the Lord my God which cost me nothing” (2 Sam 24:24).

  • It doesn’t walk humbly

We often take credit for instigating God’s presence by what we sing and how we sing it and call that good worship. In reality, God started the conversation, was present long before we arrived and has been waiting patiently for us to acknowledge Him. He has called us out of darkness into His marvelous light that we may declare His praises (1 Peter 2:9). The Father seeks the kind of worshipers who worship in spirit and truth (John 4:23).

Humble worship allows us 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.”[2]

 

[1] Mark Labberton, The Dangerous Act of Worship: Living God’s Call to Justice (Downer’s Grove: InterVarsity, 2007), 22-23.

[2] Ibid., 170.

TwitterFacebookLinkedInGoogle+Share

Oct 29 2018

Eugene Peterson on Worship

TwitterFacebookLinkedInGoogle+Share

Eugene Peterson

 

Eugene Peterson was a pastor, scholar, author and poet. On October 22, he finished his Long Obedience in the Same Direction. He left an indelible mark on various areas of Christian thought, including the following on worship.

 

Worship is the strategy by which we interrupt our preoccupation with ourselves and attend to the presence of God.

 

Christians don’t simply learn or study or use Scripture; we assimilate it, take it into our lives in such a way that it gets metabolized into acts of love, cups of cold water, missions into all the world, healing and evangelism and justice in Jesus’ name, hands raised in adoration of the Father, feet washed in company with the Son.

 

Worship does not satisfy our hunger for God; it whets our appetite.

 

Feelings are great liars. If Christians worshiped only when they felt like it, there would be precious little worship. We think that if we don’t feel something there can be no authenticity in doing it. But the wisdom of God says something different: that we can act ourselves into a new way of feeling much quicker than we can feel ourselves into a new way of acting.

 

Every call to worship is a call into the real world.

 

The most important thing a pastor does is stand in a pulpit every Sunday and say, “Let us worship God.” If that ceases to be the primary thing I do in terms of my energy, my imagination, and the way I structure my life, then I no longer function as a pastor.

 

I cannot fail to call the congregation to worship God, to listen to his Word, to offer themselves to God.

 

It’s essential for us to develop an imagination that is participatory. Art is the primary way in which this happens. It’s the primary way in which we become what we see or hear.

 

So here’s what I want you to do, God helping you: Take your everyday, ordinary life—your sleeping, eating, going-to-work, and walking-around life—and place it before God as an offering.

 

A Christian congregation is a company of praying men and women who gather, usually on Sundays, for worship, who then go into the world as salt and light. God’s Holy Spirit calls and forms this people. God means to do something with us, and he means to do it in community. We are in on what God is doing, and we are in on it together. 

TwitterFacebookLinkedInGoogle+Share

Oct 15 2018

4 Signs Your Worship Team Has the Sense of a Goose

TwitterFacebookLinkedInGoogle+Share

gooseIt’s difficult for the worship of your church to be healthy if the relationships of its platform leaders aren’t. Healthy worship teams embrace a unified goal of helping each other help others to worship.

Unhealthy worship teams function as independent contractors who play and perform dependent on their own talent alone. So even if those team members are producing individually, you’ll never experience extraordinary worship leadership until you agree you’re all in this together.

Every fall thousands of geese fly from Canada to the southern part of the United States to escape the bitter cold of winter. Worship teams could better learn how to work together by observing the V-formation flight of these geese.

4 Signs Your Worship Team Has the Sense of a Goose

  • You share leadership with each other

The goose flying in front of the V-formation expends the most energy since it’s the first to break the flow of air that provides lift for the geese that follow. So when the lead goose tires, it moves to the rear of the formation where the resistance is lightest. This rotation happens perpetually throughout their journey. Consequently, each member of the flock serves as a leader as well as a follower.

  • You draft for each other

According to scientists, when the geese fly in a V-formation they create an uplift draft for the bird immediately following. So the entire flock achieves a 71 percent greater flying range than if each goose flew on its own. So they arrive at the destination quicker because they are lifted up by their combined energy and enthusiasm.

  • You cheer for each other

Geese frequently honk as they fly in formation. Scientists speculate this honking is a way to communicate and cheer for each other. Those repeated honks announce all is well as an encouragement to those out front to stay at it and keep on keeping on. They are in essence reminding each other that, “we’re all in this together.”

  • You protect each other

Scientists have discovered that when a goose becomes ill or is injured and has to drop out of the formation, two other geese will also fall out of formation to stay with the weakened goose. And they stay with that goose to protect if from predators until it is either able to fly again or dies.

It’s foundational to the senses of geese to work together. Whether they’re rotating, flapping, honking or helping. Their combined efforts enable them to accomplish what they were created to do.

What could your worship team achieve if you too had the sense of a goose?

Renowned evangelist and preacher, Vance Havner used to say, “Snowflakes are frail little things. But if you get enough of them together they can stop traffic.”

The author of Ecclesiastes said it this way, “Two are better than one because they have a good reward for their efforts. For if either falls, his companion can lift him up; but pity the one who falls without another to lift him up” (Ecc. 4:9-10).

TwitterFacebookLinkedInGoogle+Share

Sep 24 2018

Senior Pastor…Why Aren’t You Singing?

TwitterFacebookLinkedInGoogle+Share

singDear Non-Singing Pastor,

We depend on you as a primary worship leader for our congregation. We agree that your leadership centers more on worship through the Word and Table than through the music. And we understand and affirm that worship can’t be contained in one expression such as music.

But 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). 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).

When the circumstances of life discourage us from verbalizing our songs, the Father surrounds us with songs of deliverance (Ps 32:7). And when we can’t find adequate words to express our love to the Father, Jesus as our worship leader sings with us (Heb 8:1-2; 2:12). So if the Father is singing over us and Jesus is singing with us, we have to ask how you can keep from singing?

When you choose not to sing it causes us to wonder if you really view the musical worship elements as an appetizer before the main course or the warm-up band before the headliner. And when you study sermon notes instead of singing it gives the impression you are unprepared, reminiscent of a freshman cramming for a final exam.

Pastor, we desire worship that is a continuous conversation with a variety of worship expressions instead of just stand-alone elements of music and preaching. So we long for you to teach and model active and fully engaged participatory worship instead of passively giving permission to others not to sing too.

So in humility we ask that you join us in full-throated singing so that all of our voices, including yours, might unite in communal utterances of praise, thanksgiving, confession, dedication, commitment, lament and response. And when this occurs our songs will communicate vertically and horizontally in a unified voice so compelling that it can’t possibly be silenced (Ps 30:12).

Sincerely,

Your Singing Congregation

TwitterFacebookLinkedInGoogle+Share

Sep 12 2018

Worship Word Wednesday

TwitterFacebookLinkedInGoogle+Share

TwitterFacebookLinkedInGoogle+Share

Sep 10 2018

20 Things Worship Leaders Should Say More Often

TwitterFacebookLinkedInGoogle+Share

Twenty things

20 Things Worship Leaders Should Say More Often

  • Let’s select song keys with a comfortable singing range for the congregation.
  • The band is too loud when we can’t hear the congregation sing.
  • I love studying theology.
  • Let’s sing fewer songs this week to allow more time for Scripture and Prayer.
  • We’ve learned enough new songs for a while.
  • It’s time to learn some new songs.
  • I love my pastor and pray for him daily.
  • We don’t sing songs that aren’t biblically accurate or theologically sound.
  • I can’t do this on my own.
  • Please remain seated if that is more comfortable for you.
  • I am interested in what everyone else thinks.
  • No, that is my family time.
  • That’s too pretentious.
  • Let’s get some feedback from the senior adults.
  • We need to celebrate the Lord’s Supper more frequently.
  • Instead of making changes, let’s get better at what we are already doing.
  • It’s Monday and the worship service is already planned.
  • I never want what I wear to distract or detract from worship.
  • I love it when the house lights are up so I can see their faces.
  • Not every great worship song is great for congregational singing.
TwitterFacebookLinkedInGoogle+Share

Aug 20 2018

8 Ways Nostalgia May be Killing Your Church

TwitterFacebookLinkedInGoogle+Share

memoryNostalgia is sentimental remembrance of previous times or significant events that continue to stir happy or meaningful personal recollections. It can be a healthy time of reflection as long as its primary purpose is to remind how the past laid the foundation for the present and future. If, however, those remembrances result in an excessive yearning and compulsion to return to the “good old days,” then nostalgia may be killing your church.

The word nostalgia is derived from the two Greek words: nostos, meaning homecoming, and algos, meaning pain. The medical professionals who coined the word in the late 18th century were describing an emotional and physical condition, not the current meaning of wistful thoughts of earlier times. In its original definition, nostalgia was viewed as a crippling condition that rendered sufferers incapacitated by despair or intense homesickness.[1]

Nostalgia was considered a legitimate reason for voluntary release from military service even until the 1860’s. If a soldier became too overwhelmed by thoughts of home or the life he left behind, his abilities for service could be compromised.

Nostalgia in reasonable doses can provide a sense of comfort. But too much can have a negative effect perpetuating the belief that an earlier time is preferable to present day conditions. Getting caught up in feelings about a more ideal past can make the present seem unfulfilling by comparison.[2]

Excessive nostalgia can cause a church to romanticize, idealize and even embellish the past in an effort to coerce present generations to perpetuate that past for future generations. Consequently, extending those previous practices can limit a congregation to its past performance, potentially killing its present and future efforts. The end result is a church that attempts to re-create divine moments, events or even seasons based almost completely on the idealized emotions that were originally stirred.

8 Ways Nostalgia May be Killing Your Church

  • Attempts are made to canonize one particular style or genre of music.
  • Conversations begin with Do you remember instead of Can you imagine.
  • An inordinate amount of time is spent planning and preparing reunions and anniversaries.
  • Much more time is devoted to protecting old practices than praying for and considering new ones.
  • Leadership vision seems to look in the rearview mirror for the way things used to be instead of out the window for the way things could be.
  • Budgets are absorbed on the physical and organizational institution without considering its mission.
  • Leaders are selected or dismissed according to how they can best represent and perpetuate the past.
  • Resurrecting or recreating older actions to reflect former generations always takes priority over newer actions to impact future generations.

Nostalgically designing the vision, practices, procedures and future of your church to replicate the Good Old Days usually succeeds in getting it half right…it is old.

 


[1] Adapted from http://www.wisegeek.org

[2] Ibid.

 

TwitterFacebookLinkedInGoogle+Share

Aug 13 2018

Why Worship Leaders Should Get A Real Job

TwitterFacebookLinkedInGoogle+Share

jobNow that I have your attention, leading worship is indeed a worthy calling and vocation that requires preparation, education and skills. And yes, it is a real job. But what if opportunities were no longer available for you to lead worship vocationally?

What if you needed to voluntarily or were forced involuntarily to step aside from vocational worship leadership for an interim or extended period of time? Or if you’re a student preparing for vocational worship ministry, what if you don’t immediately land a position after graduation? What would or could you do in these instances to provide for your family while still responding to God’s call? Some of us have found ourselves in similar situations only to realize we are not trained or are not training to do anything else.

Statistics show that 95% of churches average 350 or less in worship and that 75-80% of those churches average 150 or less. Forced terminations, unhealthy staff relationships and ageism are all unfortunate realities. Church planting movements have amplified the need for additional volunteer and part time worship leaders. And even larger, more established congregations are no longer realizing the need for full-time worship and music staff as they try to stretch their financial resources to accommodate their various generational, cultural, ethnic and multisite needs.

With those statistics in mind, the present and future reality seems to indicate that the need for full-time music and worship leaders is on the decline. In other words, it appears there are and will continue to be more prepared full-time leaders than full time places for them to serve. So reality dictates that while preparing for worship leadership we should also be learning additional marketable skills.

For this to occur, we must first acknowledge that a call to bivocational ministry is not a mediocre calling but is in fact a call to full-time ministry that just happens to occur not only when we gather at church but also when we disperse to the marketplace. We must also encourage our Christian colleges and seminaries to more actively challenge students preparing for worship ministry to also learn other vocational skills. We must agree that it is never too soon or too late to learn something new. And we must affirm that learning an additional skill doesn’t compromise our calling but in fact enhances it by allowing us to communicate in other worship languages beyond choirs and chord charts.

TwitterFacebookLinkedInGoogle+Share

Aug 6 2018

Worship Leader…You Can’t Do That

TwitterFacebookLinkedInGoogle+Share

can't do thatAs worship leaders we often need to be reminded that worship can occur without us and even in spite of us. But we’re sometimes guilty of leading like we alone have the ability and even right to be the sole instigators of worship in our setting.

It is true that we’re usually the most talented in the room, so it’s always a challenge to be both upfront and unassuming. But even though God has called us to lead, aren’t there some things we’re constantly trying to do that we really can’t?

We can’t create worship
We can’t generate an encounter with God through our worship actions and song selections. Those actions might prompt, exhort, encourage or even prod more response to an encounter but they can’t create it.

He has called us out of darkness into His marvelous light that we may declare His praises (1 Peter 2:9). The Father is seeking the kind of worshipers who worship in spirit and truth (John 4:23).

We are responders to God’s calling and seeking, not originators of it. As good as our various worship songs and actions might be, they will never create what can only be recognized and responded to. So we must never confuse creative and created worship. We should be doing the former and can’t do the latter.

We can’t start and stop worship
If our worship starts when we sing the first song and stops when we sing the last one, then what are we encouraging them to do the other 167 hours of the week? Loving God with heart, soul, mind and strength and also loving our neighbors as we love ourselves means worship is continuous.

Worship doesn’t start with our song set. It’s a daily conversation, not a weekly musical event. Those of us who lead must be constantly scrutinizing our actions so they never imply that worship starts and stops with us.

We can’t control worship
Trying to control worship holds our congregation captive to style, tradition, form and structure. None of us have enough creativity or endurance to plan, prepare, rehearse and lead multigenerational, multisensory and multicultural worship services in multiple styles week after week, year after year, with the same level of spiritual depth and creative tenacity each and every time.

Trying to control it all will eventually kill us and the worship of our congregation. Both may be slow deaths, but still terminal. So if we alone are holding on as gatekeepers to receive all the credit when something works, just remember we’ll also receive all the credit when something doesn’t.

We can’t do it for them
Worship is something they do, not something that is done for them. So if we never involve our congregants 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?

As worship leaders we are not proxies or intermediaries. We do indeed facilitate, prompt, prod, remind and exhort them 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.

TwitterFacebookLinkedInGoogle+Share

Jul 30 2018

Worship Tourists or Travelers?

TwitterFacebookLinkedInGoogle+Share

touristsAre we worship tourists or travelers?

Travelers willingly immerse themselves in cultures even when they are radically different from their own. They adjust instead of expecting others to adjust to them. Inconvenience for a traveler is never inconvenient because it encourages discovery. Travelers always dig deep and ask who and why.

Tourists sample other cultures as long as they aren’t too different from their own. They expect others to adjust to them. Inconvenience for a tourist is always inconvenient because it discourages pleasure and preference. Tourists only scratch the surface and ask what, when and how much.

Tourists go where the map takes them, are there to experience the sites, aren’t willing to stray from their native language and always ask “what’s in it for me.”

Travelers go where the road takes them, are there to understand the sites, attempt to learn new languages and always ask “what’s in it of me.”

The ultimate destination for tourists and travelers may be exactly the same. But the connection for the tourist is usually shallow and fleeting. And the connection for the traveler is always deep and continuous. The tourist endures the journey in order to reach the destination while the traveler values the journey as part of the destination.

So what if we approached worship as travelers on a continuous journey instead of tourists visiting a site for pleasure?

TwitterFacebookLinkedInGoogle+Share

Jul 9 2018

Jumping Off Worship Bandwagons

TwitterFacebookLinkedInGoogle+Share

bandwagonThe 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.

During the 19th 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.

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 iTunes 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. So instead of encouraging spirit and truth worshipers it creates liturgical lemmings.

Congregations often need to and should be making regular worship adjustments. And some of those changes might actually include the latest songs, styles or technological tools. But instead of immediately jumping on the newest worship bandwagon because it seems like everyone else is, congregations should instead discern and determine their worship adjustments through praying together, reading Scripture together, coming to the Lord’s Table together, mourning together, rejoicing together, sharing ministry together, playing together and then singing their song sets together.

TwitterFacebookLinkedInGoogle+Share

Jul 2 2018

10 Things to Say to Your Worship Leader This Week

TwitterFacebookLinkedInGoogle+Share

encourage

  1. Even if I don’t know or like the songs, I’m still planning to sing them like I do.

  

  1. We’ll take care of your kids so you can go on a date with your spouse.

  

  1. I bought you a Starbucks gift card.

 

  1. I’m praying daily for you and the worship team.

  

  1. I’ve been singing that new song all week.

  

  1. We love using the Sunday song set for family devotions.

  

  1. Thanks for selecting older and newer songs with biblical integrity.

 

  1. You are a great guitar player but an even better pastor.

  

  1. I love that our worship emphasizes theological content instead of musical style.

  

  1. I’d like to volunteer to serve on the tech team.
TwitterFacebookLinkedInGoogle+Share

Jun 25 2018

Patriotic Worship Idolatry

TwitterFacebookLinkedInGoogle+Share

patrioticI love, appreciate and revere my family. I am grateful I get to be their husband and dad. I think about them often and can’t imagine life without them. Our story is something I enjoy celebrating and telling others about every chance I get.

As a result of that gratitude, what if I used the worship service this Sunday just to exalt my family? So instead of worshiping the Father that day, what if I planned the entire service to celebrate and sing the praises of my family?

If idolatry is extreme devotion to anyone or anything that isn’t God, then replacing the cross with the American flag as the primary symbol of our worship can cause us to stray into idol territory. Christian worship is stepping into God’s story instead of expecting Him to step into ours. His story and our response to that story transcends Americanism.

So in the context of a patriotic worship service, we must be careful to ask whom or what we are worshiping when we sing, “My country ‘tis of thee, sweet land of liberty, of thee I sing.”

Harold Best wrote, “There is one fundamental fact about worship: at this very moment, and for as long as this world endures, everybody inhabiting it is bowing down and serving something or someone – an artifact, a person, an institution, an idea, a spirit, or God through Christ.”[1] Best continued with, “All worship outside the worship of God through Christ Jesus is idolatrous.”[2]

We can still pay homage to our country and those who sacrificed so we can live freely without ignoring Christ who sacrificed so we might live eternally.

 


[1] Harold M. Best, Unceasing Worship: Biblical Perspectives on Worship and the Arts (Downers Grove: InterVarsity, 2003), 17.

[2] Ibid., 163.

TwitterFacebookLinkedInGoogle+Share

Jun 18 2018

15 Questions for Every Worship Song Set

TwitterFacebookLinkedInGoogle+Share

questions  for Every Worship Song Set

 

  • Will it encourage passive spectating or active participating?

 

  • Does it include a healthy balance of familiar and new?

 

  • Does it include expressions that are both celebrative and contemplative?

 

  • Are its texts theologically sound and do they affirm scripture as foundational?

 

  • Is it culturally and generationally appropriate for those who will be present?

 

  • Does it include not only our words to God but also God’s words to us?

 

  • Will acceptable physical actions be articulated or implied?

 

  • Will it give participants an opportunity to connect with each other?

 

  • Will its musical or technological elements direct our attention away from God?

 

  • Are its melodies singable and ranges accessible?

 

  • Will guests be able to participate in it without confusion?

 

  • Will it speak and teach the Gospel?

 

  • Will it engage more than just emotions?

 

  • Are we giving it too much responsibility for the entirety of our worship?

 

  • Will it encourage participants to be doers of the word and not just hearers only?
TwitterFacebookLinkedInGoogle+Share

May 8 2018

Using Worship Style As A Hook

TwitterFacebookLinkedInGoogle+Share

loss leaderloss leader is when a retail chain or business offers goods or services discounted at or below cost in order to draw consumers in. The strategy is that drawing them in will hopefully then lead them to buy additional items at a higher cost.

Some congregations employ this same practice of depreciating or changing their worship style as a hook to get new consumers in the door. This marketing ploy often discounts their existing worship foundations. And their unique worship DNA’s are thrown out in order to secure the loyalties of new customers.

Consequently, instead of planning worship to respond to God’s revelation they start planning it to respond to cultural affirmation. And just trying anything to get them in the door will sometimes cause a congregation to hedge theologically, biblically or musically.

So what will those congregations offer when consumer tastes change again and they’re too diverse or costly to accommodate? And when those new consumers are no longer new and realize that worship is going to actually require something from them, what methods will congregations initiate to keep them? How will they express deep calling unto deep worship when loss leader worship is all they’ve known (Ps 42:7)?

What worship costs is more important than how it comforts us or serves our agendas. If worship is just fashioned to meet our needs and preferences, it may not be worship at all.[1]  So if you’re still trying to get them in the door with loss leader hooks such as traditional, contemporary, classic, modern, casual, or even coffee, then those hooks you are attempting to reach them with is probably all you’ll ever reach them to.

 

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

TwitterFacebookLinkedInGoogle+Share

Apr 9 2018

Songs God Doesn’t Like

TwitterFacebookLinkedInGoogle+Share

AmosThe psalmist points out that God takes pleasure in the praise of his people through music… “Let them praise his name with dancing and make music to him with tambourine and harp. For the Lord takes delight in his people” (Psalm 149:3-4). Zephaniah wrote, “the Lord our God is with us and rejoices over us with singing” (Zeph 3:17).

So if the Father takes pleasure in our praise and sings over us, are there certain musical genres in which he takes more pleasure or conversely, doesn’t like? Many of us assume the styles we like and don’t like answers that question.

Scripture, however, speaks to the issue of worship that is or isn’t pleasing to God on several occasions. The prophet Micah condemned Israel’s dishonest, corrupt, and meaningless worship by pointing out what God considers good worship and what he really requires, “He has told you, O man, what is good; And what does the Lord require of you but to do justice, to love kindness, and to walk humbly with your God” (Micah 6:8).

Amos criticized music that is ego driven when he wrote, “I can’t stand your religious meetings. I’m fed up with your conferences and conventions. I want nothing to do with your religion projects, your pretentious slogans and goals. I’m sick of your fund-raising schemes, your public relations and image making. I’ve had all I can take of your noisy ego-music. When was the last time you sang to me? Do you know what I want? I want justice – oceans of it. I want fairness – rivers of it. That’s what I want. That’s all I want” (Amos 5:21-23 The Message).

The book of Isaiah indicates which songs God doesn’t prefer when the author writes, “The Lord says: These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is made up only of rules taught by men” (Isaiah 29:13).

So claiming to know what music God likes because he surely likes what we know isn’t what pleases God. Scripture reminds us that his pleasure is not contingent on what we sing at all, but instead the condition of the heart from which it is sung.

May the words of Paul be our prayer then as we sing our various styles of songs together, “Let the peace of Christ keep you in tune with each other, in step with each other. None of this going off and doing your own thing. And cultivate thankfulness. Let the Word of Christ – the Message – have the run of the house. Give it plenty of room in your lives. Instruct and direct one another using good common sense. And sing, sing your hearts out to God” (Colossians 3:15-16 The Message)!

TwitterFacebookLinkedInGoogle+Share