Apr 8 2020

Worship Word Wednesday

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Apr 1 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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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 5 2020

Worship Word Wednesday

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Feb 3 2020

Worship That Jumps the Shark

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

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

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

Our worship may have Jumped the Shark if…

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

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

• We select songs in response to complaints or compliments.

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

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

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

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

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

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

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

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

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

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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 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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Dec 16 2019

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

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

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

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

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

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Dec 11 2019

Worship Word Wednesday

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Dec 2 2019

An Argument for Punctuation in Projected Song Lyrics

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

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

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

So bring Him incense gold and myrrh

Come peasant king to own Him

So bring Him incense, gold, and myrrh,

Come, peasant, king, to own Him;

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

God rest ye merry gentlemen

Let nothing you dismay

God rest ye merry, gentlemen,

Let nothing you dismay,

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

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

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

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

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Nov 27 2019

Worship Word Wednesday

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Nov 25 2019

Are You Called to Lead Worship?

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

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

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

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

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

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

 

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

[2] Ibid., 67.

[3] Ibid., 5.

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Nov 20 2019

Worship Word Wednesday

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Nov 11 2019

Music May Be Killing Intergenerational Worship

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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.

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Nov 6 2019

Worship Word Wednesday

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Nov 4 2019

Urban Myth

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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.

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Oct 28 2019

50 Worship Leader Self-Evaluation Questions

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As worship leaders we sometimes don’t consider evaluating our own leadership until we receive complaints about something we are or aren’t doing or singing. Consequently, when those criticisms occur our responses are usually defensive rather than corrective.

Self-evaluation is preventive and proactive rather than defensive and reactive. So in order to avert or deter an unfavorable assessment from others, we should first ask some hard questions of ourselves. The following list of self-evaluation questions is not an exhaustive one but hopefully a place to begin.

  1. Are the services I plan and lead usually easy to follow or are they more often disorganized and disjointed?
  1. Am I planning worship each week for the congregation I’ve been called to lead or one I wish I had been called to lead?
  1. Are my verbal instructions and transitions ad-libbed and verbose or prepared and succinct?
  1. Am I encouraging passive worshipers by leading worship for them instead of with them?
  1. Do the people I put on the platform adequately represent the cultural, generational and spiritual characteristics of our congregation?
  1. Is my primary consideration for selecting worship team members musical or spiritual?
  1. Are the songs I lead on the platform evident in the life I lead off the platform?
  1. Am I selecting or not selecting songs and styles just because I personally like or don’t like them?
  1. Do I select song keys to intentionally encourage congregational participation or just to complement my own vocal range?
  1. Are the songs I select theologically sound and biblically accurate?
  1. Are any of my artistic, visual, verbal or musical expressions contrived or distracting? 
  1. Do I convey that worship starts and stops with our opening and closing songs?
  1. Do I begin worship planning each week with song titles or Scripture and prayer?
  1. Besides the latest songs, am I learning anything new?
  1. Since Sunday isn’t usually a Sabbath for me, when am I taking one?
  1. Do I ask how something might impact my family before asking how it might impact my worship leading?
  1. Have I surrounded myself with those who can protect me from my own stupidity?
  1. Am I spending a lot of time worshiping privately before leading worship publicly?
  1. Does always highlighting my playing and singing sometimes imply I don’t really care whether the congregation is singing or not?
  1. Do I wake up every morning feeling unqualified in my own power to do what God has called me to do?
  1. Am I taking care of myself spiritually, emotionally, physically and relationally?
  1. Have I gotten in the habit of using worship service prayer as a segue for musical elements instead of a divine conversation?
  1. Do I ever welcome divine interruptions in my service planning and leading?
  1. Am I casting vision for the future without denigrating the past?
  1. Do I determine the worship language of my congregations based on how I might appear to my worship leading friends?
  1. Am I able to worship when I’m not the primary leader?
  1. Is worship leading a calling for me or just convenient?
  1. Am I leading worship just because I don’t know how to do anything else?
  1. Am I making a conscious effort to pour into younger leaders or am I just trying to protect my territory?
  1. Am I threatened when someone on the team plays or sings better than I do?
  1. Am I depending on my musical skills alone to do what it’s only possible for God to do?
  1. Do I act like a gatekeeper by holding my congregation captive to my favorite worship styles and musical preferences?
  1. Does it seem like the services I plan tend to place more focus on the creative or the Creator?
  1. Am I spending more of my time developing my musical skills or my relationship skills?
  1. Do I find myself coasting or faking it more and more often?
  1. Am I approachable, available and accountable?
  1. Am I more concerned with playing right notes than having right relationships?
  1. Does it seem like I’m more of a cheerleader than a worship leader?
  1. Is it evident from my worship responses that I’m no longer amazed by God’s revelation?
  1. Does my leading lean toward manipulation instead of exhortation?
  1. Do I always seem to disappear when it’s time to set up or tear down?
  1. Am I showing up to rehearsals unprepared?
  1. Do I treat the worship team like backup musicians?
  1. Do I ever use my artistry and busyness as an excuse for laziness and lateness?
  1. Am I coasting at the first of the week causing me to scramble at the end of the week?
  1. Is the worship I’m leading challenging our congregation to be doers or just hearers?
  1. Am I regularly praying for and with those I lead?
  1. Are the songs I’m selecting giving our congregation an opportunity for celebration and contemplation?
  1. Do I offer a healthy balance of both familiar and new songs?
  1. Is it evident to others that I’m as much of a worship leader on Monday as I was on Sunday?
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Oct 14 2019

Top 10 Worship Word Wednesday Quotes

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

1.

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Oct 7 2019

Give Music a Rest!

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

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

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

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

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

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

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

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

 

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

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

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Oct 2 2019

Worship Word Wednesday

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Sep 25 2019

Worship Word Wednesday

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Sep 23 2019

Less Scripture to Sing and Preach More

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Minimizing the public reading of Scripture in our services of worship may be unwittingly conveying a lack of trust in the very Word we claim as foundational to that worship. When we read less so we can sing and preach more we may actually be implying that a higher level of credibility is found in our exhortation or musical expression of the Word than the very Word itself.

John Frame offers two truths that highlight the value of God’s Word in our worship: “First, where God’s Word is, God is. We should never take God’s Word for granted. To hear the Word of God is to meet with God himself. Second, where God is, the Word is. We should not seek to have an experience with God which bypasses or transcends His Word.”[1]

In earlier centuries wooden warships carried cannons as a primary weapon of offense. These massive weapons were mounted on rollers and secured with rope to avoid damage from their tremendous recoil. A loose cannon was one that broke from its safety restraints, potentially causing serious damage to the ship and its crew.

Reading biblical text less just so we’ll have time to sing or preach more may be compromising the theological moorings protecting us from loose canonical drifts that can compromise our worship services.

Scripture must indeed be foundational to our songs, sermons, prayers, verbal transitions and the Table. But it must also be read publicly by men, women and children of various generations and cultures and allowed to stand on its own without us trying to prop it up with our own contrived words.

When biblical text is foundational instead of supplemental it will organically yield our sermons and songs instead of just serving as fertilizer for our own language. Then our congregants will be better equipped to leave in here worship with that text in their hearts and on their lips for continuous worship out there.

 

[1] John M. Frame, Worship in Spirit and Truth: A Refreshing Study of the Principles and Practice of Biblical Worship (Phillipsburg: Presbyterian and Reformed, 1996), 90.

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Sep 16 2019

Worship Manager or Worship Leader?

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None of us alone have enough creativity or endurance to manage intergenerational and intercultural worship services week after week, year after year, with the same level of spiritual depth and creative tenacity each and every time.

So if you alone are trying to manage worshipers instead of lead them, you alone might receive all of the credit when something works. But you alone will also receive all of the credit when something doesn’t work. Trying to manage worship will eventually kill you and the worship of your congregation. Both may be slow deaths, but still terminal. Check out these comparisons to see where you’re landing.

 

A Manager acts as a gatekeeper by holding a congregation captive to style, traditionalism, form and structure.

A Leader understands that worship can’t be contained in one artistic expression, vehicle of communication, style, culture or context.

 

A Manager holds worship in check by retaining the power to make all decisions in order to influence results.

A Leader leverages available resources by tapping into the creative abilities of all in the planning, preparation and implementation of worship.

 

A Manager starts and stops worship.

A Leader continues worship.

 

A Manager does to.

A Leader does with.

 

A Manager prepares worshipers for Sunday events.

A Leader prepares worshipers for daily responses.

 

A Manager focuses on the institution.

A Leader focuses on the mission.

 

A Manager weighs the value of each team member.

A Leader creates value in each team member.

 

A Manager informs.

A Leader influences.

 

A Manager is autonomous.

A Leader is collaborative.

 

A Manager builds systems.

A Leader builds relationships.

 

A Manager imitates.

A Leader innovates.

 

A Manager instructs.

A Leader coaches.

 

A Manager creates goals.

A Leader casts vision.

 

A Manager sticks with how worship has worked.

A Leader works with how worship is stuck.

 

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Sep 3 2019

Worship Leader and Worship Team Relational Contract

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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.
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Aug 19 2019

Hooked on a Feeling

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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.”

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Aug 5 2019

Worship Leader: Performer, Promoter or Partner?

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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.

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Jul 22 2019

Stop Blaming Music for Worship Conflict

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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.

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Jul 8 2019

The False Dichotomy of Choosing Worship Sides

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

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

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

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

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

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

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Jul 3 2019

Worship Word Wednesday

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Jul 1 2019

Reclaimed Worship

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

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

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

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

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

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

 

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

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Jun 19 2019

Worship Word Wednesday

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Jun 3 2019

Lord’s Supper Myopia

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Limiting our observance of the Lord’s Supper just to a penitential replay of the Last Supper may be diminishing its significance. A myopic observance of the Table as a remembrance of Jesus’ sacrifice is not inaccurate, it’s just incomplete.

The early church frequently observed the Lord’s Supper not just to remember the cross but also the joy of the resurrection and hope of Jesus’ promised return.

Considering the Lord’s Supper as more than a memorial doesn’t minimize its remembrance, it actually enhances it. It allows us to not only remember what Christ did for us, but what he continues to do for us. So we don’t just live in the past through our sorrow, but also remember how it continues to impact our present and future.

If we are to consider the Lord’s Supper beyond a memorial, then it must be reflected in the text we read and preach. It must influence the songs we choose to sing, impact how we approach the Table, and frame our words of instruction. Songs and Scripture focused on the cross are indeed valuable for expressing our worship at the Table. But songs and texts focusing on thanksgiving, community, and hope can be equally valuable.

The challenge is for each congregation not to ignore expanded observances out of fear it will take them to a doctrinal place they’ve never been before. Instead, they should prayerfully consider the discerning attention this ordinance deserves each and every time it’s observed. So the Lord’s Supper must never be a worship service add-on and our default as we plan and observe it must not always be sameness.

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May 29 2019

Worship Word Wednesday

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May 15 2019

Worship Word Wednesday

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May 13 2019

20 Worship Service Irrefutables

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Worship Service Irrefutables

  1. It isn’t trivial just because you use a worship band.
  2. It isn’t archaic just because you use an orchestra.
  3. The opening song doesn’t start it.
  4. The closing song doesn’t stop it.
  5. An older expression doesn’t imply it’s stale.
  6. A newer expression doesn’t imply it’s fresh.
  7. It’s not theologically profound because you use hymns.
  8. It’s not theologically trite because you use modern songs.
  9. A younger leader doesn’t cause it to be relevant.
  10. An older leader doesn’t cause it to be passé.
  11. Changing it won’t automatically make your church grow.
  12. Keeping it the same won’t inevitably make your church decline.
  13. Using technology can complement it.
  14. Using technology can distract from it.
  15. It’s not participative just because you’re leading it with a choir.
  16. It’s not passive just because you’re leading it with a worship team.
  17. Dressing up for it doesn’t make it sacred.
  18. Dressing down for it doesn’t make it irreverent.
  19. Music isn’t a necessity for it.
  20. Music can certainly enhance it.
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Apr 29 2019

Dangerous Worship

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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).

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Apr 23 2019

Not Enough Easter

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EasterIf our churches affirm Easter as the most important celebration of the church year and the foundation of our hope for the future, then why do we limit its observance to a single Sunday? Remembering the resurrection only on Easter is like remembering your marriage only on your anniversary.

Easter in the early church was much more than a one-day event. They not only remembered and celebrated that Christ died and rose again, they also remembered and celebrated that He appeared following His resurrection, that He ascended, that the Holy Spirit descended and that Jesus promised to return again.

In their great joy the early Church began celebrating with Easter and continued for fifty days. Seven weeks of remembering would allow our churches to go much deeper into the Resurrection, Ascension and Pentecost instead of trying to cram it all into one Sunday so we can move on to the next sermon series.

Limiting it to a single day can give the impression that its observance is routine instead of righteous, chronological instead of Christological. It can appear that we are giving lip service to the Christian Calendar so we can move on to the Hallmark calendar of Mother’s Day, Graduation Sunday and Memorial Day.

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.”[1] So revisiting the mystery over an extended period of time could encourage a deeper understanding of redemption, sanctification, salvation, renewal and victory.

If we are indeed Easter people, then protracting our celebration could help us remember that the transforming resurrection of the past also transforms our present and future.[2] And we’ll never fully grasp that truth in a single day.

 

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

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

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Apr 15 2019

In Whom Are You Investing?

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I was challenged a couple of decades ago while attending a worship leadership conference to make a list of individuals who had intentionally taken the time to encourage me in my early ministry years. The clinician gave us time to complete our list and then asked, “Have you told those individuals how much you value that investment?” After returning home from the conference I drafted half a dozen thank you notes to send to those mentors I had listed. Paul Williams was on that list.

Nearly four decades ago I began my first full-time ministry position. Paul Williams served as a music and worship pastor in another church in our city. In my first week or two of ministry he stopped by my office and didn’t ask, but told me he was going to pick me up the following Saturday to attend a music workshop with him. This wizened sage of music and worship ministry (he was probably 40) invested in a 24-year-old worship beginner not for what he could get from me, but what he could offer to me.

My first ministry position was one of those learning experiences that many of us have endured in ministry. Paul knew the history of our congregation and the challenges I would face way before I figured it out. He never offered a lot of useless advice or platitudes when I was struggling to stay or questioning whether I missed God’s calling. He just became a friend who graciously listened, encouraged and was available every time I needed his wisdom.

Before Paul died in 2010 from complications of Acute Myelocytic Leukemia, he had served as Music and Worship Pastor for 35 years and then in 1992 began serving full-time as a lyricist, clinician and composer. Even though I moved to a different state, Paul continued to send me packets of his new music every few months with a humorous personal note of encouragement and a loving note to my family. I’m sure others received similar packets and notes from Paul since my relationship with him was not unique. He just had the ability to make each person feel that way. I’m not certain I’d still be in ministry today if Paul Williams hadn’t taken the time to help shape me then.

Investing in others means we make deposits of our time and talents so the return will be compounded for future withdrawals. Our success in worship ministry will not be judged just on how well we did it ourselves, but on how well we helped others do it too. So if we want great worship leaders to replace us in the future, then like my friend Paul we must invest in those not yet great worship leaders in the present.

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Apr 8 2019

Why Wouldn’t You Also Worship Then?

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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?

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Mar 27 2019

Worship Word Wednesday

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Mar 20 2019

Worship Word Wednesday

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Mar 18 2019

Why Our Worship Service Songs Can’t Cause Worship

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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).

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Mar 13 2019

Worship Word Wednesday

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Mar 4 2019

Worship Service with No Worship Service

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Service

Spending all our time and resources leading church services as an act of worship means we often neglect to lead our church in service as an act of worship. If our entire focus is on getting them to worship here, then we have nothing left to send them out to worship there. Serving others is the action we take to ensure the songs we sing when we gather are embodied when we scatter.

Serving as an act of worship means we are so awakened by God’s purpose in the world that we can’t wait for the worship service to end so we can actually get out there to share it.[1] This awareness means our singing is no longer focused just on consuming as we gather but offering as we disperse.[2]

Worship as service is often messy and not always comfortable since it can’t be contained in one location, context, culture, artistic expression or vehicle of communication. But worship comfort is not a biblical concept.

Worshiping here and worshiping there are both biblical and necessary if we are to faithfully respond to Jesus’ command to love God and love others. One can’t survive without the other. It doesn’t matter how good our worship songs and actions are in here, they are incomplete until they also impact how we serve out there. So we can’t just draw the blinds during the week and wait for the next Sunday if we want to respond to the work God is actually doing.[3]

 

[1] Mark Labberton, The Dangerous Act of Worship: Living God’s Call to Justice (Downers Grove: InterVarsity, 2007), 13.

[2] Ibid., 21-2.

[3] Eugene H. Peterson, Christ Plays in Ten Thousand Places: A Conversation in Spiritual Theology (Grand Rapids: Eerdmans, 2005), 71.

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Feb 27 2019

Worship Word Wednesday

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Feb 25 2019

Steeplejacking Worship

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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),

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