Sep 23 2020

Worship Word Wednesday

Share

Share

Aug 31 2020

Bandwagon Effect

Share


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

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

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

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

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

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

TEAM DISCUSSION QUESTIONS

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

 

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

Share

Aug 17 2020

Worship Cause and Effect

Share

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

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

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

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

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

Share

Jul 21 2020

Better Sundays Begin on Monday: Book Excerpt

Share

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

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

Breaking down game film is a discipline sports teams often incorporate after each game. They review and discuss game videos in order to identify mistakes, make adjustments, consider radical changes, and highlight successes. The ultimate goal of this type of analysis is to facilitate individual and team improvements that will positively affect subsequent games.

The fundamental reason why a team needs adjustments is not always evident in the middle of the game. Breaking down or evaluating all of the important elements after a game gives coaches and players the opportunity to isolate and assess individual plays and players in a more relaxed setting, away from the time constraints and pressures of the game.

So why aren’t individual pastors, worship leaders, and even worship leading teams regularly incorporating similar evaluative practices? One of the primary reasons is that implementing an individual or collaborative process of analyzing worship services or planning for upcoming services requires a deep level of humility, trust, and shared accountability. It also requires selfless leaders who are willing to sacrifice their own ideas, preferences, and interests for the greater worshipping good of the congregation.

Initiating a similar approach to worship evaluation can be summative in that a congregation can learn from its previous worship failures and successes. But it can also be formative since it occurs during the development and conceptual worship service stages. Both outcomes will help you or your team first determine why you worship before ever considering how you worship.

Worship renewal must be determined first by standardizing worship principles before ever considering worship practices. The reality is that worship service evaluation is already occurring in the hallways, parking lots, and at lunch tables after our services. So why wouldn’t we want to preempt those conversations with an intentional evaluative process?

Share

Jul 20 2020

Economize: Worship Service Verbal Transitions

Share

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

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

Scripture often reminds us how important our words are:

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

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

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

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

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

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

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

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

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

Share

Jul 8 2020

Worship Word Wednesday

Share

Share

Jun 24 2020

Worship Word Wednesday

Share

Share

Jun 8 2020

Singing in Regathered Worship: Want or Need?

Share

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

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

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

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

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

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

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

 

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

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

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

Share

May 20 2020

Worship Word Wednesday

Share

Share

May 4 2020

5 Unintended Consequences of Worshiping from Home

Share

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

  • Sermons are shorter, yet more profound

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

  • Worship is simpler and less contrived

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

  • Intergenerational worship is foundational instead of optional

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

  • Off-limits music programs are now on the table

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

  • Church size isn’t determining worship quality

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

Share

Apr 29 2020

Worship Word Wednesday

Share

Share

Apr 20 2020

Worship in the Meantime

Share

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

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

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

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

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

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

 

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

[2] Ibid.

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

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

Share

Apr 15 2020

Worship Word Wednesday

Share

Share

Apr 13 2020

Was Easter Sunday a Waste of Time?

Share

 

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

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

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

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

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

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

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

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

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

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

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

 


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

[2] Ibid., 56.

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

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

[5] Ibid.

Share

Apr 8 2020

Worship Word Wednesday

Share

Share

Apr 6 2020

Worship Leaders… HOLD FAST!

Share

 

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

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

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

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

Hold Fast – Mercy Me

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

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

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

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

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

Share

Mar 9 2020

12 Things Worship Leaders Want Their Teams to Remember

Share

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.
Share

Mar 4 2020

Worship Word Wednesday

Share

Share

Mar 2 2020

Love the One You’re With

Share

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

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

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

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

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

Share

Feb 26 2020

Worship Word Wednesday

Share

Share

Feb 24 2020

How Can I Keep from Singing?

Share

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

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

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

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

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

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

 

How Can I Keep from Singing

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

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

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

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

 

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

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

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

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

 

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

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

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

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

 

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

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

Share

Feb 19 2020

Worship Word Wednesday

Share

Share

Feb 17 2020

Things Our Worship Pastors Wish We Knew

Share

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

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

They have a hard time getting out of town

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

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

They are sometimes out of gas

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

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

They face the same struggles we do

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

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

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

 

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

Share

Feb 12 2020

Worship Word Wednesday

Share

Share

Feb 10 2020

Leave Worship Better than You Found It

Share

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

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

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

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

 

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

Share

Feb 5 2020

Worship Word Wednesday

Share

Share

Jan 27 2020

Drink More Coffee with Senior Adults

Share

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

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

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

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

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

Share

Jan 22 2020

Worship Word Wednesday

Share

Share

Jan 20 2020

Is Your Church in Conflict? Come to the Table!

Share

communion

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

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

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

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

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

 

 

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

Share

Jan 15 2020

Worship Word Wednesday

Share

Share

Jan 8 2020

Worship Word Wednesday

Share

Share

Jan 6 2020

The Theology of Hymns Versus Modern Worship Songs

Share

 

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

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

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

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

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

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

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

 

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

Share

Dec 11 2019

Worship Word Wednesday

Share

Share

Dec 2 2019

An Argument for Punctuation in Projected Song Lyrics

Share

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

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

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

So bring Him incense gold and myrrh

Come peasant king to own Him

So bring Him incense, gold, and myrrh,

Come, peasant, king, to own Him;

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

God rest ye merry gentlemen

Let nothing you dismay

God rest ye merry, gentlemen,

Let nothing you dismay,

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

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

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

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

Share

Nov 27 2019

Worship Word Wednesday

Share

Share

Nov 20 2019

Worship Word Wednesday

Share

Share

Nov 13 2019

Worship Word Wednesday

Share

Share

Nov 11 2019

Music May Be Killing Intergenerational Worship

Share

multigenerational

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

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

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

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

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

Share

Nov 6 2019

Worship Word Wednesday

Share

Share

Nov 4 2019

Urban Myth

Share

 

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

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

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

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

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

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

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

Share

Oct 30 2019

Worship Word Wednesday

Share

Share

Oct 28 2019

50 Worship Leader Self-Evaluation Questions

Share

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?
Share

Oct 23 2019

Worship Word Wednesday

Share

Share

Oct 16 2019

Worship Word Wednesday

Share

Share

Oct 14 2019

Top 10 Worship Word Wednesday Quotes

Share

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

1.

2.

3.

4.

5.

6.

7.

8.

9.

10.

Share

Oct 7 2019

Give Music a Rest!

Share

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

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

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

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

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

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

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

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

 

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

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

Share

Sep 25 2019

Worship Word Wednesday

Share

Share

Sep 23 2019

Less Scripture to Sing and Preach More

Share

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.

Share

Sep 16 2019

Worship Manager or Worship Leader?

Share

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.

 

Share

Sep 9 2019

Fake Worship in the Dark Night of the Soul

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.

Share