Jan 20 2021

Worship Word Wednesday

Share

Share

Jan 6 2021

Worship Word Wednesday

Share

Share

Jan 4 2021

Leading Worship in 2021: More Questions than Answers

Share

Those who lead and plan corporate worship each week are entering 2021 with mixed emotions of both hope and apprehension. Most of their churches are offering a hybrid approach of both gathered and virtual services that will continue well into the new year and beyond.

When those churches had to meet completely virtually for a season it required some radical adjustments to how they planned and led worship each week. As a result, most have realized that how they will lead worship in the future will never again be exactly how they led it in the past.

Having to learn new and shelve old worship concepts and delivery platforms surfaced numerous questions that will need to be answered as churches consider their corporate worship in the future. Many of those questions don’t yet have answers. So, if those churches are going to continue leading worship well in 2021 and beyond, they have to be ready to ask and answer hard questions while still considering the uniqueness of their individual church contexts and cultures.

Questions to Consider

  • If worship should be participative instead of passive, then how can we encourage and measure virtual worship participation?
  • Intergenerational worship occurred spontaneously when we worshiped from home. How do we leverage what happened at home to continue intergenerational worship at church?
  • Since prayer is foundational to worship, how do we keep people from checking out during service prayer times when worshiping virtually.
  • Worship actions that seem natural in person often feel contrived or conspicuous from home. How do we help those worshiping from home to feel more comfortable participating in those worship actions?
  • How can we incorporate worship arts beyond music that will communicate in both physical and virtual locations?
  • Virtual worship caused us to revert back to a few leading while the rest of us watched. So, how can we involve virtual worshipers as more than bystanders?
  • Is there a biblical and practical way to observe Communion both physically and virtually?
  • Should congregations wait until they are able to meet without distancing to baptize? How do we better engage online worshipers in that ordinance?
  • How can we emphasize the offering as a sacred action of worship if all gifts are given electronically?
  • Is it possible to employ all five senses in virtual worship?
  • How can we encourage our congregation to connect with each other during worship when they aren’t in the same room?
  • Worship distractions can be managed easier in the worship center than from home. So, how can we help virtual participants manage those distractions?
  • Worship space elements such as icons, art, colors, and lights can contribute symbolically to our physical worship. Is there also a way they can contribute symbolically virtually?
  • Is it possible for guests to feel welcomed as a part of this community when they have no physical connection to it?
  • Most churches realized that it was necessary for online worship to be simpler and less contrived, so how do we keep from falling back into our previous practices of over-innovating and over-stimulating in the future?
  • Some of those previous worship service elements we thought we couldn’t live without, we did. So, how do we determine what we should or shouldn’t reintegrate again in the future?
Share

Dec 30 2020

Worship Word Wednesday

Share

Share

Dec 23 2020

Worship Word Wednesday

Share

Share

Dec 16 2020

Worship Word Wednesday

Share

Share

Dec 2 2020

Worship Word Wednesday

Share

Share

Nov 30 2020

Scriptureless Worship

Share

A worship service without Scripture reading may not be worship at all.

By limiting Scripture to a single reading prior to the pastoral exhortation, we may be unwittingly implying that we are placing a higher level of credibility in the exhortation than in the Word itself. It may then convey a lack of trust in the very Word professed to be foundational to our faith, doctrines, and practices. If Scripture can’t stand on its own, then we can’t possibly prop it up with our own words.

Robert Webber in Ancient-Future Worship wrote, “We are nourished in worship by Jesus Christ, who is the living Word disclosed to us in the Scriptures, the written Word of God. In spite of all the emphasis we evangelicals have placed on the importance of the Bible, there seems to be a crisis of the Word among us.”[1]

Congregations continue to struggle in their understanding of spirit and truth worship by maximizing music and depending on it alone to encourage worship renewal. At the same time those congregations often minimize the very root from which our songs must spring. 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.”[2]

The dialogue of worship is formed when God’s word is revealed. This revelation causes worshippers to respond through the prompting of the Holy Spirit (1 Cor 2:12-15; 1 Thess 1:5). The result is a vertical conversation with God and horizontal communion with others. This dialogue develops a community that congregations have been desperately trying to create and recreate through their songs alone.

Some of the crisis of the Word is a result of our standing over the Bible and reading God’s narrative from outside instead of standing within the narrative and reading Scripture from the inside.[3] Reading Scripture as insiders helps us realize the text is not just describing someone else’s story in history but also describing the story of my life, my hope, my joy, my sin, and my journey away from and to God.[4]

As an elementary school teacher, my wife often reads or tells stories to her students to enhance auditory learning, encourage creativity, promote informational development, and advance knowledge. With imagination beyond my comprehension she is able to create stories and insert the names of her classroom children into the narrative, considering the personality and nature of each child. This narrative approach to reading and telling moves the children beyond just hearing the words to actually living inside those words.

When Scripture is read, when it is illuminated in our preaching, when it is incorporated into our prayers of thanksgiving and lament, when it frames the celebration of the Lord’s Supper, and when we sing its text in a unified voice, Scripture becomes a means by which we are gathered into the body of the living Lord.[5]

Scripture must be foundational to our songs, sermons, prayers, verbal transitions, and even ministry announcements. It must be frequently, variously, generationally, and culturally read and allowed to stand on its own. When that occurs, our congregations will leave in-here worship, with the text in their hearts and on their lips, for nonstop worship out there.

TEAM DISCUSSION QUESTIONS

  • How often are we reading Scripture in our worship services beyond the text for pastoral exhortation?
  • How might we encourage our congregation to not only hear the words of Scripture but also live inside those words?
  • Who usually reads Scripture in our services? Are we enlisting multiple generations, genders, and cultures as readers?
  • What filters should we put in place to help us determine if Scripture is primary instead of secondary in our worship services?

[1] Robert E. Webber, Ancient-Future Worship: Proclaiming and Enacting God’s Narrative (Grand Rapids: Baker, 2008), 113.

[2] 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.

[3] Webber, Ancient-Future Worship, 113–14.

[4] Webber, Ancient-Future Worship, 130.

[5] John Burgess, “Why Scripture Matters: Reading the Bible in a Time of Church Conflict,” in A More Profound Alleluia: Theology and Worship in Harmony, ed. Leanne Van Dyk (Grand Rapids: William B. Eerdmans, 2005), 66.

The above post is an excerpt from my new book, Better Sundays Begin on Monday: 52 Exercises for Evaluating Weekly Worship, Copyright ©2020 by Abingdon Press. Print and E-Version copies are available at: Amazon, Barnes & Noble, GoodreadsBooks A MillionCokesbury, and Christian Book.

Share

Nov 25 2020

Worship Word Wednesday

Share

Share

Nov 23 2020

Worship Leader: Throw Your Cap Over the Wall

Share

 

Our calling to lead others in worship during this strange season of ministry hasn’t changed even though how it had to be manifested has. Now that some of those worship leading strengths or sweet-spots we so depended on and were revered for may no longer be available in the near future, how are we going to continue to lead? Maybe it’s time for us to throw our cap over the wall.

In his 1961 autobiography, Irish author, Frank O’Connor gives an account of his childhood when he and his friends were out in the Irish countryside. They would come to an orchard wall that seemed too high and difficult to climb, especially if it was one they hadn’t attempted to climb before. So, to continue on their journey, they would take off their caps and throw them over the wall. Since their caps were valuable they had no choice but to follow them.

In an address in San Antonio on the day before he was assassinated, John F. Kennedy referred to this same story before declaring, “This nation has thrown its cap over the wall of space, and we have no choice but to follow it.”

Throwing our cap over the wall during this season meant that some of us had to learn new skills to help us fulfill our calling. It meant that what we once learned in college or seminary was no longer enough to sustain our ministries. Throwing our cap over the wall meant we couldn’t be ones who shrink back and are destroyed…but those who are sure of what we hope for and certain of what we can’t see (Heb. 10:39-11:1).

Throwing our cap over the wall as uncertainty continues in the future may require us to take risks, not biblically or theologically but certainly systematically. It will require us to be entrepreneurs and innovators instead imitators. And it will mean we have to become artisans instead of assembly line workers.

We don’t know how or when this difficult season of leading worship might end. We would all love for God to allow us again to lead from those sweet-spots of ministry. But if he doesn’t, we need to continue throwing our cap over the wall even when what’s on the other side is uncertain. Uncertainty doesn’t change our call to worship and lead others in worship. How it occurs may continue to change…that it occurs shouldn’t.

Share

Nov 18 2020

Worship Word Wednesday

Share

Share

Nov 11 2020

Worship Word Wednesday

Share

Share

Oct 28 2020

Worship Word Wednesday

Share

Share

Oct 12 2020

Worship Spectators or Participators

Share

When the Navy starting quarterback was injured in the first half of a 2016 game with Fordham, the coaches called freshman Malcolm Perry out of the stands and into the game. He was listed as the team’s number four quarterback. The number three quarterback had been suspended that week so, consequently, the number two quarterback was the only one left with no back-up if needed. Perry was actually dressed in his Navy uniform whites in the stands with the brigade of other student midshipmen.

The young quarterback didn’t even have his football uniform at the stadium so the coaches had to send someone to pick it up from the team locker room back at the Naval Academy. By the fourth quarter, he was on the field playing in the game. Perry certainly realized that day the difference between watching the game from the stands as a spectator and actually engaging in the game on the field as a participator.

A spectator is someone who attends or watches an event or game as an onlooker, observer, or member of an audience. A spectator could be a fan or foe depending on who is playing and what is being played. And spectators sometimes assume they are in the game just because they are in the stands.

A participator is someone who is engaged in, involved in, or contributing to an event or game. A participator is one who invests in, takes part in, or shares in. And participators are really in the game because they are actually on the field.

If those of us who lead worship want congregants to be participators rather than spectators, then we must facilitate worship not just depending on our own strengths and abilities. We must also invest in the strengths and abilities of those with whom we worship and engage them on the field rather than being satisfied with them observing from the stands.

When we always read, speak, sing, play, pray, testify, lead, mediate, commune, baptize, confess, thank, petition, and exhort for them, how can we expect congregants to ever transform from passive worship spectators into active worship participators?

Participatory worship is intentionally collaborative and is not guarded, territorial, defensive, or competitive. It leverages and trusts the creative abilities and resources of the whole in planning, preparing, and implementing worship.

So, the leader that promotes participative worship taps into the collective resources and talents of others by affirming publicly and privately their value to worship health. Those leaders who encourage participatory worship are not threatened when someone else gets their way or gets the credit. And participatory worship is a culture, not a one-time event.

Participators actually engage in and influence the worship of a church, but spectators only stand by and watch.

Share

Oct 7 2020

Worship Word Wednesday

Share

Share

Oct 5 2020

Play the Ball Where the Monkey Drops It

Share

golf

The following is an excerpt from my new book, Better Sundays Begin on Monday: 52 Exercises for Evaluating Weekly Worship, Copyright ©2020 by Abingdon Press. Print and E-Version copies are available at: Amazon, Barnes & Noble, GoodreadsBooks A MillionCokesbury, and Christian Book.

When facing difficulties in life, some of us are able to adapt and others get stuck or give up completely. Resilience is that ability to make adjustments when things don’t go the way we hoped they would or planned. Those of us with resilience have the ability to amend our agendas, dreams, and desires by creating a new plan. Resilience doesn’t mean we don’t still feel the weight of our situation. It just means we look for available opportunities to make the best of it so we can continue to move forward. What a great challenge for us during this season of uncertainty and rapid change in worship preparation and implementation.

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

Thomas Merton wrote, “When humility delivers a man from attachment to his own works and his own reputation, he discovers that perfect joy is possible only when we have completely forgotten ourselves. And it is only when we pay no more attention to our own deeds and our own reputation and our own excellence that we are at last completely free to serve God in perfection for his sake alone.”[1]

When the British colonized India they introduced the game of golf. After the first course was built in Calcutta, the monkeys in the surrounding trees would drop down, snag the golf balls from the fairways or roughs, and drop them in other locations. Golfers quickly learned that if they wanted to play on this course they couldn’t always control the outcome of the game. Resilience finally helped the officials and golfers come up with a solution. They added a new rule to their golf games at this course in Calcutta: play the ball where the monkey drops it.[2]

None of us individually has enough creativity, insight, or endurance to plan, prepare, rehearse, and lead intergenerational, multisensory, and intercultural worship services in multiple styles week after week, year after year without making some mistakes. The psalmist wrote, “Sing to him a new song! Play your best with joyful shouts” (Ps 33:3)! We are indeed charged with playing and singing with skill and excellence. But excellence never means that we should leave relationships in our wake while moving toward the end result. The process with people is just as important as the destination.

So, the next time the organist and pianist begin playing a song in different keys, the next time the guitarist forgets to move his capo, the next time the tech team doesn’t turn on your microphone or forward the text to the next slide, the next time the soprano section comes in too soon, the next time your bass player misses the first service because he forgot to set his alarm, just play the ball where the monkey drops it.

TEAM DISCUSSION QUESTIONS

  • What is the difference between a culture of rigidness and one of resilience? Where does our team usually land?
  • How do we encourage resilience without sliding into the acceptance of mediocrity?
  • How is it possible to strive for excellence without leaving relationships in our wake?
  • In what ways can we involve the entire team in evaluating a healthy balance of expecting excellence but also offering grace?

 

[1] Thomas Merton, New Seeds of Contemplation (New Haven: Abbey of Gethsemani, 1961), 58.

[2] Tara Branch, “It’s Not What’s Happening, It’s How You Respond,” Life. Huff- Post Plus, May 3, 2013, https://www.huffpost.com/entry/acceptance_b_3211053.

Share

Sep 23 2020

Worship Word Wednesday

Share

Share

Sep 21 2020

Cheap Worship

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.

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

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

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

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

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

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

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

TEAM DISCUSSION QUESTIONS

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

 

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

Share

Sep 14 2020

Worship Experience…An Oxymoron

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 tomorrow, September 15. Print and E-Version copies are available at: Amazon, Barnes & Noble, GoodreadsBooks A MillionCokesbury, and Christian Book.

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

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

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

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

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

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

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

TEAM DISCUSSION QUESTIONS

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

Sep 9 2020

Worship Word Wednesday

Share

Share

Sep 2 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 24 2020

Decentralized Worship

Share

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

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

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

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

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

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

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

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

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

Share

Aug 19 2020

Worship Word Wednesday

Share

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

Aug 12 2020

Worship Word Wednesday

Share

Share

Jul 8 2020

Worship Word Wednesday

Share

Share

Jun 24 2020

Worship Word Wednesday

Share

Share

Jun 17 2020

Worship Word Wednesday

Share

Share

Jun 10 2020

Worship Word Wednesday

Share

Share

Jun 8 2020

Singing in Regathered Worship: Want or Need?

Share

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

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

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

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

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

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

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

 

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

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

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

Share

Jun 3 2020

Worship Word Wednesday

Share

Share

Jun 1 2020

How Can Social Distanced Worship Be Good?

Share

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

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

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

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

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

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

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

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

 

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

Share

May 27 2020

Worship Word Wednesday

Share

Share

May 20 2020

Worship Word Wednesday

Share

Share

May 18 2020

Regathered Worship: Laying Down Self

Share

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

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

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

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

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

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

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

 

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

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

Share

May 13 2020

Worship Word Wednesday

Share

Share

May 8 2020

If We Can’t Sing

Share

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

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

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

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

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

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

Share

May 6 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 22 2020

Worship Word Wednesday

Share

Share

Apr 20 2020

Worship in the Meantime

Share

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

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

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

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

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

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

 

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

[2] Ibid.

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

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

Share

Apr 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 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

Apr 1 2020

Worship Word Wednesday

Share

Share

Mar 23 2020

Gathered Worship: A Hard Habit to Break

Share

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

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

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

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

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

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

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

Share

Mar 18 2020

Worship Word Wednesday

Share

Share

Mar 16 2020

Worship Has Left the Building

Share

As churches made the difficult decision to meet online instead of in person this weekend we were all reminded that worship couldn’t be contained in a building, location, context or vehicle of communication.

Our worship leadership has sometimes given the impression that we alone have the ability and even right to be the sole instigators of worship in our context. So we’ve often led like worship starts when we start it and ends when we end it. Consequently, we have often expended all of our resources and energy preparing for and leading a single gathered hour on Sunday.

But the unprecedented circumstances of the last couple of weeks have forced us to remember again that worship can occur without us and even in spite of us. As many of us observed thousands of services streaming or pre-recorded on social media it again challenged us that worship happens not only when our congregations gather in our buildings but also when they scatter to their homes.

Harold Best wrote, “If those of us who lead gathered worship are not careful, our actions can imply that time and place worship is the primary, if not only venue for worship, while the remainder of our life falls into another category.”[1]

So as we continue to move forward through the uncertain future of corporate worship, we as worship leaders must lead, model and empower our congregants to not only worship when we are again able to gather but also continue to worship as we have to disperse. Helping them understand how to worship at home continues to fulfill our worship leadership calling and responsibilities just as profoundly as leading a song set does. 

 

[1] Harold M. Best, Unceasing Worship: Biblical Perspectives on Worship and the Arts (Downers Grove: InterVarsity, 2003), 9.

Share

Mar 11 2020

Worship Word Wednesday

Share

Share