Here is the video of the sermon from Good Friday at Faith Lutheran in Bellaire, TX. I pulled ideas from several sources including Rob Bell (myth of redemptive violence) and Richard Rohr (Jesus came to change our minds about God). Sorry for the technical difficulties, we were trying out a new camera.
I experienced some backlash this week after sharing a Patheos article on Facebook. The article, “How Offering Different Worship Styles Contributes to Church Decline” by Jonathan Aigner has made the rounds recently.
One commenter referred to the article as “toxic waste,” said I was wasting my time, and claimed I was starting a “worship war.” I found it hard to understand why there was such fiery backlash. Most of the objections were because they felt the author was invalidating any style of worship other than his personal preference. They seemed to think that the author was advocating for one, and only one way of worship.
To be upfront, the author is coming from a Baptist, evangelical framework which could be a reason for some of the backlash. And the author did take some potshots at contemporary worship: “Sentimental worship is just as toxic as contemporary worship.” Perhaps it was because I was just skimming the article, but when I read I tend to skip over the less helpful parts and focus on the things I think are said well. For example, one of the highlights for me was this excerpt:
“When we tell our people that we’re here to connect them with God through their own preferences, we are telling our people that worship is about their story.
When we suggest that corporate worship is about fitting everyone just right, we are telling our people that worship is about their story.
When our strategies for church growth hinge on making the worship life of the church fun, entertaining, and easy, we are telling our people that worship is about their story.
When we design worship services to flow seamlessly like a theatrical production, we are telling our people that worship is about their story.”
I have long questioned whether offering multiple styles of worship within one congregation is all that helpful. Is it a quick fix, a patch job, any easy way out of the slow, painstaking work of building a community that actually appreciates one another and puts their needs second to their neighbor?
Can we really claim to be surprised when church members act immature or self-centered after we have programmatically catered to their whims and preferences?
There are good reasons to offer multiple styles of worship. I think you could say that a church in a metropolitan, or ethnically diverse suburban area is being contextually faithful by offering multiple styles. But do we lose something by not learning each other’s songs? Are we missing a depth and richness of our song when it is stylistically monochromatic?
The real worship war is not about musical style or preference. The real worship war is about narrative. Who gets to be the main character in our worship? Whose story is the reason we assemble in worship?
If you were to visit a church in North America today, chances are you would be faced with a choice: contemporary or traditional. Occasionally there might be a third option of “blended.” There might also be additional styles of worship offered (emerging, recovery, Taizé, liturgical, etc.). Faced with these choices, those assembled are practically begged to answer the questions, “What is my preference?” “What do I like?” and “What works for me?”
These choices for worship have come to be expected in many churches. Is there anything wrong with them? Perhaps they are a cultural phenomenon in a society bent on individualization (a symptom of the Burger King ethos where you can “have it your way”). Perhaps they are the church’s most missional effort to reach as many people possible with the gospel of Jesus. However, a church that encourages self-preferential behavior seems to run against the path of discipleship that teaches, “Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves” (Philippians 2:3). What style would worship take if those assembled regarded others as better than themselves?
Reframing the style question
When a new church is birthed or when an existing church launches a new opportunity to assemble for worship, do they ask, “Are we going to be traditional, contemporary, or blended?” Do they look at what the largest church in town does and duplicate it? Is there another way to discern what style of worship a church should employ? Maybe a church has decided that offering multiple styles of worship has become divisive and done more harm than good. Perhaps their question is, “How do we move past traditional and contemporary?”
“Traditional,” “contemporary,” and “emerging” are merely labels. There are instances when our labels are not necessarily helpful or accurate. (see also, “How is worship traditional? How is worship contemporary?”) Regardless of their benefit or precision, these styles for worship have developed and the labels have become affixed to the church’s conscience. In order to move past these labels, a better question may be needed: “How do we figure out what our local worship should sound like?”
“Jesus whom we worship was born into a specific culture of the world. In the mystery of his incarnation are the model and the mandate for the contextualization of Christian worship. God can be and is encountered in the local cultures of our world. A given culture’s values and patterns, insofar as they are consonant with the values of the Gospel, can be used to express the meaning and purpose of Christian worship. Contextualization is a necessary task for the Church’s mission in the world, so that the Gospel can be ever more deeply rooted in diverse local cultures.” (Nairobi Statement on Worship and Culture, 3.1)
The Nairobi Statement reasons that worship, as it dynamically relates to the given culture in which it is enacted, is contextual. Worship cannot be disconnected from the time and place in which it is enacted. Many of the factors pertaining to how worship is offered are determined by its particular context. “We call on all churches to give serious attention to exploring the local or contextual elements of liturgy, language, posture and gesture, hymnody and other music and musical instruments, and art and architecture for Christian worship.” (Nairobi Statement on Worship and Culture, 6.1) Faithful worship does not ignore the people or culture in which it is located.
Suggestions for making worship contextual
To return to our reframing question: “What should our local expression of worship sound like?” Contextual worship makes use of the music, language, and artistic forms of the local culture the church is planted in. This means that Lutheran worship in downtown New Orleans will potentially be radically different than Lutheran worship in rural Montana. Regardless of how radically different they appear in form and content, they both remain faithful enactments of Lutheran worship. The willingness to connect to the surrounding culture and become contextual make their worship faithfully Lutheran, not their predilection for Baroque-era European music. Contextual worship requires rooting into the neighborhood. There are no shortcuts to contextual worship; real, relational, outwardly focused ministry is the only way to discern context. Contextual worship does not imply a disregard for global music or the historical practices of the church.
The sounds of a worshiping assembly should be reflective of the culture that it is planted in. The musical gifts present that are present within a local church should be used to make worship contextual. The Holy Spirit, equipping her for ministry, gives these gifts to the local church. Many churches have a preconceived idea that worship should sound a certain way, requiring particular instruments for worship to sound that way. Instead of hiring a drummer or hiring an organist because of the perception of what worship should sound like, worship should sound like what you are.
The sounds of contextual worship, produced by the people that God has gifted to a church, should be current and modern, as well as reach back into the history of our faith.
P.S. For further analysis of how to enact faithful, Lutheran worship that is also transcultural, counter-cultural, and cross-cultural, see Can We Talk? Engaging Worship and Culture.
Somebody’s Prayin’ by John Elliott, arr. Mark Hayes.
Clayton Faulkner, vocals
Joanna Thornton, piano
Will Van Horn, pedal steel guitar
As a resident of the Houston area, Hurricane Harvey has made an impression on me. We take storms of this caliber very seriously. So seriously that schools close for multiple days and churches cancel Sunday worship services. We are better safe than sorry. Flooding and dangerous roadways are the biggest concern.
With so many churches canceling worship services on Sunday, there have been several devotions made available for home use. Here is a list of litanies, prayers, and devotions I found for use in times of inclement weather. Feel free to share others that you may know.
- A Liturgy for Times When Storms Arise (from Celebration in Cypress, TX)
- A Liturgy in a Time of Storm (from Kindred in Houston, TX)
- Litany in Response to a Hurricane
- Prayer Book for the Hurricane and Tornado Seasons (from Thomas Weitzel)
- Storm Sunday Liturgy (from Australia)
- In the Eye of the Hurricane (by Kwasi Kena)
- A Hurricane Liturgy (from Lent and Beyond)
- Resources Created from Hurricane Katrina (from The Text This Week)
- A simple liturgy posted by Bishop Mike Rinehart to Facebook:
Light a candle.
Pray: O God, with all your faithful followers of every age, we praise you, the rock of our life. Be our strong foundation and form us into the body of your Son, that we may gladly minister to all the world, through Jesus Christ, our Savior and Lord.
Look up these texts, read and discuss:
The coastlands look for deliverance…
If God had not been on our side, the raging waters would have overwhelmed us…
Do not be conformed to this world, but be transformed by the renewing of your minds…
You are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it…
Pray for the church, the world, your family, your congregation, the needy, the dearly departed.
Pray The Lord’s Prayer
Bless one another and share the Peace.
Why do you like to sing? There is something transformative that happens when our soul and body connect to the melody and text of a song. Here are what I consider to be the top 5 reasons why we should be singing in church. These ideas are adapted from Dennis L. Bushkofsky and Craig A. Satterlee, The Christian Life: Baptism and Life Passages. Augsburg Fortress, 2008. p. 55.
- Singing is communal. Singing in church is meant to be more than a bunch of solo voices forming notes at the same time in one space. When an assembly breathes together at the same time, creating the same pitches and harmonies, something unites all our solo voices into one. We become connected to everyone in the space. This connection seeps out of the current time and place and touches all believers from past and future and across the world.
- Singing nurtures faith. You are what you eat. In the same fashion, you believe what you sing. The story of God’s creation, reconciliation, and new creation is best learned in the psalms, songs, and hymns that have sustained generations before as well as those yet to come.
- Singing shapes memory. The songs that nurture our faith also give us the handlebars to hold onto our faith when crisis and frailty arrives. The songs of our brothers and sisters can lift us up and remind us of God’s faithfulness when we need it. Sometimes we need to sing for others. There will be times when others need to sing for us.
- Singing opens us to the Spirit. Just as the Spirit hovered over the waters at creation, God makes a home amidst our praises. When we sing in community the hardened parts of our heart are broken open. We become open and receptive to how God is moving around us.
- Singing builds trust. When I open my mouth and sing in church I am instantly vulnerable. What if I stick out? What if I sing out of tune? What if I sing the wrong word? What if people think my voice is ugly? There is nothing like vulnerability that provides a place for trust to grow. And church is the one place where we should be able to trust that we are loved.
This is a new worship song I came across called, “Every Table is An Altar.”
If I were going to use this song, I might arrange it leaving the Bridge section out. An 11 minute ballad isn’t for every church. I think the song is lyrically strong enough without the Bridge. Especially if you use the Pre-Chorus in place of the building Bridge section.
The lyrics are striking. I’m drawn to them because they connect the tables of our everyday lives to Jesus’ radical table fellowship. They remind me of the sursum corda (“Lift up your hearts…Let us give thanks…”). They also recall the Emmaus Road story:
Every table is an altar
Every breath is a gift from you
Every moment is a treasure
Every day is a kiss from you
So let our hearts
Be awake, be awake
Break the bread, pour the wine
Let our hearts, come alive
In your presence, in your presence
Let our fear, fall away
Let our faith, rise today
In your presence, in your presence
Every stranger has a story
Every story’s being told by you
We’re all children on a journey
Jesus only you can lead us through
Chord chart can be downloaded here.
In his book, Ancient-Future Worship: Proclaiming and Enacting God’s Narrative, Robert Webber identifies three crises facing worship today (p. 90-91):
- The crisis of content
- The crisis of structure
- The crisis of style
The crisis of content has to do with the story we tell in worship. His point is that worship should both remember and anticipate. Worship leads us to remember the mighty acts of God’s salvation in history as well as anticipate a new creation. The content of worship often falls short in providing the full breadth of God’s action in creation, incarnation, and re-creation.
The crisis of structure has to do with how the story is narrated. If worship is to remember and anticipate God’s story, it is best accented in the Four Fold historical model of worship that hinges on word and table. God’s word helps us remember, God’s table helps us anticipate. This is not to say that readings and preaching can’t cause anticipation, and that the Eucharist can’t cause remembrance. Word and table are less a rigid framework that stifles and more an acknowledgment of how God comes to us in worship (and in examples throughout the Bible, such as the Emmaus Road story).
The crisis of style has to do with how the content and structure of worship are communicated. Webber suggests that the content and structure of worship should be made indigenous to the local setting. I would use the word contextual. Style is less important than content and structure. Appropriate use of style makes God’s story more readily heard in any given culture.
1 All God’s children have a safe haven where they gather in God’s Spirit.
Rescue is found in God’s Spirit, embodied in the community of God’s people.
2 All people have an advocate and a provider in God.
God shelters from hatred and harm and raises up in the power of the resurrection.
3 There is no thing, good or evil, in all our living and dying that can separate us from God’s love.
All God’s children receive mercy and pardon because God knows their stories. God knows their troubles.
4 In times of plenty, and in times of hardship, God is there.
God is purifying us so that we might last longer and flourish.
1 Children of the heav’nly Father safely in his bosom gather;
nestling bird nor star in heaven such a refuge e’er was given.
2 God his own doth tend and nourish, in his holy courts they flourish.
From all evil things he spares them, in his mighty arms he bears them.
3 Neither life nor death shall ever from the Lord his children sever;
unto them his grace he showeth, and their sorrows all he knoweth.
4 Though he giveth or he taketh, God his children ne’er forsaketh;
his the loving purpose solely to preserve them pure and holy.
Text: Carolina Sandell Berg, 1832-1903; tr. Ernst W. Olson, 1870-1958
Text © 1925 Board of Publication, Lutheran Church in America, admin. Augsburg Fortress.