Beyond "Times New Roman" – Ideas on Projection in Worship


Slide1(On Saturday, May 12, 2012 I gave a workshop at the TX-LA Gulf Coast Synod Assembly. These are the notes/images from that workshop!)

Introduction

  • The video screen has become the new stained glass in 21st Century churches.
  • Why projection?
    • We live in a visual culture. The common currency for communication has shifted from text to images.
    • “It’s not either image, or text. It’s both/and, image and text. The Word became flesh and dwelt among us. Jesus was a man (image) living among us. He was also text (the Word become flesh).” ~ Leonard Sweet, The Gospel According to Starbucks

Basic components

How to make a great looking PowerPoint slide

  • Don’t just throw a Times New Roman font on a white screen! Creating beautiful slides is intensive and time-consuming.
  • Helpful Guidelines:
    • Don’t overload the slides with content (MAX: 6 lines of lyric, 6 words to summarize point).
    • Limit your font choices to 2. Choose fonts that are easy to read and use the styles consistently throughout your presentation.
    • Backgrounds:
      • Not distracting, but not too simple.
      • Choose a background that will attract the viewer’s eye to the words. If your background requires the words to have an outline and a drop shadow to be readable, it is no longer attracting the viewer’s eye to the words.
      • Use the negative space (Dark background/light text; light background/dark text).
      • Use imagery that tells the story of the text.
      • Avoid clipart at all costs. Use stock photography or artwork.
    • Use simple transitions (cross fade).

The move toward presentation software

  • CCLI integration, Bible integration, moving backgrounds, announcements, real-time editing, PowerPoint integration, etc.
  • EASY WORSHIP, ProPresenter4, MediaShout, ProWorship, etc.

Web resources for graphics

Q&A

Resources:

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Fellowship Belongs

Transcript:

  • Acts 2:42-47
    42They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers. 43Awe came upon everyone, because many wonders and signs were being done by the apostles. 44All who believed were together and had all things in common; 45they would sell their possessions and goods and distribute the proceeds to all, as any had need. 46Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, 47praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved.
  • Robert Putnam wrote a book in 2000 called “Bowling Alone: The Collapse and Revival of American Community.” In this book, Putnam puts out a simple premise: “Americans need to reconnect with one another.” He chronicles that many of the civic organizations that were started and thriving in the 50s, 60s, 70s, and 80s have begun to collapse. Bowling leagues and garden clubs that had popped up and continually been replenished with new members, suddenly stopped growing. In the last 20 years, many of these groups have ceased to exist. The church hasn’t been immune either. The days when it was assumed that everyone would belong to a church somewhere are gone.
  • However, in the passage from Acts 2 we hear the story of the early church – the followers of Jesus that formed communities immediately after Pentecost and the outpouring of the Holy Spirit. This passage presents a paradigm for church membership that includes four main actions: the teaching of the apostles, fellowship, breaking bread, and prayer (v. 42). These four main actions are expounded on in the verses that follow (vv. 43-47). These four main actions synthesized the new faith of these Jesus followers.
  • The first action was that they “remained faithful to the teaching of the apostles” (Acts 2:42). The teaching is specifically related to how the apostles worked “many signs and miracles” (v. 43). In the modern mindset, it can be very difficult to link these two things: teaching and miracles. The Western, Post-Enlightenment, rational mind tends to view teaching favorably and miracles with questioning. However, in ancient Eastern cultures, as well as in many developing cultures today, miraculous events are seen as modes of authentication.  At one time in the church’s history, theology was naturally linked to miracles, spirituality, and mystery.
  • The next action that the earliest followers of Jesus remained faithful to was “the fellowship” (Acts 2:42). The Greek term used is koinonia which is also translated as “the community.” Specifically, the fellowship practiced by the early church is elaborated on by their familial sharing of possessions. They “owned everything in common; they sold their goods and possessions and distributed the proceeds among themselves according to what each one needed” (vv. 44-45). Actions such as these were the signs of a deep connectedness and humility toward one another. Jesus’ teaching that one should “lend without any hope of return” (Luke 6:35) was being actualized.
  • The third action that the early church committed to was “the breaking of bread” (Acts 2:42). This action is expanded on with the description that they “met in their houses for the breaking of bread; they shared food gladly and generously” (v. 46). It is worth noting that the Eucharistic practice of the early church occurred during the sharing of a larger, common meal (known as the agape). When the early church had communion, it wasn’t in a continuous assembly line! It was in the context of the common meal the blessing and thanksgiving over the bread and wine would take place. Eventually the practice of the common meal fell out of use and the rite of giving thanks that Jesus instituted remained.  It is clear from the language in Acts 2:42 that the common meal was the practice in the context of Jerusalem. The sharing of food generously speaks to the context of the larger agape meal. The breaking of bread, however, is more specific language that Luke previously used when Jesus shared a meal with some disciples after the resurrection (Luke 24:35). When the disciples broke bread together, it was more than an ordinary meal. The breaking of bread recalled the death of Jesus, the mighty acts of God’s salvation fulfilled in Jesus, and the hope of his return. For Jewish believers, recalling Jesus’ death through the breaking of bread was more than detailed memory. It was the truth, fully alive and come to life before their eyes.
  • The fourth action to which the disciples committed themselves was “the prayers” (Acts 2:42). The disciples’ faithfulness in prayers related to how “they regularly went to the Temple” (v. 46) and “praised God” (v. 47). Just as the final parts of Jesus’ ministry in Jerusalem took place within the context of the Temple, so the apostles and early church continued to gather there for prayer. Despite the persecution and uncertainty that surrounded them, the early church was characterized by their praise of God.
  • These four main actions of the early church remain essential in the church today. It is vital to remain connected to the apostolic teaching and witness to Jesus’ life and ministry. Being bonded together with other Christ-followers in fellowship and commonality is also important today. Continually remembering, giving thanks, and looking forward to Jesus around the table are still central symbolic actions in the church. Jesus has also established his church to be a house of prayer and continual praise. These four actions provide the framework for membership in the New Testament church. These four things are still central to our church here at Faith today.
  • Today we are honing on one of the four actions from the early church in Acts 2: Fellowship. In our church we say, “Faith belongs.” The word “belonging” is such a fascinating way of thinking about fellowship and membership in the church. When we join a church – or I would suggest instead of saying “when we join” it is actually “when the Spirit draws us into a church” – it is more than signing your name on a line or attending a class. You are actually belonging yourself to a group of people. They belong to you, and you belong to them. And that is something that the world and culture around us is thirsty for – an authentic community. There is a brokenness in our culture, and it stems from our individualism. We prefer to close ourselves off from the rest of the world. We wear earbuds everywhere (work, shop, and exercise), we’ve got man caves (private dens of testosterone), we work in cubicles (usually wearing headphones). We see our world through an individualistic lens. Lead actors and actresses. Sports stars. Solo artists. Top chef.
  • Now compare that with Scripture. Start with the Passover. God rescuing his people Israel from the bondage and slavery of Egypt, delivering them to freedom and new life. Think about how the Passover is celebrated in the Jewish community. The central episode in Hebrew history is celebrated, not in a synagogue by priests, but in the home, by parents around a table set for an evening meal. Its been said that if all Christian churches closed their doors today, the faith would crumble. But if all the synagogues closed their doors, the Jewish faith would carry on as if nothing had happened.
  • The transformative aspect of a church community is not only the religious practices, but the friendships that are nurtured there
  • The new covenant that Jesus established – Jesus, through his life, death, and resurrection, opening the gate for belonging to the people of God (no longer race-related, no longer born into it, but available to everyone/everywhere) – The new covenant was instituted and is renewed in the context of fellowship, specifically in the act of table fellowship.
  • New research from Robert Putnam: He suggests pastors: “Spend less time on the sermons, and more time arranging the church suppers.” In a new Gallup-Healthways poll with more than 676,000 participants it was revealed that the more church friends a person has, the happier he or she is. “Church friends are super-charged friends, but we have no idea why,” “We have some hypotheses, but we don’t know for sure.” The researchers found that non-church friends do not provide the same benefit in terms of well-being, and that other measures of being religious — like belief in God or frequency of prayer — do not serve as a reliable predictor of a person’s satisfaction with life.
  • A meal is a real, valuable act in a church. It takes attention, the food has to come from somewhere, and it all has to be planned, prepared, and afterwards cleaned up. There is really good work, as Putnam indicates, for pastors (and other church leaders) to do in arranging church suppers, both for the act of fellowship and the friendships that will be nurtured around the table.
  • “People who frequently attend religious services are more satisfied with their lives not because they have more friends overall but because they have more friends in their congregations,” And churchgoing alone without making friends does not improve well-being, they found.
  • Putnam said, “In short, sitting alone in the pew does not enhance one’s life satisfaction,” Only when one forms social networks in a congregation does religious service attendance lead to a higher level of life satisfaction.”
  • The transformative aspect of a church community is not only the religious practices but the friendships that are nurtured there. Or perhaps it’s that developing friendships is a religious practice. There is a spirituality to being woven into the fabric of community. Sharing life, sharing possessions, sharing joys and sorrows.
  • Let me encourage you: Don’t be a “lurker.”
  • Belong to Faith – find a group of people that you can belong to and that they can belong to you – Faith Family Fun Days, Learning Groups, Congregational Events/Meals, service opportunities.

The Bible’s Hymnal

ELW PsalmsThe Psalms are often overlooked and neglected. They have historically been an essential component in the liturgy of the people of God across the Testaments. I recently decided to reinstate the chanting of the Psalms in our assembly with the beginning of the season of Lent. Lent is a very appropriate time to commit to the Psalms, especially because the content of the assigned Psalms captures the mood of the season so well. There are many good reasons for including the Psalms in our liturgy, and I’ll start with three.

The Psalms are the Bible’s hymnal. Literally, the Psalms are a collection of 150 poems that are intended for singing. These poems were written and compiled across the centuries before Jesus was born. The Psalms are the hymns of Israel. They are the songs of faith that have sustained God’s people for thousands of years. The use of Psalms in worship can be traced all the way back to the dedication of the first Temple in Jerusalem (957 BC, 2 Chronicles 7:3). Even earlier, Moses’ song of praise at the deliverance of Israel in Exodus 15 is the archetype for the Psalms. Typically the Psalms are used in Christian worship as a response after the first reading from the Old Testament. When we sing the Psalms we are connecting our voice to millions of ancestors in the faith. They sang the very same words to God that we do.

There is a healthy spectrum of human emotion expressed to God in the Psalms. The Psalms teach us that God is big and loving enough to handle any human emotion that can be thrown God’s way. The Psalms contain some of the highest praises as well as some of the darkest emotions. The Psalms demonstrate to us that we can laugh, scream, and sob our prayers to God – and God finds them all acceptable. Psalm 136:1 declares with gladness, “Give thanks to the LORD, for he is good. His love endures forever.” By the next chapter, Psalm 137:1 despairingly states, “By the rivers of Babylon we sat and wept when we remembered Zion.” Each Psalm can be divided into different categories: Royal Psalms (songs from the king, who idealizes himself as the entire nation of Israel), Songs of Thanksgiving (individual or national thanksgivings for God’s deeds), Laments (individual or corporate cries of lament), and Didactic Psalms (that teach or try to influence people).

Jesus sang the Psalms. The practice of singing in Christian worship is deeply influenced by the singing of Psalms by the Hebrew people. Paul encouraged the faithful to sing “psalms, hymns, and spiritual songs to God” (Colossians 3:16). Jesus, as a person shaped by the Jewish faith, would have relied on the Psalms in his own prayer life. We have a record of this in Matthew 27:46, at the time of Jesus’ death. From the cross Jesus cried out the words of Psalm 22:1, “My God, my God, why have you forsaken me?” The words of Psalm 22 were the heart response of Jesus in his moment of sacrifice. But Jesus’ quotation of Psalm 22 was also a prophetic fulfillment of God’s redemption made available through Jesus: “future generations will be told about the Lord. They will proclaim his righteousness to a people yet unborn—for he has done it” (Psalm 22:30-31).

Worship Does God's Story

(from the August 2011 Mountain Mover Newsletter at Faith Lutheran Church)

Every time the church gathers together for worship it does God’s story. God’s story is that epic narrative that we can see unfolding throughout the Bible. When we step back and look at the big picture that the total Bible paints we can see a three-part story unfold. The three parts are creation, incarnation, and re-creation. Every time we gather for worship at Faith we do God’s story.

The story of God begins at the story of creation. God, existing as a Triune community, created human beings to participate in the community of God. Unfortunately the idyllic community didn’t last forever and corruption and evil entered the picture. But God sets in motion the plan to redeem and fix everything that went wrong. Out of the desolation of the desert the line of Abraham is established to begin the process of bringing back the peace once found in the Garden. God kick-starts the plan of redemption.

The incarnation of God is witnessed in the person of Jesus. Jesus was God’s response after centuries of being nothing more to us than what we thought God should be: angry, insecure, and the vengeance-seeking tyrant we would be if we were God. In Jesus, God’s loving desire to really be known overflowed the heavens and was made manifest among us. Jesus’ humble mission was to become the Lamb of God that takes away the sins of the world. God comes to us and accomplishes for us what we cannot do ourselves: salvation.

Re-creation is what the Holy Spirit brings about through the work of Jesus. Re-creation is the work of salvation healing all the broken areas of our lives. Re-creation is the new life we find as people born of water and the Spirit. Re-creation is the Jesus-garment that we put on when we become new creatures. Re-creation is the power of God to redeem everyone and everything. Re-creation is a new heaven and a new earth, where sorrows find their end and Jesus is the only light we need. Re-creation is the Garden restored.

The story of God is the story that our worship does. How? Every time we lift our corporate prayers we acknowledge God as the Creator of every good and perfect gift. Every time we invoke the name of the Holy Trinity we recognize that God was before creation came to be. When we bring our gifts and offerings to God we realize that as the Creator, everything is already God’s. That is how our worship remembers creation. Every time the Word of God is read and the Gospel of peace is proclaimed we hear Jesus. Every time the bread and wine are shared at the Table God’s love is experienced anew in the community of his Body. That is how our worship remembers and experiences incarnation. Every time we prepare for the meal and hear the words “until he comes again” we anticipate the feast to come. When we share the peace we experience the reconciliation that comes from being new creatures. Every time we celebrate at the baptismal font we are connected with the death and resurrection of Jesus that brings us new life. That is how our worship experiences and anticipates re-creation. When you step through the doors on Sunday remember that we are doing God’s story!

Recap from "Exploring the Future Church" Session 5

We had a terrific wrap up to our discussions about belonging to a community and church membership on Wednesday night. You can download the handout that guided our discussion so you can follow along.
A big THANKS to all who participated, especially Michael Nelson for hosting our gatherings!
Big Takeaway from Session 5: The general consensus was that Theophilus does need “members” (although “member” may not be the best term to describe what we mean). Members of Theophilus are simply those that belong to the community. The discussion also led to an agreement that there should be certain behaviors that are expected of those that belong to the community. Some of the possible expected behaviors that were discussed include 1) embracing a baptismal spiritual journey, 2) embracing diversity and welcoming new people, 3) investing in Grace Groups and the community life of Theophilus, and 4) discovering your unique spiritual gifts and using them to participate in the ministry of Theophilus.

Message from 5/22/11 (Stoning of St. Stephen)

Here is the video from Sunday’s message at Theophilus. Marcus and I had a great time “tag-teaming” the message.

We each had enough material to preach our own individual messages, so I left a couple of points out due to lack of time. Here they are:

  • If you’re going to follow Jesus, you might have to follow Jesus (even to death). Is it possible that I could be killed for my faith? Or one of you? I don’t know. The point is this: If we claim to be followers of a Savior who was crucified, should we expect any different? The question is, will we allow our own crosses and our own martyrdoms to be an opportunity to imitate Jesus, his compassion and mercy?
  • (Hat-Tip to Peter Rollins for this point, taken from his blog post)
    Anecdote – “One evening a guy is driving home after a long and tiring day at work and gets a call from his concerned wife, “Dear, be careful on the way home as I just heard on the news that some crazy guy has been spotted going full speed the wrong way up the freeway” The husband says, “Sorry honey, can’t talk right now… there isn’t just one crazy guy, there are hundreds of them!!!”

    This is funny, but this is the situation the Jewish mob that murders Stephen find themselves in. They don’t even consider that they may be wrong. This situation is sadly all too common. Now look at this story in your own life – put yourself in the shoes of the angry mob. How do we encounter people with different political, religious, and cultural values to our own? When we’re confronted with someone who thinks differently than us, how do we respond? Most people respond in 1 of 2 ways: (A) Consumption – attempting to neutralize the difference by changing them to our way of thinking (making them like us), or (B) Rejection – rejecting them from our group as a foreign agent that must be expelled (protecting the integrity of our group).

    But there is a better option. The better option is Communion. Communion can be described as eating with the other who thinks differently. Here the community seeks to sit down with the other and seek out places of convergence. Communion is saying there are places where we are both right, lets see where those places are, and move forward together.

    To be in Communion with someone means we put ourselves in the other’s shoes, we look at the situation through their eyes. This is an alternative type of encounter with people who are different than us. And it’s what Jesus came to show us. Jesus came to show us that there is a different way to treat people. We don’t have to change them and we don’t have to reject them. God can save us as we are, whether right or wrong.

Unplugging from the Matrix, part 6

This is part 6 of a series of reflections about the journey of starting a church and leaving established, organizational, denominational religion. It’s a lot like unplugging from the matrix. (Part 1, Part 2, Part 3, Part 4, Part 5)

As far as I can tell, this will be the last post in this series about leaving denominational expressions of church. It has been a good way for me to process some of the things I’ve been feeling as we started a new church that was not connected to a denomination or launched out of an established church. But the Church, however, is always connected whether we realize it or not. For there is “one Lord, one faith, one baptism” (Ephesians 4:5). And we all claim the same head – the Lord Jesus Christ.

This series of posts has also been a way for me to catalog quotes from others that confirmed my thinking. Here are a few more that have turned up in recent days.

From Bill Easum:

If we were to rely more on the Holy Spirit than on modern, democratic models, denominational structures would be replaced by church-to-church structures based on what is needed to transform each churches community.

Sadly, I think most denominations started out with this intention in mind. And when they operate effectively, they can achieve this church-to-church, Spirit-infused community transformation. But other times bureaucracy gets in the way.

So what can denoms do to get unstuck? Tony Morgan offers some ideas:

The United Methodist Church has lost about three million members since 1970. The number of people attending at least one Church of England service each month is down by 50% since 1968. Today less than three percent of the population attends services. Denominations are stuck.

I get to work with and communicate with church leaders across the country every day. Here’s what I know to be true — churches are stuck as well. Sometimes they don’t know they’re stuck. But, the symptoms are fairly obvious. Here are some symptoms to identify whether or not your church is stuck. Some of them are more obvious than others:

  • The church has stopped growing.
  • The congregation is aging.
  • Giving has declined.
  • Spiritual growth has stalled. People are just “consuming” ministry.
  • People aren’t serving.
  • People have stopped reaching their neighbors.
  • The church isn’t developing leaders.
  • Communications are confusing and lack purpose.

One of the main reasons I believe churches are stuck is because their systems and strategies are broken. Churches continue to use their same systems, but hope and pray for different results. The only way to get different results is to engage different systems. But, unfortunately, many churches (and denominations) would rather stay stuck and eventually die rather than making changes that might make people (including leaders) feel uncomfortable.

Some people getting uncomfortable might be the answer. Maybe the answer also lies in seeing denominations with different eyes. I’ll admit that this diagram from Steve Collins hurts my brain a little bit. It’s called “Scalability: What are denominations in emergence?”

(HT: Jonny Baker)

Collins adds:

A denomination in emergence:

  • does not have a fixed or necessary hierarchy
  • does not have a large difference between the top and bottom of any hierarchy that may appear
  • does not locate authority in predetermined or fixed positions
  • does not have clear or static boundaries
  • does not have a clear or static centre
  • has constantly varying degrees of membership
  • may dissolve, and reform later somewhere else

Is there hope and a future for denominations? Maybe. There are obviously a lot of positive things they accomplish – things for God’s Kingdom and for the benefit of those suffering. But long term viability may require seeing things with new eyes and pruning back some of the branches that don’t belong. Which is what the Church should always be doing.