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.
When we gather together for corporate worship, the people assembled are engaging with the music at a variety of levels. I like to simplify this into three layers, or sections of a pyramid. At the top of the pyramid, the outermost layer, is the musical content. Some people engage and respond to the music used in worship purely at the musical level: melodies, harmonies, rhythms, and dynamics. The next layer down in the middle is the lyrical content. Some people engage and respond to the music and also recognize that there are lyrics and the lyrics have a quality. They are poetic and have rhyme, meter, and beauty. The bottom layer is the foundation that we want all people to get to. It is the spiritual content. All of the musical and lyrical content being presented is prompting us to recognize the spiritual reality of who God is and what God has done. Our songs in worship are there to move us into participation with God in the work of recreating and renewing the whole world.
The words we sing in worship are important. When the sermon is done we hopefully have heard God’s word preached and the gospel proclaimed. But how much content from a 25 minute presentation will we truly remember? Something special happens with music. God has used music as a vessel to deeply embed in our hearts the truths of who God is and what God has done. The songs we sing in worship stick with us; great melodies can be carried around inside us our whole lives. And the words we attach to those melodies stick like glue as well. So the words we sing in worship have to be appropriate, beautiful, and richly convey the meaning of following Jesus.