An Apology for the Art in #ELCAcwa Worship

Many following the #ELCAcwa this year have seen the image being discussed and heard the apology offered by Bishop-Elect Strickland. Many have asked how such an offensive thing could happen. As the person who selected the images for worship, I want to offer my apology as well. I apologize to you my colleagues, the Churchwide Assembly and Churchwide leaders and most of all to my African American brothers and sisters who were wounded by this. I know that many were troubled, shocked, hurt, and disgusted by the use of the image. Something I worked on was hurtful, and for this I am deeply sorry.

I do not intend to offer a defense of why the image was used, only an explanation that might help shed light. I was searching for images to align with the gospel text of the service:

“for I was hungry and you gave me food,
I was thirsty and you gave me something to drink,
I was a stranger and you welcomed me,
I was naked and you gave me clothing,
I was sick and you took care of me,
I was in prison and you visited me.”
Matthew 25:35-36

This image of someone being visited in the hospital was selected to lift up the African American experience, support their inclusion in representation, and exemplify ministry to the sick. My own cultural situation and lack of knowledge on this genre of art caused me to not see what was evident to others. The representation of African Americans in minstrel art has a painful history. I was unaware, and we did not have enough diversity in our group that vetted and approved the images. I know these issues are being addressed and they will be handled more carefully in the future.

I am fully aware of the place that racism has in my own life. As a white male born and raised in rural south Texas, it is endemic to me in a deep way. At the same time I am deeply invested in anti-racist ways of being. I find Luther’s sinner/saint idea very fitting here. I have the sin of racism embedded in me while I learn to fight and dismantle it.

I want to echo the words my friend Kathy Patrick shared on Facebook: “(this apology) is a clarion call to recognize that we white people in the church have a LOT of work to do to increase our cultural competence, including by diversifying our leadership, so that we can see as we should see. This was not one person’s mistake, it is OUR mistake. We all make similar mistakes every day that injure our siblings of color and the terrible thing is, we do it thoughtlessly because we do not know what we should know.”

I personally intend to do some things differently as I learn and grow from this:

  • I will do some reading to learn more about the history of minstrel art and plays. If you have resources or websites you recommend, please share them with me.
  • I will make sure that any worship planning team that I am part of has a diverse representation of leadership.
  • When I am considering using a piece of art or music for worship, I will ask for feedback from African American colleagues.
  • I will encourage people of color to lead us in selecting images for churchwide events.
  • I will engage in our synod’s anti-racism training.
  • I will explore and lift up the work of African American artists. If you have a favorite, I would appreciate if you shared them with me.

Good Friday Sermon (2019)

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.

Misogyny: We like to think we’re past that

We’d like to think that everyone has arrived. Everyone has matured to the point of seeing that equality is God’s design. Women can serve the church equally as well as men (perhaps better?). Most consider the ELCA a progressive denomination. But that doesn’t mean that everyone that sits in our pews are in the same place. This video out of North Carolina is a reminder of that:

And it is great to make a cute video, but even better to follow through and walk the talk. Like this:

ELCA Worship – Frequently Asked Questions

One of the things I enjoy most about my calling in ministry is being a resource to others. One of the things that drew me to the Lutheran understanding of faith is our connectional polity. Churches aren’t designed to be individual islands in the ELCA. We are connected to each other. We are connected to our neighboring churches in Houston, we are connected to our sisters and brothers across the Gulf Coast Synod, we are connected to all the other ELCA churches around the country, and we are even connected to other Lutherans across the globe. One of the most common signs of our connection is when we share resources. I really enjoy being helpful to others and supporting the work of the church both near and far.

I was asked by the ELCA worship staff to write some Frequently Asked Question articles for their website. These are common questions the churchwide office gets asked, and my responses are meant to be helpful, guiding suggestions on how to address these concerns. Last month, seven of the articles I wrote were published on the ELCA’s website. Here are some excerpts:

What is “postmodern” or “emerging” worship?

  • “In general, the postmodern worship practices of emerging churches are reactions against the pragmatic, baby boomer-oriented, seeker-sensitive movement. Instead of “services” of worship, emerging churches frame their assemblies as “gatherings” that are not afraid of a return to more liturgical forms. The gathering is highly experiential, focusing on the participation of those assembled, often through stations that guide people to interact with prayer, scripture, art, poetry, and other spiritual exercises.”

How can a worship band be used in Lutheran worship?

  • “Music for worship provided by a worship band must be done with the same sensitivity and care as any other type of sacred music. The worship band must frame their role in worship leadership as subservient to the assembly’s voice.”

How can video projection be used in worship?

  • “As a core function, video projection should be used for enhancing the environment for worship. In serving the liturgy, it should not be distracting but aide the space for worship as the body of Christ gathers.”

What components are needed for a sound system?

  • “The pace of technology can be difficult to grasp. Technology that at one time cost churches thousands of dollars to utilize now would cost hundreds of dollars. The cost of technology continues to diminish. At the same time the performance of technology continues to increase.”

What components are needed for a video projection system?

  • “There are many options when it comes to the video projector component. Generally the most important specification will be the light output of the projector, measured in lumens. The higher the lumens, the brighter the projector will be. It is necessary to take into account the brightness of the room in which the projector will be used.”

How do we evaluate worship?

  • “Worship is always being evaluated. Although it may be informal, everyone that is sent forth from an assembled worshiping body has evaluated that service in one way or another. Evaluations might be based on any number of things: the number of people in attendance, the length of the sermon, the pronunciation of the reader, or the number of flubbed notes by the musician.”

How do we make worship contextual?

  • “The sounds of a worshiping assembly should be reflective of the culture that it is planted in. The musical gifts that are present within a local church should be used to make worship contextual.”

“No Greater Love” – Confirmation Sunday Message on John 15:9-17

Acts 10:44-48

44While Peter was still speaking, the Holy Spirit fell upon all who heard the word. 45The circumcised believers who had come with Peter were astounded that the gift of the Holy Spirit had been poured out even on the Gentiles, 46for they heard them speaking in tongues and extolling God. Then Peter said, 47“Can anyone withhold the water for baptizing these people who have received the Holy Spirit just as we have?” 48So he ordered them to be baptized in the name of Jesus Christ. Then they invited him to stay for several days.

John 15:9-17

[Jesus said:] 9“As the Father has loved me, so I have loved you; abide in my love. 10If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. 11I have said these things to you so that my joy may be in you, and that your joy may be complete.
12“This is my commandment, that you love one another as I have loved you. 13No one has greater love than this, to lay down one’s life for one’s friends. 14You are my friends if you do what I command you. 15I do not call you servants any longer, because the servant does not know what the master is doing; but I have called you friends, because I have made known to you everything that I have heard from my Father. 16You did not choose me but I chose you. And I appointed you to go and bear fruit, fruit that will last, so that the Father will give you whatever you ask him in my name. 17I am giving you these commands so that you may love one another.”

“Come to the Water” – Message on Acts 8:26-40

26An angel of the Lord said to Philip, “Get up and go toward the south to the road that goes down from Jerusalem to Gaza.” (This is a wilderness road.) 27So he got up and went. Now there was an Ethiopian eunuch, a court official of the Candace, queen of the Ethiopians, in charge of her entire treasury. He had come to Jerusalem to worship 28and was returning home; seated in his chariot, he was reading the prophet Isaiah. 29Then the Spirit said to Philip, “Go over to this chariot and join it.” 30So Philip ran up to it and heard him reading the prophet Isaiah. He asked, “Do you understand what you are reading?” 31He replied, “How can I, unless someone guides me?” And he invited Philip to get in and sit beside him. 32Now the passage of the scripture that he was reading was this:
“Like a sheep he was led to the slaughter,
and like a lamb silent before its shearer,
so he does not open his mouth.
33In his humiliation justice was denied him.
Who can describe his generation?
For his life is taken away from the earth.”
34The eunuch asked Philip, “About whom, may I ask you, does the prophet say this, about himself or about someone else?” 35Then Philip began to speak, and starting with this scripture, he proclaimed to him the good news about Jesus. 36As they were going along the road, they came to some water; and the eunuch said, “Look, here is water! What is to prevent me from being baptized?” 38He commanded the chariot to stop, and both of them, Philip and the eunuch, went down into the water, and Philip baptized him. 39When they came up out of the water, the Spirit of the Lord snatched Philip away; the eunuch saw him no more, and went on his way rejoicing. 40But Philip found himself at Azotus, and as he was passing through the region, he proclaimed the good news to all the towns until he came to Caesarea.

How do we make worship contextual?

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?”

 

Nairobi statement

How do we makeworship contextual-

“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.