The Ministry of Presence
"More and more, the desire grows in me simply to walk around, greet people, enter their homes, sit on their doorsteps, play ball, throw water, and be known as someone who wants to live with them. It is a privilege to have the time to practice this simple ministry of presence. Still, it is not as simple as it seems.
"My own desire to be useful, to do something significant, or to be part of some impressive project is so strong that soon my time is taken up by meetings, conferences, study groups, and workshops that prevent me from walking the streets. It is difficult not to have plans, not to organize people around an urgent cause, and not to feel that you are working directly for social progress. But I wonder more and more if the first thing shouldn’t be to know people by name, to eat and drink with them, to listen to their stories and tell your own, and to let them know with words, handshakes, and hugs that you do not simply like them, but truly love them."
- Henri Nouwen
Saturday, December 4, 2010
Thursday, April 29, 2010
Sunday, April 18, 2010
Sent and Sending
A church’s success should not be measured by how many come in but by how many are released and sent out.
Saturday, April 17, 2010
What is 'Missional Church'?
Craig Van Gelder & Alan Roxburgh - What is Missional Church? from Allelon on Vimeo.
Al Roxburgh talks with Craig Van Gelder
A Real Conversation
Sally Morgenthaler & Alan Roxburgh from Allelon on Vimeo.
Alan Roxburgh talks with Morgenthaler about worship and her experiences in the church. (a December 2007 interview)
Tuesday, April 13, 2010
Denominational Embrace of Mission-Shaped Lives & Ministries
My longing is that we may see in our denomination the creation of a missional movement, comprised of new mission-shaped atmosphere and ethos.
To get there from here will involve change in attitude with regard to various aspect of what has been seen as ‘normal’ in the life of our family of churches. All aspects will be involved, including concept of how support of the denomination encourages and resources individual churches and regional associations.
My role is not necessarily to have all the resources and then to dole them out as and if asked But rather, as more of a router than a main-frame, my role is to direct pastor, leaders and congregations to the many resources, stories and models of FreshChurch where the missional task is being taken up because the need to do so is being taken seriously.
Denominatonal leaders in their encouraging, catalytic and resourcing capacity will ask local church leaders and congregants: ‘How does growth happen? How will necessary change be effected in this locale? What is your mission? How can we help you discern and embrace ways of obedient, trusting response?
Tuesday, March 30, 2010
Rural Churches – Partnering Together
Rural churches have always known that they cannot survive by themselves. They very much need the support and encouragement of other local churches, and churches of the wider Association, if each one is to be faithful to its call and mandate in the respective places of ministry in which Christ has established them.
How they do that today may be very different than how it was formerly done. What to continue doing, what to leave aside, and what to newly establish, in shared mission and ministry, is very much to the front in our thinking of such matters today. No church has all that it needs, in and by itself.
Since no individual Christian has all of the gifts, talents, abilities, training and experienced needed, God has put us together in community. We make use of the differences of what we bring, even as, also, we celebrate the unity of purpose in what we seek to achieve. Thus, local churches partner with others in order to find how their unique ‘pieces of the puzzle’ fits in to the mission at hand, hopefully including vision concerning whole geographical regions, as well as in shared ministries to people in cultural groupings. Churches may share ‘puzzle-pieces’ that reflect such as: the gifts, skills, experience and abilities of a pastor or other church leaders and the same as relating to that which congregants may offer in an exchange of resources, like money, facilities, teaching and training seminars, stories and perspectives of what they’re doing in terms of practical experiences, training events, and short term ministry and mission opportunities, locally as well as globally.
Such necessary perspective and action may help to arrest the serious decline of many rural churches. They will be stronger and remain or return to new viability as they collectively share and manage resources.
In Most Instances, Old Ways of ‘Doing Association’ in Denominations Must Change.In earlier years of their voluntary association (to augment their strength and the fruit of their shared labours), churches, pastors and congregants supported by their attendance and participation associational gatherings. For the most part, this is no longer true today. Formerly, long distances made unique challenges that few are continue to face today. Church leaders, delegates and interested individuals travelled many hours, days even, by horse-back and carriage and, then, by early forms of car-transport, to attend such gatherings. Spring and Fall Rallies were common; Annual Meetings were attended upon by relatively large crowds.
Most will not sacrifice to attend meetings and rallies, today. The purposes for such gatherings are no longer espoused – that of having fellowship and developing more distant relationships for the purpose of inter-action and collective ministry. They no longer commit to travel to such events in order to gain new perspective and insights for ministry, or to find inspiration, good teaching and other resource-aids for ministry to help them as they return to their locales, for service there.
Pastors, leaders and congregants today can be ‘in fellowship’ by any number of means of communication, such as phone or the World Wide Web.
While not face-to-face, in many ways such interactions can be more intimate and certainly more immediate. If, especially, there has been a prior face-to-face meeting and relationship, these other means serve to augment and deepen such inter-personal contacts and communication. Whether welcomed or not, or thought inappropriate for ‘real fellowship and interaction’ by perhaps those of certain perspectives or stages of life, in reality such high tech / lower touch interactions are here to stay. They are welcomed and taken for granted by younger and emerging generations as is any new or serviceable technology.
Just as One can eat with one’s fingers or with chopsticks or fork such instruments are used at will and ease, or by cultural (or sub-cultural) preference. Opposing such interactions may not mean that we label as ‘Luddite’ those opponents of new technologies and they may rightly prefer more face-to -face relational activities (as essential or proper for such fellowship). Yet, it may also reflect an unawareness of the fact that many young people seem to be are more in touch and more relationally involved in close friendship and collegial interaction than are many of those who challenge the technology, preferences and time spent, that allows for this to be so. People no longer believe they have to gather in face-to-face dialogue and discussion before they and decide on matters of import.
Many congregants, even including pastors and leaders in local churches have stopped attending associational and other denominational rallies. Smaller numbers faithfully few but even many of them show increasingly limited interest. They do not conclude that the matters under consideration are of sufficient import to command the commitment of their time, travel and interaction. Such expenditures, it is felt, are no longer worth it (and people vote with their absence). There is feeling that such investment could better be given in other ways, still with the goals and desires of following in the ways of Christ and the work of His Church.
This seems to some to reveal a clear lack of commitment, reflecting or guaranteeing the steady decline of the denomination, a drawing back from voluntary association with the attending purpose of receiving thereby: fellowship, stimulus, inspiration, resources, and agreement on next steps for mission.
Pastors, leaders and congregants read, study and interact on-line, or through books or other personal involvements with a wide range of friends, acquaintances and fellow-Christians. They know what they think and how they would vote. They can register their opinion and votes without having to travel miles to have a more linear (than laterally-rich) interaction and debate. They can discuss matters of import online and thereby come to their own opinions, preferences and subsequent involvements. They can see visually the other (e.g. by Skype) and can do that with a number of people at a time (through new and evolving technologies). This does not mean they never get together, but it does augment the times both before and after that can influence and enrich, and suggest actions and attending resources for positive involvement.
One can subscribe to, and download freely from ministry resource sites online. They may come from far away and diverse places, such as ChristChurch, New Zealand, from anywhere in Canada or the United States, from the United Kingdom or from any formerly ‘distant land.’ Worldwide, Christian thought, ministry and mission is being practiced and new (and old insights and resources are being developed and in many instances, generously shared. Good and focused resources might be available at any general or specific seminar, in the context of rallies, assemblies, etc. and these will continue to be available to those who attend. But there are others good sources (many more of them, in fact) that are widely available to help stimulate, encourage, inform and resource both general and specific ministries and tasks that pastors and congregants may want to explore. Then they can move together to develop such initiatives in their own specific ministry-contexts and settings.
Pastors and leaders, as well as congregants with specific tasks, burdens and need for assistance, may also develop relational interactions with anyone world-wide and thereby further share fellowship, information, helpful perspectives and practical resources.
Ideas and resources thus gained will need to be vetted and places through the gifted lives of those ministering in specific, local settings. This is because, although the general objectives, insights, principles and values may be universal, in most instances ‘one size does not fit all’ in terms of how truth is lived and worked out locally, in the actual incarnational setting in which the specific ministries are enjoined.
It follows then, that there is danger in a kind of local franchising of what seems to have ‘worked’ pragmatically elsewhere. In most instances of local mission, the uniqueness of God’s purposes in that context, the openness of people and the subsequent opportunities for response will be key. Inherent also in believers seeking passionately to respond to God’s call will be the need for prayer and for dependence upon the Holy Spirited for His creativity and imagination, for Christians seek both to be faithful to eternal truths and ways as well as to becoming specifically and locally relevant as they seek to do God’s will and to be helpful in the midst of the actual challenges and opportunities at hand.
How they do that today may be very different than how it was formerly done. What to continue doing, what to leave aside, and what to newly establish, in shared mission and ministry, is very much to the front in our thinking of such matters today. No church has all that it needs, in and by itself.
Since no individual Christian has all of the gifts, talents, abilities, training and experienced needed, God has put us together in community. We make use of the differences of what we bring, even as, also, we celebrate the unity of purpose in what we seek to achieve. Thus, local churches partner with others in order to find how their unique ‘pieces of the puzzle’ fits in to the mission at hand, hopefully including vision concerning whole geographical regions, as well as in shared ministries to people in cultural groupings. Churches may share ‘puzzle-pieces’ that reflect such as: the gifts, skills, experience and abilities of a pastor or other church leaders and the same as relating to that which congregants may offer in an exchange of resources, like money, facilities, teaching and training seminars, stories and perspectives of what they’re doing in terms of practical experiences, training events, and short term ministry and mission opportunities, locally as well as globally.
Such necessary perspective and action may help to arrest the serious decline of many rural churches. They will be stronger and remain or return to new viability as they collectively share and manage resources.
In Most Instances, Old Ways of ‘Doing Association’ in Denominations Must Change.In earlier years of their voluntary association (to augment their strength and the fruit of their shared labours), churches, pastors and congregants supported by their attendance and participation associational gatherings. For the most part, this is no longer true today. Formerly, long distances made unique challenges that few are continue to face today. Church leaders, delegates and interested individuals travelled many hours, days even, by horse-back and carriage and, then, by early forms of car-transport, to attend such gatherings. Spring and Fall Rallies were common; Annual Meetings were attended upon by relatively large crowds.
Most will not sacrifice to attend meetings and rallies, today. The purposes for such gatherings are no longer espoused – that of having fellowship and developing more distant relationships for the purpose of inter-action and collective ministry. They no longer commit to travel to such events in order to gain new perspective and insights for ministry, or to find inspiration, good teaching and other resource-aids for ministry to help them as they return to their locales, for service there.
Pastors, leaders and congregants today can be ‘in fellowship’ by any number of means of communication, such as phone or the World Wide Web.
While not face-to-face, in many ways such interactions can be more intimate and certainly more immediate. If, especially, there has been a prior face-to-face meeting and relationship, these other means serve to augment and deepen such inter-personal contacts and communication. Whether welcomed or not, or thought inappropriate for ‘real fellowship and interaction’ by perhaps those of certain perspectives or stages of life, in reality such high tech / lower touch interactions are here to stay. They are welcomed and taken for granted by younger and emerging generations as is any new or serviceable technology.
Just as One can eat with one’s fingers or with chopsticks or fork such instruments are used at will and ease, or by cultural (or sub-cultural) preference. Opposing such interactions may not mean that we label as ‘Luddite’ those opponents of new technologies and they may rightly prefer more face-to -face relational activities (as essential or proper for such fellowship). Yet, it may also reflect an unawareness of the fact that many young people seem to be are more in touch and more relationally involved in close friendship and collegial interaction than are many of those who challenge the technology, preferences and time spent, that allows for this to be so. People no longer believe they have to gather in face-to-face dialogue and discussion before they and decide on matters of import.
Many congregants, even including pastors and leaders in local churches have stopped attending associational and other denominational rallies. Smaller numbers faithfully few but even many of them show increasingly limited interest. They do not conclude that the matters under consideration are of sufficient import to command the commitment of their time, travel and interaction. Such expenditures, it is felt, are no longer worth it (and people vote with their absence). There is feeling that such investment could better be given in other ways, still with the goals and desires of following in the ways of Christ and the work of His Church.
This seems to some to reveal a clear lack of commitment, reflecting or guaranteeing the steady decline of the denomination, a drawing back from voluntary association with the attending purpose of receiving thereby: fellowship, stimulus, inspiration, resources, and agreement on next steps for mission.
Pastors, leaders and congregants read, study and interact on-line, or through books or other personal involvements with a wide range of friends, acquaintances and fellow-Christians. They know what they think and how they would vote. They can register their opinion and votes without having to travel miles to have a more linear (than laterally-rich) interaction and debate. They can discuss matters of import online and thereby come to their own opinions, preferences and subsequent involvements. They can see visually the other (e.g. by Skype) and can do that with a number of people at a time (through new and evolving technologies). This does not mean they never get together, but it does augment the times both before and after that can influence and enrich, and suggest actions and attending resources for positive involvement.
One can subscribe to, and download freely from ministry resource sites online. They may come from far away and diverse places, such as ChristChurch, New Zealand, from anywhere in Canada or the United States, from the United Kingdom or from any formerly ‘distant land.’ Worldwide, Christian thought, ministry and mission is being practiced and new (and old insights and resources are being developed and in many instances, generously shared. Good and focused resources might be available at any general or specific seminar, in the context of rallies, assemblies, etc. and these will continue to be available to those who attend. But there are others good sources (many more of them, in fact) that are widely available to help stimulate, encourage, inform and resource both general and specific ministries and tasks that pastors and congregants may want to explore. Then they can move together to develop such initiatives in their own specific ministry-contexts and settings.
Pastors and leaders, as well as congregants with specific tasks, burdens and need for assistance, may also develop relational interactions with anyone world-wide and thereby further share fellowship, information, helpful perspectives and practical resources.
Ideas and resources thus gained will need to be vetted and places through the gifted lives of those ministering in specific, local settings. This is because, although the general objectives, insights, principles and values may be universal, in most instances ‘one size does not fit all’ in terms of how truth is lived and worked out locally, in the actual incarnational setting in which the specific ministries are enjoined.
It follows then, that there is danger in a kind of local franchising of what seems to have ‘worked’ pragmatically elsewhere. In most instances of local mission, the uniqueness of God’s purposes in that context, the openness of people and the subsequent opportunities for response will be key. Inherent also in believers seeking passionately to respond to God’s call will be the need for prayer and for dependence upon the Holy Spirited for His creativity and imagination, for Christians seek both to be faithful to eternal truths and ways as well as to becoming specifically and locally relevant as they seek to do God’s will and to be helpful in the midst of the actual challenges and opportunities at hand.
Tuesday, March 23, 2010
A 'Lectio' on Luke 10
In the immediate context, Jesus says: Nobody who puts foot to the plow, and looking back, is fit for the Kingdom of Heaven . . .
Jesus sends out 70 disciples, two by two – ahead to places where Jesus was about to go. He points out that there is much to do: a great harvest lies ahead. His disciples are to pray that the Lord of the harvest would bring other labourers to the ask and these disciples are themselves to go, in part as answer to their own prayer.
The disciples are to go, sent by the Lord Himself, as lambs (who follow this shepherd) among wolves (to people that like to eat lambs. So, there is warning and risk, but we are to go anyway.
Following this thought, too, we go as weak and vulnerable people, ordinary, non-aggressive, needing everything but to be expecting to find it when we get there.
We are not to overly think or overly plan; in fact don’t take stuff with you, for you will, in a sense, scavenge as you go and ‘live off the land’ and from the people into whose midst you will arrive. And don’t talk to anyone on the road. Rather go directly, resolutely and without allowing interruptions or things or people to distract you.
Go to towns and cities. Start by saying, when you get there and enter a house: ‘Peace to this house’ (even they’re ‘wolves’) – because you’ve come to offer: your presence (and Jesus’ soon arrival too), God’s shalom, His wholeness and blessing. Again, forage as you go; don’t move around; eat what you get.
In their homes, live incarnationally present with them. Stay there in their houses, among them, with them, sharing their meals, appreciating their hospitality and a place to sleep. Your ministry is worth such reward.
Heal the sick; preach the Kingdom. The Kingdom is very near simply in your being there, having obeyed Jesus – and representing Him – and doing the very things that He would do and will do more fully when He arrives. If disciples are there, the Kingdom is there. Shake the dust off your feet (a kind of cursing if they refuse the blessing?!), for they have rejected the Kingdom of
Jesus sends out 70 disciples, two by two – ahead to places where Jesus was about to go. He points out that there is much to do: a great harvest lies ahead. His disciples are to pray that the Lord of the harvest would bring other labourers to the ask and these disciples are themselves to go, in part as answer to their own prayer.
The disciples are to go, sent by the Lord Himself, as lambs (who follow this shepherd) among wolves (to people that like to eat lambs. So, there is warning and risk, but we are to go anyway.
Following this thought, too, we go as weak and vulnerable people, ordinary, non-aggressive, needing everything but to be expecting to find it when we get there.
We are not to overly think or overly plan; in fact don’t take stuff with you, for you will, in a sense, scavenge as you go and ‘live off the land’ and from the people into whose midst you will arrive. And don’t talk to anyone on the road. Rather go directly, resolutely and without allowing interruptions or things or people to distract you.
Go to towns and cities. Start by saying, when you get there and enter a house: ‘Peace to this house’ (even they’re ‘wolves’) – because you’ve come to offer: your presence (and Jesus’ soon arrival too), God’s shalom, His wholeness and blessing. Again, forage as you go; don’t move around; eat what you get.
In their homes, live incarnationally present with them. Stay there in their houses, among them, with them, sharing their meals, appreciating their hospitality and a place to sleep. Your ministry is worth such reward.
Heal the sick; preach the Kingdom. The Kingdom is very near simply in your being there, having obeyed Jesus – and representing Him – and doing the very things that He would do and will do more fully when He arrives. If disciples are there, the Kingdom is there. Shake the dust off your feet (a kind of cursing if they refuse the blessing?!), for they have rejected the Kingdom of
Saturday, February 20, 2010
Repairer of Walls
Your people will rebuild the ancient ruins and will raise up the age-old foundations; you will be called Repairer of Broken Walls, Restorer of Streets with Dwellings.
-- Isaiah 58:12
Who is My Neighbour?
Should I try to attract my neighbours to my church (building), through all kinds of 'seeker-friendly' schemes (which extract them from where they usually live), or should I, rather, go/stay and try to raise the spiritual temperature in the neighbourhood?
Thursday, February 11, 2010
Beyond Worship Lite
May the words of my mouth and the meditation of our hearts be acceptable in Your sight, O God our Strength and our Redeemer.
In a worship service I attended, we came to the time for the reading of the Scripture. A young man of about twenty walked from the back of the sanctuary to the front, turned and faced the congregants and began to speak: Listen now to these words, from the Book we all love. He then recited from memory what must have been the whole chapter to help to set the context for the theme and message of the day. I was deeply moved and profoundly affected - by both the content of the Word and by the uniqueness of how it was thus introduced to us that day.
In another service, the message, import and power of God’s Word entered my mind and heart through the following experience. Down two of the aisles of the Sanctuary moved two young women, in middle to late teen years, each dressed in a long white garment – not quite choir robes, not quite angels – but almost. Likely they had made them specifically for this or such times. Again as had the young man in the previous service, they turned to face the congregants and said similar words of introduction and again it was obvious we were not to turn in our Bibles to page xyz, but to listen as they again recited from memory passages from Scripture.
Holy, Holy, Holy
Actually they staggered their recitations, if that’s the right way to put it. One began and at appropriate moment paused, while the other joined in but from a completely different passage. The first was giving the Word of the Lord as written in Isaiah 6. The latter bringing the Message from Revelation 4. (See end notes for fuller presentation of these verses)
Isaiah 6: ‘In the year that King Uzziah Died . . . .Holy, Holy, Holy!"
Revelation 4: "before the throne and before the Lamb . . .Holy, Holy, Holy!"
Isaiah – Holy, Holy, Holy. Revelation – Holy, Holy, Holy Interposed – HOLY! / Holy! . . . HOLY! / Holy! – the words coming from different points of focus in the sanctuary . . .
I was sat transfixed, my heart in my throat, tears burning my eyes and rolling down and off my chin. It was as if I was hearing these familiar words as for the first time.
In my heart and experience, and I am sure in that of others gathered, there came such realities as: thoughtfulness, reverence, power, planning, preparation and sacrifice, discipline, freedom, appropriateness, God-focus, compelling, revealing, confronting. I heard God’s Word – I heard God! And came to a deeper appreciation and in a totally new way, on so many levels, God’s Truth, Presence and Power.
It’s tragic that in our corporate worship today, many expressions only reflect or remain in a kind of worship ‘beta’ without moving more deeply into the worship of God’s People that immerse them in the wonder of Him who is Alpha and Omega. I mean beta in the sense of our always trying out or trying on some new aspect (usually about music style) and never coming to a more solid, playable, usable and bugs-worked-out worship expression and experience.
Wearied and Wounded by Worship Wars
In some congregations, weary and wounded by worship wars (still going on or in the recent path) there has been a kind of truce but with it has come a kind of lethargy, cynicism born of disappointment and just a sense of being tired of fighting. Some who have said ‘over my dead body’ should that ever happen here have – well we have actually buried them, or they have gone away to another congregation (if they have the possibility of choice, as many rural congregants fear they don’t) there to await the demise of the present pastor or regime. They worship in a kind of ‘I told you so’ and 'only we are right' mode.
Some churches have totally ‘gutted’ the front of the sanctuary of old organ arrangement, choir stalls and platform style. It’s one thing to do things to add to ancient or present ways; it’s another to do it as a statement and sign that all that style, all that represented, is not longer wanted or to have any currency in the present expression(s) of worship. Out with the organ; in with the drums and guitars and worship team. What’s right or wrong; what’s new and thus better (or worse) and why can’t we just leave everything alone (and get back to . . .), or change everything (and thus be able to get on to . . .).
Like a Tree Planted
In thinking of the need for structure, for rules and disciplines that bring freedom, for finding and preserving a 'good liturgy' (every service has a liturgy but not necessarily a good one). Perhaps we could use the metaphoric structure of a Christmas Tree. Only, it’s a living tree, dynamic, planted in rich soil and watered by nearby stream; rooted, standing tall, fruitful – not plastic and not cut off at the roots.
And the tree is then decorated week by week, or as and when God’s People gather. And each brings of their own gift and experience – a treasure to be presented, to be hung on the tree – not haphazardly but when and as and where appropriate so that it becomes even more a thing of beauty, and we are enriched as we decorate and as we stand back, and think back, and observe what has been done.
And we do it to please God, but we will get spiritual satisfaction too, as we gather to do that.
But perhaps that seems still too plastic and commercial and tinsely to you. Let me say then, that each thing we add to the tree will be a living thing, or something crafted ourselves – something beautiful. It may be child-like and made at the level, expression and experience of a child. Or it may be the work of an experienced artisan, something very valuable but given away too as a free act of worship unto the Lord, and for the building up of His people.
Or, to tease or tweak the metaphor a bit further, it’s not necessarily a Christmas tree, though it could be – but we have the whole world of trees, in all the varying places, types and conditions of the wide world. There are ancient redwoods and gnarly, wind-swept almost naked mountain trees. Trees that have obvious and ancient cymbal, even from pagan days but now caught up in the intentional service and use and praise of the Triune God. And there are bansai, little trees, and shrubs, junipers and elms some with fruit that is only for looks and others with life-giving, life sustaining chemicals, fruit for berry and juice, walnut and papaya. You get the point.
Our worship both acknowledges what is there, in God’s rich, fruitful world, but also accents it, adds to it, by what we bring to hang on it. (I do not mean to imply the tree is holy as in some ancient Druid thought where trees by wells are hung with garments or strips of cloth to somehow remind or placate or get the attention of an otherwise fairly remove spirit or deity).
But liturgy can be like the form of the tree – having different height and length and breadth and width. Looking quite different from place to place and time to time (deciduous or ever bearing, needing the cold to bear fruit, needing to ‘die’ or rest awhile in some climes), and from culture to culture.
But in essence, the plant-ness of the tree remains. It has a root-system and a trunk, branches, stems and buds and leaves. It has inner nourishment and invisible realities. It looks grey and dead at times, but it remains a live through countless generations. The liturgy’s essence, in that sense, remains as do the trees of the earth, even though we and each generation comes and flourishes, withers and dies, and passes away to await the Great Day of God’s full redemption of people and places and things, the whole earth groaning as it is till then, waiting, pregnant in anticipation, for when the sons and daughters of Adam and Eve shall fully experience the freedom and new-Creation that the second Adam has died to make possible, and already entered into through His Resurrection and Ascension.
So the essence of tree (its structure and all its purposes) remain, even as does good liturgy, from age to age. Not to age to age the same, as is God, but age to age though differing in how its essence appears, is worked out, expressed, lived out, drawn together and experienced in the Presence of God’s People as they meet together, and with their God.
Roots, and trunk, and branches and stems and leaves and fruit. How would each aspect compare in essence with good liturgy. Are we sure that each necessary part is present each time we gather to worship. Whether expressed, each part, differently again in different times, cultures, climes, etc., are we sure that each aspect is still there, or have we left out helpful parts, necessary parts, because we were just unaware that we were truncating the expression and experience of God’s People in worship?
In some ways, what we have is a failure of imagination and creativity.
It’s not that we do not have a large number and rich variety in worship resources and aids. It’s not like we have only 6 crayons in our little box. No, we have a whole palette of colours, perhaps hundreds of them, with strong individual hues and various shades for blending, muting or enhancing various aspects of the theme of the day.
Mission and Worship
Mission can change our understanding and appreciation for Worship. Overall ecclesiology may well follow missiology, in terms of how the People of God shape their life and direction to follow faithfully God’s plans for light to shine in the darkness of their community.
Let me explain. Toronto is the most culturally and ethnically-diverse city in the world. 53 % of the population was not born in Canada. Some of the churches that I serve have over 40 nations represented among them. They bring different cultural experiences and expectations. Many of them, even though touched and instructed by Western missionaries, have worshipped in quite different ways, in their country of origin, in ways quite different that the still-dominant Canadian and Western, white cultures.
They bring guitars when the church has only had organs. They bring drums, dance, rhythms that are different. Some expect a two-hour or day-long gathering with various times and expressions of family, worship, food and fellowship. Others want a one-hour, clearly-defined service that ends promptly (so they can get to the restaurant with their friends before the other denomination is let out and takes all the parking lot and eating spaces).
Let’s look at three essential aspects of Christian Worship. We may think of our happy tasks in worship, firstly, under the title as the Work of God’s People in Worship, and then, secondly, The Instruments of God’s People for Worship (or gifts, decorations or other enhancements) and including also, thirdly, the Art, Discipline and Spirit as we Worship.
I. THE WORK OF THE PEOPLE OF GOD - The Importance and of Liturgy in Worship
I’m thinking of the worship expression and experience of God’s people, gathered especially to focus upon the triune God in worship and, yes, it’s not all about you.
God is the audience.
The Triune God, revealed in the book of Creation and especially in the book of the Scriptures, and as His ancient people of both old and new covenant (testament) times, and to Whom the Church through the ages have attested as to His Story, Truth and Power.
The worship leaders are worshiping and they are prompting and they are inviting others gathered to join with them, in addressing the One who alone is worthy of our praise (as we sing, give thanks, intercede, meditate in silence, as we muse on the truths, stories and challenges of the Word).
How to involve all who are gathered in this service, in this work? How to do that for the different generations gathered. How to do wrap together in concerted praise the different ‘instruments’ of the orchestra gathered – from various backgrounds, varied experiences, from different lands, nations and cultures.
More than a Smorgasbord of Consumer Choices
How to create something other than a smorgasbord of what ‘meets human wants’ in the guise of meeting human need. I like this music – not that music. That’s distracting, that’s helpful – that’s decent and in order, that other stuff isn’t. Just as one person’s garage sale of discarded, no longer needed/wanted items may become someone else’s treasured find, so various aspects of gathered worship may put some off while others are longing for more of the same. What is interruption of their worship for some is ‘finally’ some of that too, for others. What is desecration for some is merely patronizing and ‘throwing a few crumbs our way’ for others.
We have remote-control TV clickers to quickly turn on and off our televisions, or to switch to other channels, in a line, or randomly, by punching in what we want, or by hunting for what will keep us for a few minutes or hours. We do that in our worship services. That is part of the culture and mind-set of our day. Some can’t sit still without having an array before them of constant change. Others are distracted if anything should interrupt or change before they’re ready to move on in the next part of the service.
Ancient Paths vs. the Cult of Newness
The cult of newness (to be somehow contemporary and relevant) competes with the supposedly locked-in nature of sameness and tradition. Some are simply bored. Some are deeply meditating, appreciating the time for quiet, for pause and reflection, for the slow steeping or marinating of that song, that pastoral prayer.
The Gathered of all Ages
How to involve the children? Surely we need to dismiss them to something more appropriate to their age and station in life, their understanding, their possibilities of their spiritual awareness. How did the Church survive all these centuries without all the programs and curricula and junior worship goods and services we now have?
I have been told of the Karen DVBS contribution at one church. Instead of targeting only the children of both church and community, they gathered and participated as whole families as they had before in former homeland experience, in solidarity with family and clan. There is something for individualistic Westerners to lean and appreciate, and even returned to and taken up once again. Islam celebrates family, clan and culture in many ways that do even Evangelicals. Christianity used to, but little values such, anymore. Now gathered churches divide people according to age, affinity group, interest and elective preference. There may be something good in all of this; and perhaps some things that are not so positive.
What if a pastor of worship team, knowing far in advance the Sunday of the church year they have in mind, with its overall theme, Word (texts, stories) to be ‘exegeted,’ explained, applied, ponder, lived into and lived out in the following days of the week? What if the pastor went to the Christian-nurture leaders of the church and said, ‘Help me with this. Here’s the theme, purpose, goal of the next weeks or quarter-year. Can you speak to the children of the Sunday School or Junior Worship class; to any particular class. Ask them to prepare for our service (of said date). Would you paint the story, or some part of it, for us? You have six weeks (or whatever you best think it will take).
'Bring your painting to the church (parents can scan, email, drop it off). We will put it on Power-point and present them as part of our worship of the day, as preparation as people gather, as offering during the offering, as background during the sermon message. After, kids can take their offering home, or give it to grandma, with a magnet so she can put it on the door of her fridge.' Now you’ve got kids involved, immersed in the work of worship – in the liturgical life of the church.
Plan Ahead
It takes preparation, planning ahead and looking after both the big themes and the little details. It will involve coordination so that all the related parts of what must be ‘assigned,’ prepared and gathered, can be effectively put together for the ‘offering' of the chosen worship service. This calls for more than one person's leadership, coordination and overall involvement if it’s going to be planned, coordinated and delivered well. It may be in a creative pastor, or another person’s creative capacity, to get it done all by themself, but to immerse and empower others in the preparation and offering is best in that this expands and celebrates the effort and gifts, the effects, and the hearts, minds and hands of all involved, both in the giving and in the joining together to give and receive from the Hand of God.
The same creativity can be applied to youth of various ages, to those of specific ages or stages of life; to those of varying backgrounds.
One church, several weeks before Good Friday, assigned members of their youth group to film the Passion of Christ, in their own town context. Where is Jesus suffering? Where are the places of judgment? Where are the disciples, crowds and individual people, relative to the Story of Jesus’ Passion? What are the needs for which He came to die? That youth group came alive as they prepared and delivered a beautifully gathered, edited and presented movie. With phone and inexpensive video cameras almost ubiquitous today, any church could let loose its youth on a similar participatory mission. The mixed quality may even be a way of portraying the unseemliness, the rough edges and splinters of the cross, the agony of tears and seeming defeat.
Worship Services that Focus The Christians’ Daily Lives of Worship
Worship of course is to be the challenge and experience for every believer as to how they he or she is to live in every moment of daily life and activity. Whatever your hand finds to do, do it with all your might. Whatever you do, do it as unto the Lord.
And yet the gathered times of God’s People still are the highlight of worship, the concerted gathering for prayer, praise. We gather to remind ourselves of the Story and of our place and of the expectations upon our lives, individually and collectively, because of it. We gather to remind ourselves as to Who loves us, and has purchased us unto Himself and for His purposes. We gather to train our little ones in the faith and those who have newly come to faith. We gather to remember even as we gather to look around and be aware. And we gather to look ahead.
We look back to the Creation and to Fall; back to the crucifixion of the Messiah and to His death which sets us free to be and to do, as God’s People; back to His resurrection and the exclaiming reality that one new Man has moved from death to life, has made entrance into the new Creation, in the Light of the New Day. We look ahead to know that we too shall be raised, bodily, fully from death to life, moving beyond Heaven even and back to a new and recreated earth.
We also look around to see that we can live in the here and now as Easter People, Resurrected People, indwelt by the living Christ who by His Spirit gives us similar earnest, hope and promise of our own full entrance into God’s future Day, even as we may live daily with insights, aspects, realities, tokens of that coming Day.
II. INSTRUMENTS FOR THE PRAISE OF GOD; An Understanding of Media in our Worship
Living in a world composed of stuff, of particles – of heart and hand and of voice, comprised also of guitar strings and horse-hair violin bows, and electronic visual and sound aids
The media is the message. The well-remembered adage of Marshall McLuhan has its depth of truth. The instrument through which something is played or said or portrayed or conveyed significantly influences the message itself. Whether for good or for ill, whether it adds to or detracts from, the truth remains.
Because this cannot be escaped from does not mean that one should always be cynical about the instrument or the process by which we seek to convey intended truths. There is a greater truth as both instrument and message are delivered. This does raise the question of appropriateness, however. Some containers are better than others in the accomplishment of the messenger’s intent. Whether it’s milk, or wine, or bringing home groceries, or the shape of the back end of a truck, there are various ways, containers, instruments by which we carry or convey something somehow and to somewhere else.
In music expression for a particular weekly, or special, gathering of Christian worship we may ask, is a hymn best played on the organ, or piano, synthesizer, guitar, orchestra or zither? Should this ‘call to worship’ be announced by a cow bell (as I have seen effectively done) or by choral introit (also effectively done). Or, should we simply say – ‘We’re going to start in a sec, so grab your coffee; find a seat.’ (I have seen this too, but it didn’t seem to me to be as effective, since that’s all we did before the band kicked in and we sang together a kind of ‘Jesus is my boyfriend’ almost spiritually erotic ‘worship song.’
Worship is more than music
"Now, let’s continue to worship," said the worship leader meaning, ‘Let’s get back to singing. There seemed almost an unawareness (and certainly a lack of preparedness that other times and ways of expressing our praise and response to God in the service would be, could be, worship too. Many emerging and contemporary worship services seem to have no clue as to the ancient paths or ways and take delight in not being churchy or in being ‘a church for the un-churched’ (can there be such a thing, as we try to think Christianly and Biblicly about such things?). Some are rejecting what they do not know have never experienced or been part of.
Worship leaders too often are chosen for their musical prowess (on one instrument perhaps, wonderful as that may be) and in their ability to be ‘up front’ and to announce or blend the songs. The worship, again, is primarily about the songs. Some think that preparation for worship is only about getting the right worship songs lined up, getting chords and harmonies together. Guitars are tuned, even hearts prepared, but a very narrow form, experience and expression is set forth in which to lead God's People heavenward.
The English Book of Common Prayer though not set to music, yet has rhythm of thought and word, almost musical in its speech. We could do worse, often are doing worse, than to rediscover it and other worship prompts and conduits like it.
A Full Palette
Media includes such things as the following: overhead projector, pipe-organ, electric organ, piano, drums, synthesizer, choir, soloist, quartet, trio, cello, violin, guitar, pulpit, lectern, Bible (version, translation, paraphrase), sound system, computer, LCD projector, hymnal, motet, anthem, Communion Table, open Bible, icon, bulletin, stained glass window, candle, sanctuary architecture, art (Jesus pictures, banners, colour, symbols (anchor, shell, cross), flower display (bouquet, lily, poinsettia), overall look of the church building (upkeep, repair, architecture, plainness, austerity, height, steeple, bell), property (cut lawns, snow-shoveled walk, trees, bushes, flowers, ecologically green-friendly, weedy) – well, you get the point.
All of the above are incarnational expressions, tools, conduits, instruments (media), bridges that may be used in worship. Some of them we think about; some we take for granted. Some we use, and over-use or never use.
Painting Wisely
What media ‘instrument’ will we use on any particular Sunday to express and convey the heart, intent, depth and breath of the word, theme, message that it is believed should be given that day?
Perhaps it’s not a matter of saying: ‘well, the choir always sings now.’ Perhaps it’s a matter of thinking: what is being done at this part of the service and who, what instrument, what approach, what medium would best, most helpfully, most-pointedly, most dramatically, most-compellingly, most lastingly convey it.
So we break down the service into various parts (as in any poem, hymn, symphony, movie, stage of life) and we think about what’s going on here and now, in this aspect. Why are we doing this – or not? And if we’re going to do it – as part of contribution to the overall whole, what’s the best way of doing this.
Rules Make for Freedom
Or, do we just make it up as we go along and name or blame the Spirit for why. Is this freedom? Is the absence of planning, freedom? Does not (as in Genesis 1) the Spirit bring order out of chaos and that becomes, in fact, His creative activity?
Can there be spontaneity (and perhaps also occasional, if not somewhat regularly, departure from the norm) if there is not a norm, a standard, a rule, a liturgy that is being slightly or majorly changed, again for some reason that will enhance what is sought and being aimed at in that day and through that departure? If there is not a rule or a norm from which then to depart, then it is not spontaneity we’re talking about – or freedom, or intervention, but haphazardness, lazy or ignorance of the need for good planning, the gift of true reason, the preparation to receive and convey the wonder and the creativity that God may have given long before hand in the planning, not necessarily in the last moment rush and frenzy of our supposed need for something new.
George Matheson wrote: Make me a captive, Lord, and then I shall be free. Force me to render up my sword, and I shall conqueror be.
Similarly, planning, structure, liturgy, rules do not have to be the end of or the opposite from freedom, In fact, quite the contrary will be true. We await the surprises of God, the breaking in and intervention of His Spirit. It is not that we do ‘our thing’ and are totally shut up and shut off from God’s Spirit moving among us, in new ways, in whatever ways.
In fact we may expect that, even plan and make room – times of quiet, times of space, lingering and extended times where we actually think and say: ‘well we’re here and God’s here . . . we’ve been working at praising, we’ve been singing and reading and praying and longing; and God has been speaking through His Word as we’ve read and learned and applied and been moved (through the faithful prompting and pleading of a pastor/teacher . . . so let’s not just quickly sum up with a benediction and run off. (May it be that somehow, sometime, this week God will actually show up and do something in your life; go and peace and may, the blessing, etc.)
Perhaps we should say – we’re here, God’s here; let’s see what He may want to do as we ask Him, pray to Him – for healing, for deliverance, for insight. Do we actually expect that we will meet with God, the Living Real, the Eternal Present One, as we gather – that, as the Celtic adage has it: ‘Bidden or not bidden, God is present’).
III. ARTS – The Spirit and the Disciplines in our Passion for God
The Disciplines.
Again, rules make for greater freedom. Even Picasso knew the rules before He departed there-from. Perhaps not all modern artists were similarly aware. There are rules and there are structures in the work of God’s People in worship. The Spirit, creativity, newness may be good at some times but we should at least know what we are changing from and to – and why. This is far beyond the concept of we are bored so let’s change. It’s too familiar, too similar, too traditional, to deadening, so let’s do something new and creative to keep people’s attention, to keep them from falling asleep, to keep them at all in a day of competing for the saints through various ‘meet your need’ (read, ‘meet your wants and preferences and prejudices) services.
There may be exceptions to rules as there may be counterfeit bills. Neither implies that the former should be always removed or ignored if you want creative, free expression or that one should live as if there was not a ‘real’ simply because there was a knock-off pretending to be it.
Practice, Preparation, Planning
Disciplines involve practice. Disciplines include knowing the point of it all. Who for the joy set before Him, Jesus endured the Cross . . . Sometimes we know that doing the hard things are necessary if we are to experience and arrive at the goal. The goal of worship is not that everyone is happy but that God is pleased. The goal of church life is not to keep people who are spiritual wanderers paying attention and involved in our life and programs. ‘My wife and I aren’t happy. The needs of our family are not being met here. We are going to find a church that meets our needs.’ Where does one find that kind of thinking in Scripture (?@) other than where it is condemned for the selfish, God-robbing attitude that it is.
Discipline means practicing. And practice makes better. Doing over and over again the things that make for excellence. Musicians, artists, sports persons know this. Whether through passion or pain, there is a long history of time spent (often alone, with cramped fingers, tired muscles, bleary strained eyes, all that the goal of excellence may be achieved. Often the passion makes the hours, the pain seem as nothing.
The love of music for one who wants to play the guitar makes them despise the bleeding, bruised and then calloused finger-tips. The bruised ankles of the hockey-kid from hours spent on winter ponds does not take from them from the love of the game. On the contrary: They become as symbols, reminders of exploits to be celebrated. All art, wrote the American poet Emily Dickenson, comes from the artist’s wound. Likely, that is true of all Christian ministry, as well.
In The Spirit
In I Corinthians, Paul talks of the ‘spiritual’s in a similar way elsewhere he writes concerning spiritual gifts. God gives His People insights, abilities, tokens, signs of Kingdom coming that are made Kingdom-present as by faith we receive, avail, and put into practice these gifts. They are in a sense other-worldly but they may be lived out in this world. They are ways of ‘borrowing from tomorrow’ as John Wimber used to put it. Give us from tomorrow’s supply, the bread and sustenance we need (in every way), today. From eternal resources, from Kingdom resources, give us what we need in the here and now for the living of our days.
Life in the Spirit leads us to Worship in the Spirit, and vice versa. So it’s more that planning and preparation, practice, processes, programs, procedures and performances. It’s the conducting of the flow of the Spirit, as if Water was flowing through us wee bits of pipe, to assuage the thirst of spiritually dry and shriveled lives.
ENHANCING WORSHIP
1. Plan well ahead.
To do it right, or better, you'll need more preparation time.
2. Gather a Worship Team
Include those who love music, or art, or computer technology, or are gifted in wordsmith-ing (without dumbing down content), or can see the parts and pieces as well as the overall intent, and that includes the pastor or worship pastor.
3. Stay Close to the Word
Subject to the Word (theme, church year, life as it happens – e.g. Katrina, 9/11, Haiti – ‘is there any Word from the Lord?)
4. Be rooted in the past, immersed in God’s Word and God’s Story.
5. Remember that the Story, like a tree is still growing and as a stream is still flowing. Jump into day and bring others with you.
6. Think about individuals
In terms of needs, in terms of generations, individual stories, cultures, experiences, backgrounds, but then draw them together in concert. A band has a percussion section, a wind-instrument section, a brass-instrument section. They’re all playing the same piece (one hopes), not necessarily on the same page (as some are counting the bars waiting for their place to enter again upon the music). But each is unique, different, varied. What a bassoon can do and oboe can’t, and vice versa. And likewise contrast clarinet from bongo drum, tuba from French horn, xylophone from trumpet, snare drum from violin. If the whole concert was from 55 tubas, would you attend? Some are solo instruments; others are giving beat, rhythm and though they may have an extended spotlight time everyone knows we will get back to the melody line and from those instruments who task it is to keep the theme ever before us.
7. Think more Corporately than Individually
In our too-individualist, me-centered, narcissistic Western worship (in ‘what I like’ instrument in delivery and content), we need corrective. The Scriptures see things whole more than do we. Many (most?) of the NT epistles are written to you (plural) meaning the Church, the whole People of God, or the community gathered in particular times, places, communities of the day. We read the you (as singular) wanting our own private word of devotion, guidance, encouragement and care.
The best ancient hymns were about ‘we’ not about ‘I.’ It is the gathered community that counts more as the ecclesia of God comes together. We are called away again and called into such gathering with such worship. It is not my preferences but ‘each other’s needs) that we would prefer at such times (cf Graham Kendrick: The Servant King). And again, ultimately, it’s not about us; it’s about God as He gathers among His People, by His Spirit, the Spirit of the risen Christ. ‘Come Lord Jesus: Maranatha.’ We need worship songs and new hymns that talk, that lead us together, that are more about the common-wealth of concern of discipleship of concerted worship, action, mission and praise.
8. Help People Develop Their Instrument of Praise
As part of the church’s mission, part of the nurture and development of its children and youth, part of its affirmation of God’s creation, part of the development enhancement of spiritual gift and creative talent, might a church budget for, or ask for bursaries or other contributions from wealthier congregants, to enable basic lessons to be provided (perhaps both for children, youth and adults of the wider community as well as for congregant children and members).
Art lessons, music lessons (insert instrument name here), dance or drama lessons might be considered. Perhaps times of quilting and banner-making could be resurrected once again.
9. Make space (and show interest and appreciation) in allowing for the catalytic stimulus and influence on others (of the community or from without) in holding events that focus on a variety of talents and expressions of Christian praise; or in regard to certain focused aspects of response and offering: art nights, music nights, talent nights.
Where space and architecture permits add art and banner and icon and glass and structure that expresses the worship of individuals and groups of talented people – all with J.S Bach intent (sola Dei gloria) included: ‘solely for the glory of God.’
10. Use your whole palette by including where possible, in the service, or over weeks and months, a variety of instruments and media expressions – both in the worship ‘service’ and also in the worship ‘space’ of God’s People.
If the ‘earth is the Lord’s and the fullness thereof’ let’s note the difference between what is worldly and fleshly and thus to be renounced and let go, and God’s good and creaturely gifts that are to be used for His glory and for the good of our brothers and sisters, received with praise and thanksgiving and offered back as expression of our love.
11. Use time as a good steward. Don’t be afraid to suggest rather than rolling out the whole. Point to, use metaphor, type, parable that doesn’t have to explain everything ponderously as you proceed, but rather creates more through its littleness, weakness and first-thought obscurity than would happen by giving the whole load to every component part. Don’t use too much of any one colour or ingredient. Better too little than too much. Again, all that is added and contributed, however, should be fitting, helpful and to the point
Take the time you need – wisely used, based on the experience and needs and what would help the people to worship while also taking utterly serious the love, provision, care, honour and homage to be paid in our sense of the worthiness of God.
A 'Tree' of Liturgy
Use more of God’s creation ‘colours and brushes’ from the rich palette of options available to those who prepare and lead in worship, to that all that is done is fitting to enhance the job and to get it well done.
Remember the Three-in-One reality of the Godhead. What in the Service reflects our Understanding of the Father, and the Son, and the Holy Spirit – as the Trinity?
Without silo-ing the argument or ‘splitting’ the Godhead, does this gathering (think of church year, Scripture theme and purpose) lead us to augment, celebrate, learn about and give thanks for one aspect more than another?
Borrow from all sources as appropriate
Rediscover ancient prayers (Sarum Rite; Book of Common Prayer, Celtic or Orthodox Prayers)and the various musical expressions of the ages.
Discover the variety of music expressions of the people gathered (thinking generationally as may be appropriate, and of those from other lands and cultures (all subject to the intent, theme, Word of/for the day)
Some Further Questions:
What is the Day (Church Year, Special Day, Special Event)
What is the Word? (text(s))
What is the Theme?
A Worship Matrix
Worship Prelude
Coffee,
Exchange of Welcome and Greetings
Organ (other instrumentalists)
PowerPoint
Processional – choir, leaders
Call to Worship
Words
Choral Introit
Prayer of Invocation (prayer of entrance and approach)- as the King, the Father, the Redeemer, the Friend (depending on theme and emphasis of this service)
Praise
Hymn, Worship Songs – God directed (not testimony, or wants/needs)
Use ‘we’ songs more than ‘I’ songs
Use inclusive language or change it to fit
Can be: band-led, leader-led, choir-led, organ-led
Choir: hymn, sung liturgy, anthem of praise
Instrumentalist(s), soloist, group
Written words of congregational praise – responsive liturgy
Dance – Drama, Dramatic reading
Testimony or Interview – short and to the point (God-praising)
Pardon and Confession
Scripture – Psalm, Old Testament – simply read (any age)
Carry in the Scriptures – take from Communion Table to lectern
Penitential Psalm (sorrow, contrite, confession), with an underlay of quiet jazz played quietly on the piano, the lights lowered a little.
A Psalm of Angst/Despair – and Hope
Messianic Psalm – response of ‘trumpet’ words of triumph and acclaim
Words of Pardon and Assurance (the lights brighten back to ‘normal’)
Dramatic reading (solo, duet, more)
PRAYER
A word of introduction; some verses of Scripture
Thanksgiving
Petition and Request
Prayer Book of Requests brought forward
Pastor led – move to congregation; behind pulpit
Needs but not stuck in problems – take some, representatively, on
OFFERTORY (as act of Praise, or after sermon as expression of Response)
People file forward (as in Africa); or pass the plates (or bag receptacles)
Prayer: Bring your heart, first; then your gift – consider any blocks (people or situations with whom/which you covenant to ‘get right’ first).
Music as offering presented (organ, instruments – not choir so they can join in giving tithes and offerings, too)
Video or PowerPoint – as part of preparation – with themes, definition, some aspects of draw re the theme or the coming Message (like ‘Meeting Place’)
PREPARING TO HEAR THE WORD
Reading of Scripture (Old Testament, New Testament: Gospel, Epistle)
Quiet meditation or verbal prayer (perhaps, ‘bidding prayer’)
Music: Hymn, Choir, solo, etc. (children exit to their worship)
HEARING THE WORD OF GOD – The Message – highlighting facet of the theme/text
Powerpoint
Video, Drama – but to add to the Word and it’s under the Scripture – adding not distracting (it may be helpful to some and distracting to others, so be discrete, wise, gradual in introducing).
Art – The message or major theme is painted by an artist, in front of the congregants, as the pastor ministers the Word.
THE LORD’S SUPPER (with its own duration, liturgical approach, Scripture, prayer, music)
RESPONSE
Hymn (choral recessional)
Choir, Solo
Quiet (no music or words) Meditation followed by words of Benediction
Instrument
Offering
Announcements - (or unsaid & portrayed by PowerPoint, earlier, as people gather)
BENEDICTION (Blessing and Dismissal)
Sung by Choir (wrapped around sanctuary or from back), or by soloist
Said by Pastor – from front, from middle, from exit door
POSTLUDE
Organ, music instruments
Recessional
Questions for Further Thought – related to Theology, Theory and Practice
1. Has our worship expression and thus experience of praise to the Living God been light, shallow, trite and lite and not fully what God desires of His People, in every age and in every place?
2. What can we learn from, take up again, from the litanies and liturgies of the Ancient Church, at various times and in varying places? What is an expression (form, thought, belief) that Protestants can not any longer utilize (for real or perceived reasons of weakness, strength, doubt and belief)?
3. Are there aspects of liturgy and worship the ancient church, the pre-Reformation Church, from branches and stems of Orthodox and Catholic worship that would be appropriate today to inform our worship practice?
4. If there not something wrong and even spiritually dangerous (can we go too far) in ‘picking and choosing’ as individuals in making our own private (or even as a wider but independent church) liturgy, or liturgies, which is not God’s intent, and is out of step with the purposes of God’s people in this and in every age? When are we choosing worship colours from a palette and when are we making up our own authority to just take (or discard) various aspects without making a full liturgy?
5. In judging or doubting as appropriate (theological, practical, differences, prejudices, opinions) the worship liturgy of other times, other denominations, other expressions from extant lands and cultures (many of the latter are now at our doorstep and within our worshiping communities), are we discerning accurately or missing out on the fullness of expression (and experience) that God intends for us?
Isaiah 6 (NIV)
1 In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted, and the train of his robe filled the temple. 2 Above him were seraphs, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. 3 And they were calling to one another:
"Holy, holy, holy is the LORD Almighty;
the whole earth is full of his glory."
4 At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke.
5 "Woe to me!" I cried. "I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty."
6 Then one of the seraphs flew to me with a live coal in his hand, which he had taken with tongs from the altar. 7 With it he touched my mouth and said, "See, this has touched your lips; your guilt is taken away and your sin atoned for."
8 Then I heard the voice of the Lord saying, "Whom shall I send? And who will go for us?"
And I said, "Here am I. Send me!"
Revelation 4 NIV)
1After this I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, "Come up here, and I will show you what must take place after this." 2At once I was in the Spirit, and there before me was a throne in heaven with someone sitting on it. 3And the one who sat there had the appearance of jasper and carnelian. A rainbow, resembling an emerald, encircled the throne. 4Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads. 5From the throne came flashes of lightning, rumblings and peals of thunder. Before the throne, seven lamps were blazing. These are the seven spirits of God. 6Also before the throne there was what looked like a sea of glass, clear as crystal.
In the center, around the throne, were four living creatures, and they were covered with eyes, in front and in back. 7The first living creature was like a lion, the second was like an ox, the third had a face like a man, the fourth was like a flying eagle. 8Each of the four living creatures had six wings and was covered with eyes all around, even under his wings. Day and night they never stop saying: "Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come." 9Whenever the living creatures give glory, honor and thanks to him who sits on the throne and who lives for ever and ever, 10the twenty-four elders fall down before him who sits on the throne, and worship him who lives for ever and ever. They lay their crowns before the throne and say:
11"You are worthy, our Lord and God,
to receive glory and honor and power,
for you created all things,
and by your will they were created
and have their being."
Saturday, January 16, 2010
Holy Fools
The Eastern Orthodox Church records Isidora Barankis of Egypt (d. 369) among the first Holy Fools. However, the term was not popularized until the coming of Symeon of Emesa, who is considered to be a patron saint of holy fools[1][5]. In Greek, the term for Holy Fool is salos.
The yurodivy (Russian: юродивый, jurodivyj) is the Russian version of Foolishness in Christ (Russian: юродство, yurodstvo or jurodstvo), a peculiar form of Eastern Orthodox asceticism. The yurodivy is a Holy Fool, one who acts intentionally foolish in the eyes of men. He or she often goes around half-naked, is homeless, speaks in riddles, is believed to be clairvoyant and a prophet, and may occasionally be disruptive and challenging to the point of seeming immoral (though always to make a point).
The practice was recognised in the hagiography of fifth-century Byzantium, and it was extensively adopted in Muscovite Russia, probably in the 14th century.
The madness of the yurodivy was ambiguous, and could be real or simulated. He (or she) was believed to have been divinely inspired, and was therefore able to say truths which others could not, normally in the form of indirect allusions or parables. He had a particular status in regard to the Tsars, as a figure not subject to earthly control or judgement.
The first reported fool-for-Christ in Russia was St. Procopius (Prokopiy), who came from the lands of the Holy Roman Empire to Novgorod, then moved to Ustyug, pretending to be a fool and leading an ascetic way of life (slept naked on church-porches, prayed throughout the whole night, received food only from poor people). He was abused and beaten, but finally won respect and became venerated after his death.[6]
One of the best-known modern examples in the Russian Church is perhaps St Xenia of Saint Petersburg.
The Russian Orthodox Church numbers 36 yurodivye among its saints, most prominently Basil Fool for Christ, who gives his name to Saint Basil's Cathedral in Moscow. Fools for Christ are often given the title of Blessed (блаженного), which among the Orthodox does not necessarily mean that the individual is less than a saint (as in the Roman Catholic Church), but rather points to the blessings from God that they are believed to have acquired.
Implications for missional people?
-- taken from Wikipedia
The yurodivy (Russian: юродивый, jurodivyj) is the Russian version of Foolishness in Christ (Russian: юродство, yurodstvo or jurodstvo), a peculiar form of Eastern Orthodox asceticism. The yurodivy is a Holy Fool, one who acts intentionally foolish in the eyes of men. He or she often goes around half-naked, is homeless, speaks in riddles, is believed to be clairvoyant and a prophet, and may occasionally be disruptive and challenging to the point of seeming immoral (though always to make a point).
The practice was recognised in the hagiography of fifth-century Byzantium, and it was extensively adopted in Muscovite Russia, probably in the 14th century.
The madness of the yurodivy was ambiguous, and could be real or simulated. He (or she) was believed to have been divinely inspired, and was therefore able to say truths which others could not, normally in the form of indirect allusions or parables. He had a particular status in regard to the Tsars, as a figure not subject to earthly control or judgement.
The first reported fool-for-Christ in Russia was St. Procopius (Prokopiy), who came from the lands of the Holy Roman Empire to Novgorod, then moved to Ustyug, pretending to be a fool and leading an ascetic way of life (slept naked on church-porches, prayed throughout the whole night, received food only from poor people). He was abused and beaten, but finally won respect and became venerated after his death.[6]
One of the best-known modern examples in the Russian Church is perhaps St Xenia of Saint Petersburg.
The Russian Orthodox Church numbers 36 yurodivye among its saints, most prominently Basil Fool for Christ, who gives his name to Saint Basil's Cathedral in Moscow. Fools for Christ are often given the title of Blessed (блаженного), which among the Orthodox does not necessarily mean that the individual is less than a saint (as in the Roman Catholic Church), but rather points to the blessings from God that they are believed to have acquired.
Implications for missional people?
-- taken from Wikipedia
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