What with shrinking church membership these days, I wonder when we’re going to re-think the place of children in worship.
Most of the time children are often viewed as problems, special creatures that have to be dealt with in some extraordinary fashion in order to have a service of worship “work” for everyone in attendance. What shall we do with the children? And then we come up with a list of possible “answers” and hope something pans out.
First of all I feel obligated, in accord with “truth in blogging” requirements, to fess up that I have aided and abetted those who have pursued such policies that I’m about rant about. In some cases, I even thought they were fairly good ideas, at least in want of any better ones. I’ve learned a few things through the years, however, so now I rant.
One common solution to the puzzle of the presence of children in church is to get them out of there before the really adult part of the service. So, children arrive with mom and dad, and sing a hymn and say a prayer and then they are on their way. This is done, of course, under the pretense of doing something nice for the children, relieving them of the tedious sermon and setting them free for more fun endeavors. We all know that, even if there is a drop of truth in that, there’s a whole bucket full in the fact that it’s just as often for the convenience and quiet of adults.
I’ve always felt it strange that, in many places, before the children are dismissed to go where it’s educational and age-appropriate for them, they are subjected to a “children’s sermon”. By my observation, those things rarely qualify as anything children crave or take delight in. Usually the kids are put on stage and provide entertainment for the grown-ups in the room.
There are congregations that welcome back the previously discharged children, just in time for them to come to the Lord’s Table and take part in the Eucharist. That’s a laudable policy, to have children come to the table with the rest of the church family. The problem comes when they have been away while Scripture has been read and the Gospel proclaimed. For the little people, then, Communion has no liturgical foundation because the link of Word and Sacrament is broken.
Another way out of the children-at-worship dilemma is to keep them there the whole time, but treat them as second-rate congregants. Again the “children’s sermon” is employed, a mini-message for minor Christians.
But this approach to children doesn’t work, and shouldn’t. Children may be small people, but they are people nevertheless, no less important than any of the other people. Condescension is another word for insult, and when we stoop and dumb down to children, they can see it as the disrespect that it is.
For example, coloring books in the pew racks should be recycled and made into something useful. All such entertaining distractions to keep little minds occupied are designed to keep them out of the way, and an affront to any child’s dignity.
I recall a committee conversation some years ago with an esteemed Presbyterian church historian about the appropriateness of children receiving Communion. He proclaimed that, historically, this would not be acceptable because “children do not understand what happens in the Lord’s Supper.” When he was challenged as to whether or not he really understood the Eucharist, he admitted, “Well, no—it’s a mystery.” The committee member replied, “Children know it’s a mystery too.” We need to recognize that even small children have an intuitive understanding of what they experience in a church service.
What is more, children are curious, absorbing all sorts of data around them, learning constantly. The best way, it should go without saying, for children to learn how to worship is for them to worship, and the best arena is in the Sunday morning service.. They belong there for the whole time, certainly if they are of school age. There they can sit next to parents or other adults who will point the way through the order and whisper information that gives meaning to the new experience.
That’s not the only education growing Christians need, of course, but it is the rock foundation. We’re all God’s children, after all, whatever our age, and we never outgrow the need for the cultivation and increase of our faith.
Do children worship with adults on Sunday in your church? If not, what other arrangement do you have? Why?
Sunday, April 28, 2013
Sunday, April 21, 2013
Trivializing Worship
A report came to me from the far reaches of the Realm about a couple of troublesome liturgical events—to say the least. My source is eminently reliable and trustworthy to a fault, so the veracity of the dispatch is beyond even a smidge of doubt. I share this information with you, without mention of names in order to protect the guilty.
It seems that the young pastor of this un-named church was presiding at the baptism of two infants. In holding the first child, the baptizer allowed the little one to splash the water in the font, not once but several times. The second child was actually invited to slosh the water, vigorously.
One can only speculate about the congregation’s (audience’s) reaction, since it was not mentioned in the report I received. I suspect, however, there were numerous gasps, followed by uncomfortable giggles.
My source, whom I regard as reasonable and understanding, wrote of this activity using words like “despicable” and “disrespectful.” That seems clear enough.
It’s a challenge to discern the pastor’s rationale for such aquatic frivolity. Perhaps it was an attempt to warn the little ones of the water temperature before the actual baptismal splash--sort of a liturgical version of toe-in-the-water-before-jumping-in-the-pool.
More likely this sacramental debacle was an ill-thought attempt to lighten the mood and make the experience fun for the kiddies of all ages.
There are times when maybe the Catholics have it right, and this is one of them. By sacralizing the contents of the font and calling it Holy Water, they minimize the possibility of childish silliness.
The other event, believe it or not, took place in the same church. The Gospel lesson, a substantial portion of the Sermon on the Mount, was presented by the pastor in duet with another clergyperson. The first read the text as written, while the second interspersed such comments as, “You’ve got to be kidding, right?” and other expository remarks indicating disbelief. At the end, it was announced that “This is the Word of the Lord,” which actually only applied to what one person said.
A gracious evaluation might concede this was an effort to show the stark contrast between what Jesus preached and what folks wanted to hear, then and now. Nevertheless, the commentary was not only invasive but silly. Certainly the responses to the scriptural message were distracting rather than informative.
Most of all, the way the Word was proclaimed in this kind of dual reading violated the rule that Scripture stands on its own, and the Word of God in Jesus Christ is present in its reading. Interpretation before or during the reading only gets in the way. Save the exposition and explanation for the sermon.
Both these events are sterling examples of “the trivialization of worship.”
The finger-wading by children in the baptismal font scales down the importance of the sacrament, not only to the children but to all witnesses. That is what will likely be remembered, rather than the parental commitment of young children to growth in faith and moral stature, rather than promises made by the congregation to be kept and fulfilled. Such triviality in worship deserves condemnation because it is “precious,” sweet and empty of content.
Chopping up the Gospel reading with cheeky cheap shots clutters up the Message of the Gospel. In the guise of being creative, such theatrical efforts also deserve censure because they are “cute,” several notches below clever and very much out of place.
These are not the only trivializing activities besieging our churches. Relegating the Lord’s Supper to “when it’s not too convenient” or “not so often that we get used to it” is a massive minimalization of the central worship act of Christians everywhere.
This approach produces side-shows. They are minor in meaning, but often major in impact by keeping the worshippers’ focus elsewhere than on the Main Event, communal worship on the Lord’s Day. Who we are as the church of Jesus Christ flows from God’s people gathered for worship. Distractions can be deadly for the church.
Perhaps that is a prevailing problem for many congregations. Some suppose that “precious” practices and “cute” creations will draw people, but they are wrong. When the chips are down, people seek faith that counts, commitments that make a difference, challenges to be met boldly, even bravely. Entertainment at the side shows fails utterly on all counts. As long as there is trivialization of worship, everything the church is and does will be trivial too.
It seems that the young pastor of this un-named church was presiding at the baptism of two infants. In holding the first child, the baptizer allowed the little one to splash the water in the font, not once but several times. The second child was actually invited to slosh the water, vigorously.
One can only speculate about the congregation’s (audience’s) reaction, since it was not mentioned in the report I received. I suspect, however, there were numerous gasps, followed by uncomfortable giggles.
My source, whom I regard as reasonable and understanding, wrote of this activity using words like “despicable” and “disrespectful.” That seems clear enough.
It’s a challenge to discern the pastor’s rationale for such aquatic frivolity. Perhaps it was an attempt to warn the little ones of the water temperature before the actual baptismal splash--sort of a liturgical version of toe-in-the-water-before-jumping-in-the-pool.
More likely this sacramental debacle was an ill-thought attempt to lighten the mood and make the experience fun for the kiddies of all ages.
There are times when maybe the Catholics have it right, and this is one of them. By sacralizing the contents of the font and calling it Holy Water, they minimize the possibility of childish silliness.
The other event, believe it or not, took place in the same church. The Gospel lesson, a substantial portion of the Sermon on the Mount, was presented by the pastor in duet with another clergyperson. The first read the text as written, while the second interspersed such comments as, “You’ve got to be kidding, right?” and other expository remarks indicating disbelief. At the end, it was announced that “This is the Word of the Lord,” which actually only applied to what one person said.
A gracious evaluation might concede this was an effort to show the stark contrast between what Jesus preached and what folks wanted to hear, then and now. Nevertheless, the commentary was not only invasive but silly. Certainly the responses to the scriptural message were distracting rather than informative.
Most of all, the way the Word was proclaimed in this kind of dual reading violated the rule that Scripture stands on its own, and the Word of God in Jesus Christ is present in its reading. Interpretation before or during the reading only gets in the way. Save the exposition and explanation for the sermon.
Both these events are sterling examples of “the trivialization of worship.”
The finger-wading by children in the baptismal font scales down the importance of the sacrament, not only to the children but to all witnesses. That is what will likely be remembered, rather than the parental commitment of young children to growth in faith and moral stature, rather than promises made by the congregation to be kept and fulfilled. Such triviality in worship deserves condemnation because it is “precious,” sweet and empty of content.
Chopping up the Gospel reading with cheeky cheap shots clutters up the Message of the Gospel. In the guise of being creative, such theatrical efforts also deserve censure because they are “cute,” several notches below clever and very much out of place.
These are not the only trivializing activities besieging our churches. Relegating the Lord’s Supper to “when it’s not too convenient” or “not so often that we get used to it” is a massive minimalization of the central worship act of Christians everywhere.
This approach produces side-shows. They are minor in meaning, but often major in impact by keeping the worshippers’ focus elsewhere than on the Main Event, communal worship on the Lord’s Day. Who we are as the church of Jesus Christ flows from God’s people gathered for worship. Distractions can be deadly for the church.
Perhaps that is a prevailing problem for many congregations. Some suppose that “precious” practices and “cute” creations will draw people, but they are wrong. When the chips are down, people seek faith that counts, commitments that make a difference, challenges to be met boldly, even bravely. Entertainment at the side shows fails utterly on all counts. As long as there is trivialization of worship, everything the church is and does will be trivial too.
Friday, April 12, 2013
What I Want in Worship
Wants, needs, expectations—we all have them rattling around in us on a Sunday morning en route to church. They vary, of course, from one of us to another by infinite degrees. Yet there are certain commonalities, those hopes and yearnings that persist in each of us as we anticipate gathering with the people of God.
My post-retirement “view from the pew” has given me a clearer perspective on this subject, and a more personal understanding of what others may want in worship. Here are some glimmers of insight I have to offer.
A Serious Celebration
The worship of God, especially on the Lord’s Day, should be a celebration, no doubt about it. The grace and overwhelming love God has shown in the birth, life and ministry, death, resurrection and ascension of Jesus Christ calls forth an expression of joy in word and song, from each of us, from all of us together.
At the same time, our worship is not to be giddy and casually gleeful. Sometimes joy is forced by so-called “praise music,” or a presider’s emcee glibness, ignoring the seriousness of the occasion. Christian worship is about life-and-death matters, and deserves sincere and sober consideration. We need to remember that “serious” is not the same as “solemn” and “somber,” but can be coupled with profound gladness erupting in celebration.
Confession Forgiven
It is in the Prayer of Confession and the Declaration of Forgiveness that the idea of a “serious celebration” ceases to seem like an oxymoron.
For individuals, confession is always a serious matter. To share this confession with others publically makes it all the more so. This is not so easy to do, if one is earnest about it. Maybe this is why so many churches fail to include a confession of sin in their orders, because it’s difficult to admit we so often miss the mark.
Yet confession of sin is not just an individual exercise at Sunday worship. It is also an acknowledgement of corporate sin. It’s even harder for us to fess up to taking part in the sins of the church or our government or of other groups to which we belong. This too is a serious subject for honest confession.
The difficulty of confessing, however, is matched by the humility conferred on us by God’s forgiveness. This is very different from confirming everyone’s inherent goodness and ignoring corporate sin in the world. When we are realistic about our failure to follow God’s lead in life, God’s forgiveness washes away guilt and blesses us with a chance to start over, all because of Jesus Christ. Now there’s cause for loud happy song and joyous tears.
Renewal and Change
When we come to worship and hear the story of God’s people told via Scripture, we ought to begin to get the idea that the message is all about change. God’s people have always been summoned and set on missions to turn things upside down, to make wrong right, and bad good. The renewal of life experienced in worship breathes breath into the prophetic voice of God’s people.
This is not simply a matter of personal change, but of social change as well. I used to have parishioners who claimed that social change was beyond the reach of Christian renewal—our job was to get individuals to change and then the world would naturally be altered accordingly. The biblical prophets including Jesus himself, not to mention many of his followers through history up to now, would disagree with that. Groups (including churches and governments) behave differently sometimes than the individuals involved.
The renewal of worship, in order to proclaim the message of repentance and reformation, needs to be high on the priority list for the church today. This is what will enable the church to speak forth for God on moral issues, wherever and whenever they appear.
Encouraging Challenge
All of which leads to the most important thing I want in when I go to church in Sunday. That is to be challenged.
One of the weaknesses in our churches today is that there is not sufficient provocation of people in the pews to act out their faith by following Jesus. Are we as generous as we could be? Are suburban church budgets as benevolent as they could be? Are we Christians caring for the poor and prodding our government representatives to do their job? Do we take the side of the weak and powerless? There are pages of similar questions to be asked.
Sunday morning is challenge time. Let’s have it laid out for us what needs to be done by disciples of Jesus, and then let’s be encouraged by the promises of the Spirit that, with God’s help, we can move mountains if need be.
Without such spiritual prodding, there will be very little renewal or change, and ever-decreasing commitment by the people in the pews. Scripture, sermons, prayers and praise all combine to make us different people when we leave church from who we were when we came in.
What do you want in worship?
My post-retirement “view from the pew” has given me a clearer perspective on this subject, and a more personal understanding of what others may want in worship. Here are some glimmers of insight I have to offer.
A Serious Celebration
The worship of God, especially on the Lord’s Day, should be a celebration, no doubt about it. The grace and overwhelming love God has shown in the birth, life and ministry, death, resurrection and ascension of Jesus Christ calls forth an expression of joy in word and song, from each of us, from all of us together.
At the same time, our worship is not to be giddy and casually gleeful. Sometimes joy is forced by so-called “praise music,” or a presider’s emcee glibness, ignoring the seriousness of the occasion. Christian worship is about life-and-death matters, and deserves sincere and sober consideration. We need to remember that “serious” is not the same as “solemn” and “somber,” but can be coupled with profound gladness erupting in celebration.
Confession Forgiven
It is in the Prayer of Confession and the Declaration of Forgiveness that the idea of a “serious celebration” ceases to seem like an oxymoron.
For individuals, confession is always a serious matter. To share this confession with others publically makes it all the more so. This is not so easy to do, if one is earnest about it. Maybe this is why so many churches fail to include a confession of sin in their orders, because it’s difficult to admit we so often miss the mark.
Yet confession of sin is not just an individual exercise at Sunday worship. It is also an acknowledgement of corporate sin. It’s even harder for us to fess up to taking part in the sins of the church or our government or of other groups to which we belong. This too is a serious subject for honest confession.
The difficulty of confessing, however, is matched by the humility conferred on us by God’s forgiveness. This is very different from confirming everyone’s inherent goodness and ignoring corporate sin in the world. When we are realistic about our failure to follow God’s lead in life, God’s forgiveness washes away guilt and blesses us with a chance to start over, all because of Jesus Christ. Now there’s cause for loud happy song and joyous tears.
Renewal and Change
When we come to worship and hear the story of God’s people told via Scripture, we ought to begin to get the idea that the message is all about change. God’s people have always been summoned and set on missions to turn things upside down, to make wrong right, and bad good. The renewal of life experienced in worship breathes breath into the prophetic voice of God’s people.
This is not simply a matter of personal change, but of social change as well. I used to have parishioners who claimed that social change was beyond the reach of Christian renewal—our job was to get individuals to change and then the world would naturally be altered accordingly. The biblical prophets including Jesus himself, not to mention many of his followers through history up to now, would disagree with that. Groups (including churches and governments) behave differently sometimes than the individuals involved.
The renewal of worship, in order to proclaim the message of repentance and reformation, needs to be high on the priority list for the church today. This is what will enable the church to speak forth for God on moral issues, wherever and whenever they appear.
Encouraging Challenge
All of which leads to the most important thing I want in when I go to church in Sunday. That is to be challenged.
One of the weaknesses in our churches today is that there is not sufficient provocation of people in the pews to act out their faith by following Jesus. Are we as generous as we could be? Are suburban church budgets as benevolent as they could be? Are we Christians caring for the poor and prodding our government representatives to do their job? Do we take the side of the weak and powerless? There are pages of similar questions to be asked.
Sunday morning is challenge time. Let’s have it laid out for us what needs to be done by disciples of Jesus, and then let’s be encouraged by the promises of the Spirit that, with God’s help, we can move mountains if need be.
Without such spiritual prodding, there will be very little renewal or change, and ever-decreasing commitment by the people in the pews. Scripture, sermons, prayers and praise all combine to make us different people when we leave church from who we were when we came in.
What do you want in worship?
Monday, March 18, 2013
"Explain Yourself"
There are certain questions about worship you should ask your pastor. As the “resident liturgical theologian” and recently titled “teaching elder”, she or he has responsibility for educating worshippers about what they’re doing. Therefore these queries reasonably seek enlightenment for the people in the pews.
The questions are asked in the negative, but if any are answered positively, explanation is required nevertheless. (My comments are reserved until the end.) So, here are inquiries to pose to your pastor:
Why don’t we have Communion every Sunday? (If perchance your congregation does celebrate the Sacrament each week, then that deserves an explanation also.)
Why don’t we read from the Old Testament in church? (Or, why not all three, Old Testament, Epistle and Gospel?)
Why don’t we sing psalms like Presbyterians used to? (Sometimes psalms are used, but spoken. That’s better than no psalms at all, but it’s still not singing.)
Why don’t we say or sing the Apostles’ Creed (or other confession of faith) each week? (A plethora of creedal affirmations is out there to be recited, read, sung or chanted.)
Why don’t we have a prayer of confession? (You’re asking about corporate confession as well as personal confession in public.)
Why don’t people from the congregation read the Scripture lessons in church? (If they read one or two, but not all, then the question is still why?)
Why don’t we always sing all the verses of the hymns? (Abbreviated hymnody is the issue.)
Why is the Baptismal Font usually off in the corner, to the side, out of view? (Fonts are often furtive and difficult to locate.)
Why isn’t the choir seated behind the congregation? (Location is the issue here, as it affects the function and role of the choir relative to the people in the pews.)
Why isn’t there more silent time in the service? (For prayer, contemplation of Scripture readings, pondering sermon, etc.)
Most congregations follow or neglect some worship practices, not knowing what they do or don’t do, or why. These questions raise some issues that need to be taken up locally for the edification of all, worship leaders and pew-sitters alike.
Communion every Sunday The fact is that congregations which do not celebrate the Lord’s Supper each Lord’s Day are in the distinct minority among Christians throughout history. That ought to be enough to provoke some thought that just maybe there’s something to weekly sharing of Bread and Wine with the Living Lord.
Old Testament Readings—or Three Readings The point is that the Gospel of Jesus Christ does not stand alone, but in context. Actually, there are at least two major contexts: the Jewish roots of Jesus, and the fertile field of the church of the Risen Christ. So, Old Testament readings and Epistle readings are essential to provide those contexts.
Psalm-Singing Such a great and wondrous tradition awaits reclaiming. Two points here: first, the richness of the Psalms in and of themselves brings theological and spiritual depth to worship; second, singing doubles (maybe triples) the impact.
Saying, Singing Creeds A flat-out brief affirmation of personal and shared faith helps bring focus to worship. The ancient and biblical statements link us to our spiritual ancestors on whose shoulders we stand. More current ones remind us that faith is not static but alive and growing. Singing helps folks keep them in memory for use outside Sunday morning.
Prayer of Confession There are folks who think they don’t need to confess, or if they do, not much. Humility, however, is good for the soul. Individually and together, before God and one another, we acknowledge and accept what God has already given us: forgiveness and healing.
Scripture Readers The idea of people from the pews reading from the Bible on Sundays is not new, but not universal either. When this happens, especially when it is done well, it serves as a reminder that worship belongs, not to the clergy or other leaders, but to the people, and the Bible is the common text we all share.
All Hymn Verses Too often someone thinks they’re doing the congregation a favor by amputating a verse or two from a hymn so they can get home sooner. Crippling a hymn in that way often distorts the meaning of the poetry. It makes for poor theology and confusing poetry. Respect the work of the lyricist and composer—sing it from top to bottom.
Baptismal Font It should be in the way, so people have to walk around it to get in the church. There should be water in it. Remembering our baptisms helps us recall Whose we are and why we’ve come to church in the first place. Shoving the font into the corner is a sin of neglect, maybe abandonment.
Choir Seating My guess is that in most Presbyterian churches the choir is up front, although I know of some places where they’re in the back of the congregation. From behind, the choir becomes the supporting voice for congregational singing. From a loft or platform in front, the temptation to perform is fierce. It’s not impossible, of course, for the choir to undergird the congregation’s singing from the front, nor to present an anthem on behalf of the congregation from the back.
Silence The placement of silence in a service can keep us from moving too quickly ahead and leaving meaning behind. Some leaders get nervous with silence, thinking, I suppose, that they must fill every moment with sound. Silence gives worshippers a chance to reflect, ponder, consider, commit, meditate, speculate, dream, hope, resolve, and remember what God has done and promises to do.
So, have a conversation with your pastor. Gently propose a question or two. Discuss the answers. Discover possibilities for change.
The questions are asked in the negative, but if any are answered positively, explanation is required nevertheless. (My comments are reserved until the end.) So, here are inquiries to pose to your pastor:
Why don’t we have Communion every Sunday? (If perchance your congregation does celebrate the Sacrament each week, then that deserves an explanation also.)
Why don’t we read from the Old Testament in church? (Or, why not all three, Old Testament, Epistle and Gospel?)
Why don’t we sing psalms like Presbyterians used to? (Sometimes psalms are used, but spoken. That’s better than no psalms at all, but it’s still not singing.)
Why don’t we say or sing the Apostles’ Creed (or other confession of faith) each week? (A plethora of creedal affirmations is out there to be recited, read, sung or chanted.)
Why don’t we have a prayer of confession? (You’re asking about corporate confession as well as personal confession in public.)
Why don’t people from the congregation read the Scripture lessons in church? (If they read one or two, but not all, then the question is still why?)
Why don’t we always sing all the verses of the hymns? (Abbreviated hymnody is the issue.)
Why is the Baptismal Font usually off in the corner, to the side, out of view? (Fonts are often furtive and difficult to locate.)
Why isn’t the choir seated behind the congregation? (Location is the issue here, as it affects the function and role of the choir relative to the people in the pews.)
Why isn’t there more silent time in the service? (For prayer, contemplation of Scripture readings, pondering sermon, etc.)
Most congregations follow or neglect some worship practices, not knowing what they do or don’t do, or why. These questions raise some issues that need to be taken up locally for the edification of all, worship leaders and pew-sitters alike.
Communion every Sunday The fact is that congregations which do not celebrate the Lord’s Supper each Lord’s Day are in the distinct minority among Christians throughout history. That ought to be enough to provoke some thought that just maybe there’s something to weekly sharing of Bread and Wine with the Living Lord.
Old Testament Readings—or Three Readings The point is that the Gospel of Jesus Christ does not stand alone, but in context. Actually, there are at least two major contexts: the Jewish roots of Jesus, and the fertile field of the church of the Risen Christ. So, Old Testament readings and Epistle readings are essential to provide those contexts.
Psalm-Singing Such a great and wondrous tradition awaits reclaiming. Two points here: first, the richness of the Psalms in and of themselves brings theological and spiritual depth to worship; second, singing doubles (maybe triples) the impact.
Saying, Singing Creeds A flat-out brief affirmation of personal and shared faith helps bring focus to worship. The ancient and biblical statements link us to our spiritual ancestors on whose shoulders we stand. More current ones remind us that faith is not static but alive and growing. Singing helps folks keep them in memory for use outside Sunday morning.
Prayer of Confession There are folks who think they don’t need to confess, or if they do, not much. Humility, however, is good for the soul. Individually and together, before God and one another, we acknowledge and accept what God has already given us: forgiveness and healing.
Scripture Readers The idea of people from the pews reading from the Bible on Sundays is not new, but not universal either. When this happens, especially when it is done well, it serves as a reminder that worship belongs, not to the clergy or other leaders, but to the people, and the Bible is the common text we all share.
All Hymn Verses Too often someone thinks they’re doing the congregation a favor by amputating a verse or two from a hymn so they can get home sooner. Crippling a hymn in that way often distorts the meaning of the poetry. It makes for poor theology and confusing poetry. Respect the work of the lyricist and composer—sing it from top to bottom.
Baptismal Font It should be in the way, so people have to walk around it to get in the church. There should be water in it. Remembering our baptisms helps us recall Whose we are and why we’ve come to church in the first place. Shoving the font into the corner is a sin of neglect, maybe abandonment.
Choir Seating My guess is that in most Presbyterian churches the choir is up front, although I know of some places where they’re in the back of the congregation. From behind, the choir becomes the supporting voice for congregational singing. From a loft or platform in front, the temptation to perform is fierce. It’s not impossible, of course, for the choir to undergird the congregation’s singing from the front, nor to present an anthem on behalf of the congregation from the back.
Silence The placement of silence in a service can keep us from moving too quickly ahead and leaving meaning behind. Some leaders get nervous with silence, thinking, I suppose, that they must fill every moment with sound. Silence gives worshippers a chance to reflect, ponder, consider, commit, meditate, speculate, dream, hope, resolve, and remember what God has done and promises to do.
So, have a conversation with your pastor. Gently propose a question or two. Discuss the answers. Discover possibilities for change.
Sunday, March 10, 2013
Creed - Part Two
It seems that one of my spiritual ancestors, John Calvin, thought it was a good idea for the congregation to sing the creed. At least, so he indicated in his Geneva liturgy. I mention this so that it doesn’t appear to be a crazy innovation.
Actually, when you think about it, we’ve been doing something like what Calvin suggested, perhaps without knowing it. How many orders of service do you know that has a hymn following the sermon? Many if not most.
The proclamation of the Word calls for a response from the people. The reading of Scripture and subsequent preaching challenges worshippers to affirm their faith anew. One of the ways this is commonly done is by the singing of a hymn. Even if a creed is recited in unison, singing the song of faith is often included.
The reason that we sing hymns anywhere in a service, but especially after hearing the Word proclaimed, is that music makes what we sing more memorable than it would be if we only said it. Calvin knew that.
So, if we sing the creed, we’re going to remember it better than if we only spoke it. Since creeds are important if we are going to learn the language of faith, it helps to carry them in our memories, and set to music, creeds stay with us.
Now it’s entirely possible that we might just settle for hymns to fill the spot of creedal affirmation in the service. After all, aren’t all hymns, in one way or another, affirmations of faith? True enough. But some are better than others.
Often the hymn after the sermon is selected for its relationship to the preached message. Just as often hymns are connected to the special day or season of the Christian Year. When other relationships are obvious, the hymn’s use as a creed may not be so apparent. Nevertheless, it’s worth a try.
So let’s move in another direction and see if there are any hymns that lend themselves to use as a creed. Indeed there are. In the Presbyterian Hymnal, two pieces in particular are perfectly useful as creeds, because they are biblical affirmations set to music.
One is based on Philippians 2:5-1, number 148 in the Presbyterian Hymnal. The biblical text, so we’re told, was an affirmation of faith, probably used in worship. Its poetic format even hints that it may well have been sung originally. In this setting, the words of the text are restated in metrical verse, like a hymn, to be easily sung and, therefore, more easily remembered.
Another is found at number 598 of the Presbyterian Hymnal, based on 1 Corinthians 15. This, too, is supposed to have been poetry used and perhaps sung in early worship. Its setting in the hymnal is not as a hymn, however, but as service music. Clearly it’s intended to be used as a sung confession of faith.
Other traditional creeds, such as the Apostles’ Creed and the Nicene Creed can be and have been re-phrased to be sung or simply chanted. There are many options to be explored by pastors and musicians to enliven our professions of faith in God. Lifting our voices in song helps us lift our loyalty to God as we rejoice in our faith.
Do you sing or chant the creed in your worship service?
Actually, when you think about it, we’ve been doing something like what Calvin suggested, perhaps without knowing it. How many orders of service do you know that has a hymn following the sermon? Many if not most.
The proclamation of the Word calls for a response from the people. The reading of Scripture and subsequent preaching challenges worshippers to affirm their faith anew. One of the ways this is commonly done is by the singing of a hymn. Even if a creed is recited in unison, singing the song of faith is often included.
The reason that we sing hymns anywhere in a service, but especially after hearing the Word proclaimed, is that music makes what we sing more memorable than it would be if we only said it. Calvin knew that.
So, if we sing the creed, we’re going to remember it better than if we only spoke it. Since creeds are important if we are going to learn the language of faith, it helps to carry them in our memories, and set to music, creeds stay with us.
Now it’s entirely possible that we might just settle for hymns to fill the spot of creedal affirmation in the service. After all, aren’t all hymns, in one way or another, affirmations of faith? True enough. But some are better than others.
Often the hymn after the sermon is selected for its relationship to the preached message. Just as often hymns are connected to the special day or season of the Christian Year. When other relationships are obvious, the hymn’s use as a creed may not be so apparent. Nevertheless, it’s worth a try.
So let’s move in another direction and see if there are any hymns that lend themselves to use as a creed. Indeed there are. In the Presbyterian Hymnal, two pieces in particular are perfectly useful as creeds, because they are biblical affirmations set to music.
One is based on Philippians 2:5-1, number 148 in the Presbyterian Hymnal. The biblical text, so we’re told, was an affirmation of faith, probably used in worship. Its poetic format even hints that it may well have been sung originally. In this setting, the words of the text are restated in metrical verse, like a hymn, to be easily sung and, therefore, more easily remembered.
Another is found at number 598 of the Presbyterian Hymnal, based on 1 Corinthians 15. This, too, is supposed to have been poetry used and perhaps sung in early worship. Its setting in the hymnal is not as a hymn, however, but as service music. Clearly it’s intended to be used as a sung confession of faith.
Other traditional creeds, such as the Apostles’ Creed and the Nicene Creed can be and have been re-phrased to be sung or simply chanted. There are many options to be explored by pastors and musicians to enliven our professions of faith in God. Lifting our voices in song helps us lift our loyalty to God as we rejoice in our faith.
Do you sing or chant the creed in your worship service?
Thursday, February 21, 2013
Creed
Early in my pastoral ministry, the order of worship in the church I served included no such thing as a Creed or Affirmation of Faith. My predecessor had hoped and prayed that one might be included, but had encountered consistent resistance. When he died, it was left to me to take up the challenge.
This is not about the multi-year struggle that finally resulted in a Confession of Faith. Rather our discussion here focuses on what we’re talking about. What is an Affirmation of Faith, liturgically? Why is it important for everyone to stand up and say “We believe…” in unison? Or is it at all necessary? Maybe it’s not even a good idea to do it.
After church one morning I was confronted by a gentleman who announced politely, but firmly, that he was more than a little miffed that I had “put words in my mouth,” as he phrased it. He “resented” (his word) the Apostles’ Creed. “I can’t buy everything in that Creed,” he announced, “and what I do believe I wouldn’t say that way anyhow.” I don’t recall if I had a convincing response at that moment, and perhaps he was not convince-able anyway. But he did raise a good question about creeds in worship.
When we stand and say “We believe…,” are we articulating personal convictions? In that liturgical act, am I stating my individual theological conclusions?
Many worshippers, I suppose, trip over that assumption, that the creed in worship requires our personal assent, line for line and word for word.
The answer to the question, clearly, is “No.”
Part of the problem is that the Apostles’ Creed, ever popular in many Protestant churches, begins with the singular “I”, and sounds for all the world like a personal statement, signed at the bottom and notarized. (This is because, perhaps, it originated as a baptismal confession.) The Nicene Creed, which is perhaps more commonly used among all Christians, starts off with the plural pronoun.
In the course of a worship service, in which the “audience” is God, the creedal statement is an expression of God’s own people of confidence in the promises and gifts received in Jesus Christ. It is a corporate testimonial, an assertion of love and loyalty.
The corporate quality of the creed is not confined to those who happen to be in the room on Sunday morning, but expands to include the community of the saints, all those who have come before us and those who follow. In the moment of saying the creed, we link hands with generations of God’s own faithful people.
So we begin to realize that saying the creed is more celebrative than doctrinal, more poetic and prayerful than scholarly. It’s not an oral exam for either a Ph.D. thesis or Communicants’ Class, but an act of worship. We speak with no pretensions that we understand all Christian dogmas and doctrines including every jot and tittle. We simply utter our faith from our depths, doubts and all.
There are a number of resources available for affirming faith by a congregation at worship. The Apostles’ Creed and the Nicene Creed, of course, are used regularly.
The Presbyterian Church (USA) includes in its Book of Confessions a number of historical creeds and affirmations, many of which are in response to particular theological or doctrinal issues. Sections of some of them, however, can be excerpted and compiled into usable liturgical statements.
In 1983, the newly reunited denomination of the former northern and southern Presbyterian churches established a committee to draft a new, shorter statement of faith that could be used in worship. Drawing extensively on the historic documents in the “Book of Confessions” as well as Scripture, they fashioned “A Brief Statement of Faith”, arranged in a Trinitarian structure. It is laid out in “phrase-line” format, which makes it visually useful, and the language itself is appropriate for current worshippers. The three major sections can be used independently as creedal statements, along with the introduction based on Scripture texts, and the concluding doxology of praise and thanksgiving.
The Book of Common Worship (1983) also includes a number of affirmations from Scripture that are powerful congregational affirmations, such as the one from Phil. 2:5-11.
Some churches fashion their own home-made creedal statement. This can be an exceptionally exciting experience of learning and spiritual growth for the people involved. It’s important that the task not be accomplished by a small group alone—efforts must be made to involve classes and groups of the church in the process. It’s also essential that the local creed be seen in the context of the faith of the Church of Jesus Christ through the centuries.
How does your church’s congregation affirm faith during Sunday worship?
This is not about the multi-year struggle that finally resulted in a Confession of Faith. Rather our discussion here focuses on what we’re talking about. What is an Affirmation of Faith, liturgically? Why is it important for everyone to stand up and say “We believe…” in unison? Or is it at all necessary? Maybe it’s not even a good idea to do it.
After church one morning I was confronted by a gentleman who announced politely, but firmly, that he was more than a little miffed that I had “put words in my mouth,” as he phrased it. He “resented” (his word) the Apostles’ Creed. “I can’t buy everything in that Creed,” he announced, “and what I do believe I wouldn’t say that way anyhow.” I don’t recall if I had a convincing response at that moment, and perhaps he was not convince-able anyway. But he did raise a good question about creeds in worship.
When we stand and say “We believe…,” are we articulating personal convictions? In that liturgical act, am I stating my individual theological conclusions?
Many worshippers, I suppose, trip over that assumption, that the creed in worship requires our personal assent, line for line and word for word.
The answer to the question, clearly, is “No.”
Part of the problem is that the Apostles’ Creed, ever popular in many Protestant churches, begins with the singular “I”, and sounds for all the world like a personal statement, signed at the bottom and notarized. (This is because, perhaps, it originated as a baptismal confession.) The Nicene Creed, which is perhaps more commonly used among all Christians, starts off with the plural pronoun.
In the course of a worship service, in which the “audience” is God, the creedal statement is an expression of God’s own people of confidence in the promises and gifts received in Jesus Christ. It is a corporate testimonial, an assertion of love and loyalty.
The corporate quality of the creed is not confined to those who happen to be in the room on Sunday morning, but expands to include the community of the saints, all those who have come before us and those who follow. In the moment of saying the creed, we link hands with generations of God’s own faithful people.
So we begin to realize that saying the creed is more celebrative than doctrinal, more poetic and prayerful than scholarly. It’s not an oral exam for either a Ph.D. thesis or Communicants’ Class, but an act of worship. We speak with no pretensions that we understand all Christian dogmas and doctrines including every jot and tittle. We simply utter our faith from our depths, doubts and all.
There are a number of resources available for affirming faith by a congregation at worship. The Apostles’ Creed and the Nicene Creed, of course, are used regularly.
The Presbyterian Church (USA) includes in its Book of Confessions a number of historical creeds and affirmations, many of which are in response to particular theological or doctrinal issues. Sections of some of them, however, can be excerpted and compiled into usable liturgical statements.
In 1983, the newly reunited denomination of the former northern and southern Presbyterian churches established a committee to draft a new, shorter statement of faith that could be used in worship. Drawing extensively on the historic documents in the “Book of Confessions” as well as Scripture, they fashioned “A Brief Statement of Faith”, arranged in a Trinitarian structure. It is laid out in “phrase-line” format, which makes it visually useful, and the language itself is appropriate for current worshippers. The three major sections can be used independently as creedal statements, along with the introduction based on Scripture texts, and the concluding doxology of praise and thanksgiving.
The Book of Common Worship (1983) also includes a number of affirmations from Scripture that are powerful congregational affirmations, such as the one from Phil. 2:5-11.
Some churches fashion their own home-made creedal statement. This can be an exceptionally exciting experience of learning and spiritual growth for the people involved. It’s important that the task not be accomplished by a small group alone—efforts must be made to involve classes and groups of the church in the process. It’s also essential that the local creed be seen in the context of the faith of the Church of Jesus Christ through the centuries.
How does your church’s congregation affirm faith during Sunday worship?
Sunday, February 10, 2013
"Vee Haff Roolss!"
That was the comment my father used, imitating a stern German accent, as he good-naturedly reminded us kids of chores or homework we needed to do. His voice echoed in my mind as I thought of the fundamental efforts required to provide Christian worship.
Yes it is true, when we are gathered as followers of Jesus Christ to give our praise and prayers to the Almighty God, “We have rules!”
Here are a few for your consideration:
Clean House.
Janitors, custodians or volunteers who keep the worship space tidy contribute significantly to the worship of God. It’s distracting, to say the least, to find old bulletins stuffed in the pew racks, cob webs in corners, brochure rack materials helter-skelter, and other signs of slovenliness. Good housekeeping is the first rule of respect—of the people and their God.
Set the Table.
The Communion Table is placed in the focal center of the worship space, from the perspective of the people in the pews. “Front and center” is appropriate.
The Communion Table is set for celebrating the Sacrament. That is, assuming you are celebrating the Sacrament every Sunday as is the on-going tradition and custom for most Christians, most of the time throughout the centuries.
If not, if there is the occasional Lord’s Day you do not celebrate the Lord’s Supper, then set the Table anyway, with at the least a chalice and plate. A white table cloth is always appropriate; liturgical colors may be added seasonally.
Remember the Table’s function. It is not a flower stand—put them somewhere else. It’s not an altar either, on which deacons can place the offering plates. The Table is reserved for celebrating the sacrifice God gave us in Jesus Christ.
Find the Font.
In some churches, far too many, you have to hunt to find the Baptismal Font because when not in use it is relegated to a dark corner. Bring it out front and center also, or nearby the Table at least. Better yet, place it at the entrance of the room so all will pass it on the way to their seats.
If the Font has a top or lid, remove it, and put water in the basin. People may want to touch the water in remembrance of their own baptisms. Like the Table, the Font should always be set to indicate its intended purpose.
Unclutter.
Remove extra chairs, tables, easels, microphone stands, audio-visual equipment, musical instruments, and other items not being used for that service. Even if they are used, they need not be strewn on the liturgical landscape.
Use Three Passages of Scripture.
There’s a reason for this: Every text needs context. Someone famous once said that Scripture interprets Scripture. Texts from the Old Testament, the New Testament Epistles and the Gospels provide context for one another. The lectionary is a guide that helps us cover a lot of biblical ground over the year. Don’t skip and skimp.
Sing Psalms.
There was a time when we Presbyterians were famous, even notorious, for singing Psalms. In many churches, the Psalter is making a comeback, so don’t be left behind. The Psalms, as we all know, has been the prayer book of God’s people for millennia, including Jesus himself. Use at least one psalm in every service.
Too many churches take the “easy” way out and read the psalms, maybe responsively. It’s much better, more interesting, and even exciting to sing them, for there are delightful musical options for each one.
Beware of Electronics.
Older church buildings were designed to be used without electronic voice amplification. In those days, preachers and other public speakers knew how to project. Those who must rely on microphones and tweeters and woofers should take speaking lessons and exercise their diaphragms.
Flickering screens and Power Point presentations overshadow, if not overwhelm, the beauty of the architectural setting and the accoutrements of the rituals, not to mention any resident works of art in sculpture and stained glass. Do not obscure what is there or try to improve upon it by electronic means.
There’s a law somewhere that proclaims that whatever can go wrong, will. This is universally true in electronics. If you can possibly get along without audio-visuals and the like, do—it’s safer.
Rehearse
Lay Readers. Those who bravely go to the lectern to read Scripture or lead a prayer deserve the opportunity to learn how to do it. Pronouncing biblical names, placing proper emphasis on biblical phrases, making sense of theological passages, and presenting dialogue are only a few of the tricky parts of reading from the Bible. Help should be generously bestowed by the pastor and musicians who have had more experience.
Clergy. Lest clergy forget, they also need to rehearse. Preaching out loud in advance is just good practice. Turning on a tape recorder and listening can help.
Choir.
It should go without saying that the choir rehearses what it sings on behalf of the people; the choir should also rehearse what the congregation sings, however, so everyone sings better.
Help the People Pray and Praise.
The folks out there in the pews are the ones who are doing worship. Presiders and musicians are coaches and boosters, there to energize the liturgical work of the people. Remember your role and responsibilities.
There are other rules to be considered, no doubt. I hope you will make your suggestions for the primary, essential, absolutely necessary rules to which we must adhere if our worship will be effective and faithful.
Yes it is true, when we are gathered as followers of Jesus Christ to give our praise and prayers to the Almighty God, “We have rules!”
Here are a few for your consideration:
Clean House.
Janitors, custodians or volunteers who keep the worship space tidy contribute significantly to the worship of God. It’s distracting, to say the least, to find old bulletins stuffed in the pew racks, cob webs in corners, brochure rack materials helter-skelter, and other signs of slovenliness. Good housekeeping is the first rule of respect—of the people and their God.
Set the Table.
The Communion Table is placed in the focal center of the worship space, from the perspective of the people in the pews. “Front and center” is appropriate.
The Communion Table is set for celebrating the Sacrament. That is, assuming you are celebrating the Sacrament every Sunday as is the on-going tradition and custom for most Christians, most of the time throughout the centuries.
If not, if there is the occasional Lord’s Day you do not celebrate the Lord’s Supper, then set the Table anyway, with at the least a chalice and plate. A white table cloth is always appropriate; liturgical colors may be added seasonally.
Remember the Table’s function. It is not a flower stand—put them somewhere else. It’s not an altar either, on which deacons can place the offering plates. The Table is reserved for celebrating the sacrifice God gave us in Jesus Christ.
Find the Font.
In some churches, far too many, you have to hunt to find the Baptismal Font because when not in use it is relegated to a dark corner. Bring it out front and center also, or nearby the Table at least. Better yet, place it at the entrance of the room so all will pass it on the way to their seats.
If the Font has a top or lid, remove it, and put water in the basin. People may want to touch the water in remembrance of their own baptisms. Like the Table, the Font should always be set to indicate its intended purpose.
Unclutter.
Remove extra chairs, tables, easels, microphone stands, audio-visual equipment, musical instruments, and other items not being used for that service. Even if they are used, they need not be strewn on the liturgical landscape.
Use Three Passages of Scripture.
There’s a reason for this: Every text needs context. Someone famous once said that Scripture interprets Scripture. Texts from the Old Testament, the New Testament Epistles and the Gospels provide context for one another. The lectionary is a guide that helps us cover a lot of biblical ground over the year. Don’t skip and skimp.
Sing Psalms.
There was a time when we Presbyterians were famous, even notorious, for singing Psalms. In many churches, the Psalter is making a comeback, so don’t be left behind. The Psalms, as we all know, has been the prayer book of God’s people for millennia, including Jesus himself. Use at least one psalm in every service.
Too many churches take the “easy” way out and read the psalms, maybe responsively. It’s much better, more interesting, and even exciting to sing them, for there are delightful musical options for each one.
Beware of Electronics.
Older church buildings were designed to be used without electronic voice amplification. In those days, preachers and other public speakers knew how to project. Those who must rely on microphones and tweeters and woofers should take speaking lessons and exercise their diaphragms.
Flickering screens and Power Point presentations overshadow, if not overwhelm, the beauty of the architectural setting and the accoutrements of the rituals, not to mention any resident works of art in sculpture and stained glass. Do not obscure what is there or try to improve upon it by electronic means.
There’s a law somewhere that proclaims that whatever can go wrong, will. This is universally true in electronics. If you can possibly get along without audio-visuals and the like, do—it’s safer.
Rehearse
Lay Readers. Those who bravely go to the lectern to read Scripture or lead a prayer deserve the opportunity to learn how to do it. Pronouncing biblical names, placing proper emphasis on biblical phrases, making sense of theological passages, and presenting dialogue are only a few of the tricky parts of reading from the Bible. Help should be generously bestowed by the pastor and musicians who have had more experience.
Clergy. Lest clergy forget, they also need to rehearse. Preaching out loud in advance is just good practice. Turning on a tape recorder and listening can help.
Choir.
It should go without saying that the choir rehearses what it sings on behalf of the people; the choir should also rehearse what the congregation sings, however, so everyone sings better.
Help the People Pray and Praise.
The folks out there in the pews are the ones who are doing worship. Presiders and musicians are coaches and boosters, there to energize the liturgical work of the people. Remember your role and responsibilities.
There are other rules to be considered, no doubt. I hope you will make your suggestions for the primary, essential, absolutely necessary rules to which we must adhere if our worship will be effective and faithful.
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