There’s a very old joke about the young seminarian who was reporting to one of the elders of his home church about courses he was taking. “One of the most interesting,” the seminarian said, “is the course on ‘ecumenics’.” “That’s wonderful,” replied the oldster. “Ministers ought to know how to handle money.”
That joke dates from the days when ecumenism was a new concept in some circles, and there was a learning curve in local churches. Although you’d think we’d know better now, if you look around you’ll discover ecumenical relations among Christians and inter-faith relations between Christians and Jews and Moslems could stand considerable improvement.
On the Christian scene, it seems as though many congregations have climbed into their congregational boxes and folded over the tops. We’re clutching our own traditions, running dangerously into the mire of stagnation. Worship too often is static and stale, without passion or enthusiasm. Then, all that follows from worship grinds to a halt.
I was provoked to think about this quandary by a recent address made by John X, Patriarch of the Orthodox Church of Antioch, sent to me by a friend who is an Antiochian Orthodox priest. It contained this challenge to the Patriarch’s Orthodox constituents, just as applicable to all Christians:
“We should acknowledge that schism today is not only between the Churches, but also within... each of them. While we are called to learn from each other, each of us is searching for Christ in our own way and sings for Him with our own particular words and rituals. We have to love the face of Christ as He is seen by the other. Only then will our experiences complement each other; and we shall discover that the wall of enmity and schism does not grow so high as to reach the heavens.”
This, of course, confronts my Reformed sensibilities. It’s so easy for the likes of me, born and bred Presbyterian, steeped in the American “Book of Common Worship” tradition, to consider what I know to be all there is to know. We take our worship seriously, and build it on learning from our ancestors and education about our current practices. Yet that kind of wisdom and knowledge can become a box with the lid on tight.
Taking the above counsel of the Patriarch personally, it behooves me and others to at least peek outside the box of our own liturgy, and see what’s going on elsewhere.
Here’s a suggestion—that pastors and sessions (governing boards) need to include in their contracts the following requirement: That quarterly (at least four times a year) the pastor will take a weekend off to attend worship in another church (Protestant, Roman Catholic, Orthodox, Independent) and spend time with the spiritual leader of that congregation to discuss the experience.
Notice, this is a requirement—not an option.
What’s to be gained by such adventures?
Visiting other Protestant churches might possibly open one to the discovery of common threads of tradition. Lutherans will teach us that non-Reformed Protestants know how to worship as profoundly as we do, maybe more so. Southern Baptists reveal another more informal style reflecting other American customs. Episcopalians show that formality is not to be feared. There is even something to be learned from those in our own denomination.
Roman Catholics have struggled the past fifty years in “reforming” their worship. The actions of Vatican II have prompted many changes in the liturgy to restore the active role of the people. The ascendancy of Pope Benedict XVI, however, has introduced an era of undoing what Vatican II accomplished. Still, Roman Catholics struggle to understand their past and renew their worship.
On the Orthodox side, there is much to be learned. For a thousand years or so, the West has drifted from the East, and vice versa. Nevertheless, many Protestant and Catholic individuals have found their spiritual pilgrimages taking them in the Orthodox direction. Curiously, Presbyterians sometimes find a real attraction to Orthodox liturgy. It’s been suggested that this is because Calvin based his understanding of worshipping God on the early church theologians, who are also cited by the Orthodox liturgists. The full participation of the people and the awareness of transcendence in worship are among the commonalities.
(While we’re on the subject, even non-Christian people have something to contribute to our understanding of our own worship. A visit at the local synagogue, obviously, might also be included. How else is one to understand that the first Christians were Jews just as Jesus was, and our worship from the beginning was shaped by the traditions continuing in Sabbath worship? And Muslim worship can also be informative, even if commonalities are not so obvious. The devout piety and praise of God is clear, and conversation with the imam or other Muslim could reveal insights and understanding.}
Shared worship experiences can only be broadening for the pastor, and through him or her, enriching to the worship of the people.
Do you or your pastor ever visit other churches to learn about different worship experiences?
Monday, July 8, 2013
Sunday, June 16, 2013
Relevant Worship?
Recently a friend sent me an article from the Washington Post titled, “Seminary graduates not always ministering from the pulpit”. Here’s the gist of the article:
About 41 percent of masters of divinity graduates expect to pursue full-time church ministry, down from 52 percent in 2001 and from 90-something percent a few decades ago, according to the Association of Theological Schools, the country’s largest such group.
Americans, particularly young ones, are becoming less religiously affiliated, and many see churches as too focused on internal politics and dogma and not enough on bettering the outside world. Institutional religion doesn’t have the stature it once did, and pastor jobs are fewer and less stable.
The skepticism about religious institutions has led to a broadened concept of what it means to minister.*
Comments quoted from fledgling ministers revealed dissatisfaction with the gap between words and actions in the institutional church. One young man “thought that church institutions were hypocritical, talking about Jesus but not living like Him. They focused too much on personal salvation and not enough on caring for others, he thought, historically not fighting hard enough against segregation and slavery.”
This is a classic good-news-bad-news situation.
The good news is that young people are getting an education that builds a theological foundation for their “ministry” in a so-called “secular” calling. One woman, for example, would use her seminary training to support her work as a physician.
The bad news is that the institutional church is being abandoned by those it needs to have the most. If we talk about Jesus but don’t live like Jesus calls us to live in this world, then there is a failure in the way we worship. So the bright young people with fresh M.Div. diplomas are those we need in our churches to shape and lead worship that connects what we say we believe with what we do. Worship should prepare all of us for the ministries to which God calls us as teachers, filmmakers, engineers, doctors, contractors, sales people—whatever we do, wherever we are sent to follow our risen Lord.
In other words, Christian worship should be relevant.
The survey noted above suggests it’s time to check Lord’s Day praise and prayer on the “relevancy meter.” Just how well does worship prepare us to go out and be and do what God expects of us?
The problem is that in the culture of our churches there is a huge disconnect between what we label as “secular” issues and those which are “moral” or “spiritual” issues. For example, the recent (and continuing) debate about universal, affordable medical care is branded as political, and off limits for religious discussion. You probably don’t hear much about it from the pulpit. Yet you can quote chapter and verse about the ethical, moral, spiritual requirement for Christians to take care of the sick and the poor.
Nevertheless, it is sometimes difficult for us to be relevant regarding topics up for public and political debate. I discovered that when I retired, it became much easier for me to talk about these things. I had done so when a pastor, but in retrospect I realize I had sanded down the sharp edges. Now I was free to be more sharply accurate.
For example, I was the guest preacher filling in for a friend and the text was about Jesus healing the sick, and I connected that with medical care debate as a moral issue. After the service, as I was leaving, two members confronted me about the sermon. “I wish our pastor would preach like that,” said one, to which the other added, “We need to hear about those issues more often.” After saying appropriate thanks, I said, “Your pastor preaches relevant sermons. The difference is that you pay his salary and you don’t pay mine.”
Like it or not, there is a certain kind of intimidation that mutes the prophetic voice at least a trifle. Pew-sitters need to know this so they will encourage the preacher to be relevant, and make that faith-action, church-world connection sharply and clearly.
The same thing is necessary in the prayers we articulate in our gathered worship.
A good friend of mine, a neighbor rabbi, gave me this useful definition: “A prayer is a down payment on faithful action.” What we say in prayer is a commitment to God and ourselves that we will follow through.
Sometimes I’ve noticed that prayers in church are spoken as though the prayer itself is all that is necessary. Prayers for the sick members who are not present seem in and of themselves to suffice. I suppose it’s a “let God do it” mentality—if I pray for someone who’s sick, God will fix them, and I’ve done my good deed.
Our prayers are empty echoes without the means to act on them. What and who we pray for in our intercessions, and even our personal needs, must have opportunities provided to be carried out, to be made real. So our prayers are linked to mission efforts, educational programs, visitation plans, etc., whatever we need to act on what we pray for.
Worship in general is for “the equipping of the saints.” The hour or so we spend together to hear and taste God’s Word is supposed to prepare us to “Go out into the world in peace; have courage; hold on to what is good; return no one evil for evil; strengthen the fainthearted; support the weak, and help the suffering; honor all people; love and serve the Lord, rejoicing in the power of the Holy Spirit.”
When that’s accomplished, worship is indeed relevant.
*Seminary graduates not always ministering from the pulpit, by Michelle Boorstein, The Washington Post, May 17, 2013
About 41 percent of masters of divinity graduates expect to pursue full-time church ministry, down from 52 percent in 2001 and from 90-something percent a few decades ago, according to the Association of Theological Schools, the country’s largest such group.
Americans, particularly young ones, are becoming less religiously affiliated, and many see churches as too focused on internal politics and dogma and not enough on bettering the outside world. Institutional religion doesn’t have the stature it once did, and pastor jobs are fewer and less stable.
The skepticism about religious institutions has led to a broadened concept of what it means to minister.*
Comments quoted from fledgling ministers revealed dissatisfaction with the gap between words and actions in the institutional church. One young man “thought that church institutions were hypocritical, talking about Jesus but not living like Him. They focused too much on personal salvation and not enough on caring for others, he thought, historically not fighting hard enough against segregation and slavery.”
This is a classic good-news-bad-news situation.
The good news is that young people are getting an education that builds a theological foundation for their “ministry” in a so-called “secular” calling. One woman, for example, would use her seminary training to support her work as a physician.
The bad news is that the institutional church is being abandoned by those it needs to have the most. If we talk about Jesus but don’t live like Jesus calls us to live in this world, then there is a failure in the way we worship. So the bright young people with fresh M.Div. diplomas are those we need in our churches to shape and lead worship that connects what we say we believe with what we do. Worship should prepare all of us for the ministries to which God calls us as teachers, filmmakers, engineers, doctors, contractors, sales people—whatever we do, wherever we are sent to follow our risen Lord.
In other words, Christian worship should be relevant.
The survey noted above suggests it’s time to check Lord’s Day praise and prayer on the “relevancy meter.” Just how well does worship prepare us to go out and be and do what God expects of us?
The problem is that in the culture of our churches there is a huge disconnect between what we label as “secular” issues and those which are “moral” or “spiritual” issues. For example, the recent (and continuing) debate about universal, affordable medical care is branded as political, and off limits for religious discussion. You probably don’t hear much about it from the pulpit. Yet you can quote chapter and verse about the ethical, moral, spiritual requirement for Christians to take care of the sick and the poor.
Nevertheless, it is sometimes difficult for us to be relevant regarding topics up for public and political debate. I discovered that when I retired, it became much easier for me to talk about these things. I had done so when a pastor, but in retrospect I realize I had sanded down the sharp edges. Now I was free to be more sharply accurate.
For example, I was the guest preacher filling in for a friend and the text was about Jesus healing the sick, and I connected that with medical care debate as a moral issue. After the service, as I was leaving, two members confronted me about the sermon. “I wish our pastor would preach like that,” said one, to which the other added, “We need to hear about those issues more often.” After saying appropriate thanks, I said, “Your pastor preaches relevant sermons. The difference is that you pay his salary and you don’t pay mine.”
Like it or not, there is a certain kind of intimidation that mutes the prophetic voice at least a trifle. Pew-sitters need to know this so they will encourage the preacher to be relevant, and make that faith-action, church-world connection sharply and clearly.
The same thing is necessary in the prayers we articulate in our gathered worship.
A good friend of mine, a neighbor rabbi, gave me this useful definition: “A prayer is a down payment on faithful action.” What we say in prayer is a commitment to God and ourselves that we will follow through.
Sometimes I’ve noticed that prayers in church are spoken as though the prayer itself is all that is necessary. Prayers for the sick members who are not present seem in and of themselves to suffice. I suppose it’s a “let God do it” mentality—if I pray for someone who’s sick, God will fix them, and I’ve done my good deed.
Our prayers are empty echoes without the means to act on them. What and who we pray for in our intercessions, and even our personal needs, must have opportunities provided to be carried out, to be made real. So our prayers are linked to mission efforts, educational programs, visitation plans, etc., whatever we need to act on what we pray for.
Worship in general is for “the equipping of the saints.” The hour or so we spend together to hear and taste God’s Word is supposed to prepare us to “Go out into the world in peace; have courage; hold on to what is good; return no one evil for evil; strengthen the fainthearted; support the weak, and help the suffering; honor all people; love and serve the Lord, rejoicing in the power of the Holy Spirit.”
When that’s accomplished, worship is indeed relevant.
*Seminary graduates not always ministering from the pulpit, by Michelle Boorstein, The Washington Post, May 17, 2013
Saturday, June 1, 2013
Bulletin Art
Why is it that so many church bulletin covers look like real estate ads?
In this era of reclusive and fading congregations, promoting a congregation’s worship life with such a major emphasis on physical structure may be some of the problem.
In the nineteen-fifties and early sixties many people referred to the overall church structure as a “plant”. New businesses were popping up and older ones were expanding, and churches followed their example. Christian education classrooms were generously added on to worship spaces, while new church buildings sprawled out to provide ample room for all. Some suggested that the churches suffered from an “edifice complex.”
Of course, the flaw in logic of a church building on the bulletin cover is that the bulletin is given to people who are already there, and can see the building, live and in color, inside as well as out. The “art,” no matter how lovely, was aimed at the wrong target.
To say the least, featuring the façade of place of worship on cover of worship order is beside the point. To say more, it’s in the way, distracting, and mildly heretical.
What is on the cover of the bulletin should be minimally a clue to what’s inside. It should be a preview of the major theme of the service, the time or season of the Christian year, the scriptural story in the text for the day, giving the worshippers a sneak peek of what’s in store for them spiriturally.
So, thinking of churches of various sizes, what does one put on the cover of our Sunday worship folder?
The easy answer is to chase down clip art that works for that Sunday, that congregation, and reasonably falls in the category of “art.” “Clip art” is the first logical solution to seek out. There are many excellent opportunities to retrieve religious symbols and art, in color as well as black-and-white, that will serve as a suitably reverent introduction to worship. Even smaller churches have the technical equipment and people with the knowhow to make clip art a wonderful aid to Sunday morning prayer and praise.
The graphic or photo should evidence some thought and effort and have a message that can be captured in the blink of an eye. A good bulletin cover will offer a three-second sermon, capturing a theological concept graphically, luring the viewer into seeking the presence of God.
Poetry and prayers sometimes work on the cover, but they have to be powerful and brief. Not only should they serve as introductions to the worship service, but must function well as take-homes, a snippet of verse or petitionary prayer that is a reminder of the message in the days to follow. Such poetry and prayers are art-forms in their own right, to be sought diligently.
Another approach to getting bulletin art is to recruit artists in your congregation. You don’t have any, you say? Sorry, but I doubt that. My bet is that, even if your faithful group of Jesus’ disciples is small, you have someone or some several people who create artistic works.
Obviously, you want to think about someone who creates graphic art: an architect, engineer or builder who does drawings; a school teacher (they often have artistic skills, or know someone who does); a college student artist; a photographer (professional or amateur); and surely there are others.
And how about the women (or men) who sew and embroider, do needlepoint or stitchery. They work with designs and colors and can work wonders when asked politely.
Moving further along, it’s a great idea to invite the whole congregation to do drawings, black and white or in living color, of Christian symbols that express their faith. (Keep the size about 4”x5” vertical to fit the bulletin space, unless you use larger paper than 8 ½ by 11 folded.) This might require a series of workshops or classes about Christian symbolism to stimulate their creative juices.
Don’t forget to include asking the children. You may get some simplistic looking art work, but then, some grown-ups have become famous with nothing more. Innocence showing through is not bad.
The cover of the worship bulletin is more important than some folks admit. It can reek of boredom, or it can instead provoke interest, entice worshippers to prayer and praise, and educate Christ’s disciples.
What’s on your bulletin cover?
In this era of reclusive and fading congregations, promoting a congregation’s worship life with such a major emphasis on physical structure may be some of the problem.
In the nineteen-fifties and early sixties many people referred to the overall church structure as a “plant”. New businesses were popping up and older ones were expanding, and churches followed their example. Christian education classrooms were generously added on to worship spaces, while new church buildings sprawled out to provide ample room for all. Some suggested that the churches suffered from an “edifice complex.”
Of course, the flaw in logic of a church building on the bulletin cover is that the bulletin is given to people who are already there, and can see the building, live and in color, inside as well as out. The “art,” no matter how lovely, was aimed at the wrong target.
To say the least, featuring the façade of place of worship on cover of worship order is beside the point. To say more, it’s in the way, distracting, and mildly heretical.
What is on the cover of the bulletin should be minimally a clue to what’s inside. It should be a preview of the major theme of the service, the time or season of the Christian year, the scriptural story in the text for the day, giving the worshippers a sneak peek of what’s in store for them spiriturally.
So, thinking of churches of various sizes, what does one put on the cover of our Sunday worship folder?
The easy answer is to chase down clip art that works for that Sunday, that congregation, and reasonably falls in the category of “art.” “Clip art” is the first logical solution to seek out. There are many excellent opportunities to retrieve religious symbols and art, in color as well as black-and-white, that will serve as a suitably reverent introduction to worship. Even smaller churches have the technical equipment and people with the knowhow to make clip art a wonderful aid to Sunday morning prayer and praise.
The graphic or photo should evidence some thought and effort and have a message that can be captured in the blink of an eye. A good bulletin cover will offer a three-second sermon, capturing a theological concept graphically, luring the viewer into seeking the presence of God.
Poetry and prayers sometimes work on the cover, but they have to be powerful and brief. Not only should they serve as introductions to the worship service, but must function well as take-homes, a snippet of verse or petitionary prayer that is a reminder of the message in the days to follow. Such poetry and prayers are art-forms in their own right, to be sought diligently.
Another approach to getting bulletin art is to recruit artists in your congregation. You don’t have any, you say? Sorry, but I doubt that. My bet is that, even if your faithful group of Jesus’ disciples is small, you have someone or some several people who create artistic works.
Obviously, you want to think about someone who creates graphic art: an architect, engineer or builder who does drawings; a school teacher (they often have artistic skills, or know someone who does); a college student artist; a photographer (professional or amateur); and surely there are others.
And how about the women (or men) who sew and embroider, do needlepoint or stitchery. They work with designs and colors and can work wonders when asked politely.
Moving further along, it’s a great idea to invite the whole congregation to do drawings, black and white or in living color, of Christian symbols that express their faith. (Keep the size about 4”x5” vertical to fit the bulletin space, unless you use larger paper than 8 ½ by 11 folded.) This might require a series of workshops or classes about Christian symbolism to stimulate their creative juices.
Don’t forget to include asking the children. You may get some simplistic looking art work, but then, some grown-ups have become famous with nothing more. Innocence showing through is not bad.
The cover of the worship bulletin is more important than some folks admit. It can reek of boredom, or it can instead provoke interest, entice worshippers to prayer and praise, and educate Christ’s disciples.
What’s on your bulletin cover?
Sunday, May 12, 2013
That's (Not) Entertainment
Today was “Youth Sunday.”
Well, actually, by the Hallmark Holy Day Calendar, it was “Mother’s Day,” but the church we attended approached it from a different angle.
Young people led the service of worship from beginning to end—all spoken parts and musical contributions, including some individual instrumental pieces, chanting, and singing of songs on behalf of the congregation—everything led by teenagers of the church’s youth group.
As I told the pastors after the service, the children set the bar high, and the pastors had better get to work to measure up for next Sunday.
For us older folks, this “Youth Sunday” offered a service of hope. To be led by children in praise of God is both humbling and inspiring. The future of the church is in good hands, and the promises of God were visible in the faces and voices of these children.
So, in a real way, appreciation for mothers was strong in this service, and for fathers, too. The parents of these youngsters had a right to indulge in the sin of pride. It was a strong service of worship, out of a strong youth program, supported by many moms and dads.
One of the most powerful parts of the service was an anthem sung by the Youth Choir. Eleven young people, without music sheets in front of them, sang a song of personal commitment to God called “What the Lord Has Done in Me.” Face to face with the congregation, they witnessed to the new life we all have in Jesus Christ.
This was, for me, worship at its very best. The young people’s song became my song. They enabled and enriched my worship. Somehow, through this piece, I was connected to God, touched by the Living Lord, and moved by the Spirit. I think it was true for many, if not all the others as well.
But then it happened. When the song was ended, there was silence…for a moment…and then applause. The magical mystery of worship was broken. Clapping hands shifted everything. What the youngsters had done ceased to be worship because it was transformed into entertainment.
Søren Kierkegaard exposed this problem generations ago. As he pointed out, we often see worship as theater, where the congregation is the audience, the clergy and choir are the performers, and God is the prompter. That’s all wrong, however, because it’s only entertainment. Shift one space over and you’ll find that in worship God is the Audience, the clergy and choir are the prompters, and the congregation are the performers.
What happened at the end of the young people’s anthem was the shift backward from worship to entertainment. We applaud for things done for our amusement. It’s possible to applaud in celebration of God’s grace, to be sure, but what happened here was that worshippers gave the kids a hand for doing something they liked.
Several things resulted from the applause. First of all, we stopped worshipping God. We seemed to be more interested in congratulating the youngsters for a fine job than praising God for our redemption in the death and resurrection of Jesus Christ. And the applause took us out of range of thinking about what God has done and is doing in us. A moment or two of meditation would have been much better spent.
Furthermore, the worshipful presentation of the anthem by the young people was itself discounted. Their own act of worship in singing was trivialized into a performance, rather than accepted as an offering to God.
Also, the young people themselves were belittled by the applause, as though they needed it to be recognized. Rarely does the adult choir draw applause and few sermons leave people clapping—because that’s not why they are offered. They are acts of worship for God, not entertainment for people. Young people deserve to be accepted as real members, able to make real contributions.
I’m sure it was far from anyone’s thought to devalue the effort of the young people. Maybe the applause was a genuine reaction of appreciation and a kind of “Amen” by gesture, a signing on to what was sung and said. But the effect of applause is usually just the opposite, because that’s the way it’s used most of the time in the rest of our lives.
So, there needs to be some congregational education. It would be helpful to post a line in the bulletin from time to time to the effect that applause should be withheld. Let’s be sure we do not drift away from worship into something less worthy of our God.
Do folks clap for children’s choir anthems in your church?
Well, actually, by the Hallmark Holy Day Calendar, it was “Mother’s Day,” but the church we attended approached it from a different angle.
Young people led the service of worship from beginning to end—all spoken parts and musical contributions, including some individual instrumental pieces, chanting, and singing of songs on behalf of the congregation—everything led by teenagers of the church’s youth group.
As I told the pastors after the service, the children set the bar high, and the pastors had better get to work to measure up for next Sunday.
For us older folks, this “Youth Sunday” offered a service of hope. To be led by children in praise of God is both humbling and inspiring. The future of the church is in good hands, and the promises of God were visible in the faces and voices of these children.
So, in a real way, appreciation for mothers was strong in this service, and for fathers, too. The parents of these youngsters had a right to indulge in the sin of pride. It was a strong service of worship, out of a strong youth program, supported by many moms and dads.
One of the most powerful parts of the service was an anthem sung by the Youth Choir. Eleven young people, without music sheets in front of them, sang a song of personal commitment to God called “What the Lord Has Done in Me.” Face to face with the congregation, they witnessed to the new life we all have in Jesus Christ.
This was, for me, worship at its very best. The young people’s song became my song. They enabled and enriched my worship. Somehow, through this piece, I was connected to God, touched by the Living Lord, and moved by the Spirit. I think it was true for many, if not all the others as well.
But then it happened. When the song was ended, there was silence…for a moment…and then applause. The magical mystery of worship was broken. Clapping hands shifted everything. What the youngsters had done ceased to be worship because it was transformed into entertainment.
Søren Kierkegaard exposed this problem generations ago. As he pointed out, we often see worship as theater, where the congregation is the audience, the clergy and choir are the performers, and God is the prompter. That’s all wrong, however, because it’s only entertainment. Shift one space over and you’ll find that in worship God is the Audience, the clergy and choir are the prompters, and the congregation are the performers.
What happened at the end of the young people’s anthem was the shift backward from worship to entertainment. We applaud for things done for our amusement. It’s possible to applaud in celebration of God’s grace, to be sure, but what happened here was that worshippers gave the kids a hand for doing something they liked.
Several things resulted from the applause. First of all, we stopped worshipping God. We seemed to be more interested in congratulating the youngsters for a fine job than praising God for our redemption in the death and resurrection of Jesus Christ. And the applause took us out of range of thinking about what God has done and is doing in us. A moment or two of meditation would have been much better spent.
Furthermore, the worshipful presentation of the anthem by the young people was itself discounted. Their own act of worship in singing was trivialized into a performance, rather than accepted as an offering to God.
Also, the young people themselves were belittled by the applause, as though they needed it to be recognized. Rarely does the adult choir draw applause and few sermons leave people clapping—because that’s not why they are offered. They are acts of worship for God, not entertainment for people. Young people deserve to be accepted as real members, able to make real contributions.
I’m sure it was far from anyone’s thought to devalue the effort of the young people. Maybe the applause was a genuine reaction of appreciation and a kind of “Amen” by gesture, a signing on to what was sung and said. But the effect of applause is usually just the opposite, because that’s the way it’s used most of the time in the rest of our lives.
So, there needs to be some congregational education. It would be helpful to post a line in the bulletin from time to time to the effect that applause should be withheld. Let’s be sure we do not drift away from worship into something less worthy of our God.
Do folks clap for children’s choir anthems in your church?
Sunday, April 28, 2013
Children, All
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?
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 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?
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