The Drama of Easter Worship!

Easter is the high point of the Great Drama of Scripture.  Let’s consider the worldview implications of this yearly celebration of Christ’s resurrection.

We can keep the importance of Christ’s resurrection in perspective when we are careful to remember that the fullness of the Gospel can be told in the three categories that explain the Christian Worldview:  Creation, Fall and Redemption.

The Great Drama begins at Creation as God unfolds His creative work and places man in the highest place – as stewards, keepers, caretakers – as representatives of God Himself in the dominion of the earth.  We stand in His place as rulers of all that He made, responsible to Him for its development and use.  God’s goodness exudes from His creative work, and He underscores that by declaring, “It is good.  It is very good.”

Yet, as the ultimate drama, conflict and sin enter the story when Adam rebels against God in disbelief and pride.  The Fall of Adam tears into the deepest depths and throws God’s good Creation into disarray.  Man’s relationship with God is severed, his relationship with himself and others is broken, and his stewardship in Creation is marked by difficulty and toil.  God stands now in judgment against the humanity He created.  The damage must be undone, His Creation must be restored.

And so, as the Great Drama unfolds, we understand God’s ongoing efforts at restoration.  Even as He holds man responsible for his sin God works to redeem him.  Ultimately this redemption arrives in the person of Jesus Christ – God become Man.  In Christ the power of divinity is matched with the responsibility of humanity to repair the damage of sin.  It is only His uniqueness as the God-Man that redemption can come.

And Redemption has come!  It is in Easter that we celebrate the demonstration of God’s love for us and for His Creation.  Christ’s redeeming sacrifice on the cross, His conquering of sin, death and the devil, and His resurrection are the beginnings of the restoration God has in store for us as His children, and through us into the lives of others and His entire Creation.

Let us truly celebrate the fullness of the Gospel during this season of the year!

Does Worship Production Really Produce Worship?

The need to be relevant may be at the heart of more difficulties than the modern church realizes.  In our day of highly produced Worship Programs, one wonders whether these events really produce worship, or whether it is relevant in spite of the pursuit of revalence.

Being relevant is important.  We want to speak to people in terms of their real lives, their real struggles and the real world in which we live.  If you visit the main site of the Worldview Church at the Colson Center for Christian Worldview (www.colsoncenter.org), you can do a search with the word “relevant” and find many articles dealing with the topic.

The pursuit of relevance, however, by many post-modern churches is a cause for concern.  Although many herald their ministries as following the example of Paul at Mars Hill (Acts 17), close examination of their message and methods falls short of Paul’s actual ministry there.

Paul used idioms and references of the culture of Athens as a basis for the presentation of Truth:  that there is a God that exists and is Creator and Lord of all things; that this God takes no form, yet mankind seeks for Him; that this God will hold mankind accountable and desires their repentance; and, finally, that Jesus Christ, having risen from the dead, is proof of God’s intervention in this world and will judge its inhabitants.

Many modern claimants to this method pursue relevance and cultural connection, but fall short of Paul’s unapologetic declaration of Truth.  These churches, and those that lead them, seem to skirt the real issues of Truth and link their success at being “relevant” to positive press reports and large attendance.  There is an excellent article at Touchstone Magazine by Russell Moore which articulates some of these thoughts in depth titled, “Retaking Mars Hill:  Paul didn’t build bridges to popular culture.”  I would encourage you to read it.

I place this pursuit of relevance in the arena of “entertainment” for this reason:  It seems to me at the heart of the desire for relevance is simply that many simply want to be popular.

There is something not-quite-right with the image which portrays the average “contemporary” church worship experience.  Without much imagination I can see the image in my mind because I’ve seen it so many times in magazines, in advertisements, and in videos of such churches.  There are no windows.  The lighting focuses all attention on the stage, and the sound system is state of the art.  It’s a large auditorium seating several thousand.  The seats are set up in some kind of semi-circle.  The stage is crowded with variously dressed people – some shabbily, others somewhat nice.  Some people are raising their hands, others have their eyes closed.  Some guy with a guitar stands in the center in some worship-relevant pose.  The audience, as well, is in various postures of “worship.”

When I see these pictures, I wonder. I wonder what would happen if we placed a popular non-Christian artist on the same stage? I wonder if performers on the concert stage often use the same mannerisms as those in a contemporary church (or is it vice versa)?  I wonder if the lighting or sound production would be any different in a modern concert compared to one of these church settings?  I wonder if the response of the audience would be much different towards the secular music star and the Christian music star, in that the audience shows various postures of worship in both settings?  I wonder if we watched a YouTube video of a contemporary church performance with the sound off, if we could really tell the difference between that and the average rock concert with the sound turned off?

I wonder if this is really what Paul intended when he preached on Mars Hill – and became the poster boy for all things “culturally relevant”?

This focus on performance is accentuated by the volume level of modern church settings.  I work regularly with many people in the planning and leading of corporate worship services.  One of the underlying frustrations of those leading is their feeling of being disconnected with those they are leading.  This is often caused by the need for performers to have their sound levels high enough to hear themselves and perform well, thus eliminating (or at least diminishing) their ability to hear the rest of the “community.”  If a performer uses ear bud monitors, then they are completely cut off — which is a theological quagmire, and sets the leader in solid footing as a performer completely separated from those they are supposedly leading.

That this undermines the “communal” sense of corporate worship is significant.  The modern needs of performer require that volumes on stage be loud enough for the musician to both hear their own performance, as well as those of the other musicians (or by using ear buds).  Once that monitor level is set, the house speakers must be loud enough to provide a blanket of sound throughout the auditorium (whether it is a sanctuary or a gym) so that the “mix” approaches the quality of what the audience regularly hears in other forms of entertainment (concerts, radio, movies).

Once all of those volumes levels are set, it is often the case that the congregation can no longer be heard over the sound of the monitors and main speakers.  In this sense, a communal sense is lost for we are no longer having a common experience of worship.  If you pay attention, you will note that this causes some in a congregation to simply stop participating.  Not only can they not hear those around them, but they can barely hear themselves.  They stop singing and become spectators.

This, in part, is why the modern worship band often appears more as entertainers than worship leaders. The community of worshipers may not be actually having a communal experience, but play the part of an audience at a show.

We must rethink these things.  The initial impetus for relevance has spiraled downward into a church culture that experiences little of real corporate worship, but excellent examples of how to entertain the masses that come to see them perform.

 

(Original Post on July 31, 2013 at the Worldview Church: http://www.colsoncenter.org/worshiparts/articles/20136-does-worship-production-really-produce-worship)

First Think, Then Worship!

Actions Flow from Beliefs

Scripture regularly points out that our actions are the result of our thinking.  More specifically—right actions result from correct thinking (1 Peter 1:13-16; Eph 4:20-24; 1 John 2:3-6; and others).  Over and over again we are told to “prepare your minds for action,” (1 Peter 1:13), or to “be renewed in the spirit of your mind” (Ephesians 4:23), or to be “transformed by the renewing of your mind” (Romans 12:2).

Should we wonder that these same admonitions also apply to our worship?  We all have heard horror stories about church splits as a result of changes in worship methods and styles.  The tales of “worship wars,” in which opposing sides battle to place their preferred style of worship as pre-eminent over other styles, are only too familiar within the last twenty or more years.  The striking truth of the matter is that much of this upheaval has little to do with worship style, although that is where the battle seems to rage.  In reality, the underlying issue in these “worship wars” is a shortsighted and shallow philosophical and theological understanding about worship itself.  Unfortunately, this shortage of insight resides in both the leadership and the laity.

If the right belief system can be established concerning worship, then extremes that cause divisions might possibly be avoided.  As mentioned earlier, our thinking will direct and determine our actions.  Thus, correct thinking about worship will guide our practice of worship.  This will include a solid, broadly defined theological understanding of worship based upon Scripture.  Our Scriptural and in turn theological understanding will lead to the transformation of our daily Christian walk.  It will also include a realignment of some forms or patterns of corporate worship.  Finally, it will allow for a complete experience of worship in all of its joy, sorrow and other emotions.

Theological Foundation

Recognizing the importance of our thinking is essentially a call for theological renewal.  This theological renewal is at the heart of how we think about worship and is much broader than simply doing a study on worship as it found in various Biblical texts.  Our theology of worship must be based upon a holistic understanding and foundation of what God meant for our relationship with Him.  What it was like at the beginning, what happened that distorted it so grossly, and what He has done to restore (redeem) us to Himself.  This pattern of thought—creation, fall, and redemption—is the classic pattern used in discussing worldview systems.  Ultimately, our theology of worship unfolds out of our own worldview.  Only in this broad-based picture can we truly develop theology which is both consistent with Scripture and tradition, yet adapts itself to our modern times and situations.

It is, therefore, imperative that we seek to mold our view of worship to one that is grounded in Scripture.  We must seek renewal, not based upon new methods and theories, but by renewing our minds and hearts based on a study of God’s word.  It is time to redeem worship theory and practice and return to foundational truths that transverse denominations, styles and cultures.  It is, in short, time for reform. A.W. Tozer said it pointedly:

“Every spiritual problem is at bottom theological.  Its solution will depend upon the teaching of the Holy Scriptures plus a correct understanding of that teaching.  That correct understanding constitutes a spiritual philosophy, that is, a viewpoint, a high vantage ground from which the whole landscape may be seen at once, each detail appearing in its proper relation to everyone else.  Once such a vantage ground is gained, we are in a position to evaluate any teaching or interpretation that is offered us in the name of truth.” (A.W. Tozer, Keys to the Deeper Life. Grand Rapids, MI:  Zondervan Publishing House, 1973, pg. 36-37.)

Tozer’s words continue to speak to the heart of what ails many churches today in the area of worship—theologically, philosophically and methodologically.  There is no shortage of opinions out there floating through cyber-space, and in print, that fall short of recognizing the foundational theological issues that face our churches in the area of worship.

I hope that my thoughts will be a continuation of the discussion of worship theology.  By saying this, I wish to recognize and appreciate the many men and women who have gone before me studying, struggling, practicing and writing on this subject—from whom I have studied, struggled, practiced and written.  I also realize that my treatment of the subject of worship might be somewhat atypical in comparison to other studies.

There has been a lot of good work done in the last thirty years in the study and advancement of worship as a discipline and activity of the church.  As I review the books on my shelf, and think through the various lines of discussion in current circles, it seems that much of what has been written deals with methodology.  Whether it is revival and renewal in liturgical worship, focus and organization in “free” worship or a combination of the two, most topics deal with the practical aspects of the public or corporate worship service.  Most often, the focus is on music—what is right, what is wrong, why we are right, why they are wrong, etc.

What I have not found in my reading and study is more than a few authors dealing with what I perceive as the heart of the matter, that is, what I would call a “theology of worship.”  As you encounter this, and other portions of my writing, you will begin to understand why I feel this is so important, and why my discussion of worship will take unusual turns from the common patterns associated with this topic.  I hope it will both encourage and challenge you to think further and deeper in regards to worship.

Please read with a heart of prayer, curiosity to explore further, a mind ready to stretch and grow, and a whole life desirous and willing to honor God in all that you do.  In this journey, I will gladly join you.

 

(This is an excerpt from Mark Sooy’s book, The Life of Worship: Rethink, Reform, Renew available through the links at www.MarkSooy.com)

 

The Incarnation and the Worshiping Community (Part 2 of 2)

Last week we looked at the Incarnation from the perspective of the theological significance of the doctrine for our corporate worship.  We explored the reality of “God with us” and how vital this doctrine is for understanding the full contour of the Christian Worldview and the intertwining elements of creation, fall and redemption

As an example, we looked at the great Christmas hymn of Isaac Watts, “Joy to the World.”  In this hymn, we found that Watts showed the fullness of creation, fall and redemption as he celebrated the redemptive joy of Christ’s victory that we celebrate in this season of Christmas.

The eternal truths of the Incarnation are effective in transforming individual lives as men, women and children respond to Christ in faith.  Yet, we do not want to slip into the error of many Christians and assume that personal salvation is the primary purpose for the presence of Christ on earth as “God with us.”  We must be careful to see how the redemptive plan of God begins with humanity, and then flows throughout all of creation as a result of His continued presence on earth.

It is this aspect of Incarnation in particular that we explore in this article.  The rippling effects of sin corrupted and twisted all of man’s relationships.  First, his relationship with God is broken and severed.  Following that, his relationship with self was damaged, as well as his relationship with others, and finally the rest of the created order.  As redeemed individuals, it becomes our task to come alongside the work of Christ in redemption and be “little” redeemers in every part of our world in each of these four relationships.  We become the incarnate presence of Christ in the world.

Paul’s writings indicate many ways in which the body of Christ—the Church, as a fully functioning organism with Christ as its head (Colossians 1:18)—is the very presence of Christ on earth.  He expects the body to grow into a “mature man, to the measure of the stature which belongs to the fullness of Christ” (Ephesians 4:13).  As the body grows and works together with the gifts that each member supplies, the presence of Christ in the Church is pushing back the effects of sin (Ephesians 4:16; 1 Corinthians 12:4-27).  We see in Peter’s words, quoted above, that this is the reality of God’s grace among us.

Let me summarize directly, so we do not overlook the importance of this point:  Christ is still incarnate today, in the Church, the body of Christ.  God is “with us” through the presence of the Holy Spirit that indwells every believer (Ephesians 1:13-14), and as a result the Incarnation is a reality today as represented in the body of Christ – the Church.  As Christian communities, we are meant to step into this world and work to redeem all that we touch.

With this in mind, we come to find the significance of the Incarnation for today.  Not only did the presence of Christ on earth ultimately solve the problem of our sin through his death, burial and resurrection, but also His redeeming work continues through those very people that have been redeemed through His work on the cross.  In many ways, the statement is true:  “We are His hands.  We are His feet.”

The practical side of this is that the relationships that were broken—due to sin (with God, self, others, and the created order)—are open to our influence for redemptive purposes.  We celebrate the coming of the Christ Child at Christmas, and we remember the fullness of His life which redeems us, then we ourselves become a part of His redemptive work.

We may find that we have opportunity to lead an unbeliever into faith.  We may remind or restore a believer to an active relationship with Christ.  We may encourage or exhort a fellow Christian in some area of life or doctrine.  In these things we are participating in redeeming the broken relationship mankind has with God.

Some of us are trained or gifted to help those who individually struggle with one’s inner self.  The brokenness of the emotional life has many sources—from difficult childhoods to severe experiences in later life. But even in these, Christ has come to restore and heal.  Those who can lead people in these areas are participating in the redeeming work of Christ.

In another way, some Christians have a heart and ability to help in the restoration of broken relationships.  Broken marriages, rebellious children, severed friendships, and other examples of relational difficulties affect each of us directly, or in close proximity.  Christ has even come to push back this brokenness.  You, who are part of this process, whether as professionals or simply as friends, have entered into Christ’s redeeming work as well.

Those who fix broken things are a vital part of Christ’s incarnate work today.  Whether you seek to care for the environment, enhance the processes of manufacturing, farm the land, refine the systems of government or business, or repair the vehicles that transport us by land, sea or air, each and every one are part of the redemptive work of Christ!

We really are Christ’s presence on earth. The One Who became incarnate in the flesh as Jesus Christ, continues to be active through the Church, the body of Christ.  This truth is the effective nature of the Incarnation that we can celebrate at Christmas,  each and every day!  We celebrate in our corporate worship gatherings, as well as when we move out from our enclaves into the world in which we live.

(Original Post on December 12, 2013 at the Worldview Church: http://www.breakpoint.org/worshiparts/articles/18930-the-incarnation-and-the-worshiping-community-part-2)