Category Archives: worship
One reason for light blogging in recent weeks has been pressure of work. But we have also had a fortnight’s holiday in East Looe, Cornwall. One night near the end of the two weeks I jotted down some of the highlights. Here goes:
Food – a supermarket that sells Dark – yes, dark! – Chocolate Hobnobs again.
The Smugglers’ Cott must be the best carvery we have ever visited. A choice of four meats. Not just beef, pork and turkey, but lamb, too. And the beef was offered in rare or well done joints. The kids asking for ‘a piece of crackling for my mum, please’.
Being introduced to the Baobab fruit at the Eden Project, especially when its powder is added to a Pineapple and Coconut Smoothie. The most refreshing drink of the summer, and apparently an energy booster. Will it help us keep up with Mark?
Kelly’s award-winning fish and chips. Beware the Trip Advisor reviews, many of which are based on the over-priced eat-in restaurant: the takeaway is excellent.
Moomaid ice cream: when a dairy farm made losses on milk sales, it decided to use it’s milk production differently. They tried cheese, and then struck gold with ice cream. Cornish ice cream is great anyway, but this beat anything else we tasted. No additives, so the choc mint crisp flavour is white, not green. Shame the Eden Project stopped selling it, because Moomaid wouldn’t drop their prices to uneconomic levels (they must have learned their milk-selling lesson, but how ethical and Fairtrade was the EP on this issue?).
Worship – Steve Wild trying everything to involve our children in worship at Riverside Church. Bringing Horace the Frog with him. Asking them to pick a favourite hymn (a lost cause when the church only used 1982′s Hymns and Psalms and still the 1936 Methodist Hymn Book). Purloining Jaffa Cakes for them from the refreshments area before the service ended. Mark hearing ‘Battle Hymn of the Republic‘ as an actual hymn for the first time, but nevertheless singing, ‘Glory, glory, Tottenham Hotspur‘.
Place – I’ll mention it again: the Eden Project. Stunning is an inadequate adjective. We want to return. Twice.
Looe itself: even with all the tourist shops, it retains an old charm. Fishing trawlers share harbour space with pleasure boats.
Family – aside from the four of us and Rebekah’s sand sculpture of the word ‘family’, the good was to see cousins. My cousin, his wife and son. Debbie’s cousin , his wife and children. The bad – my mum falling and fracturing her hip on our second day here, the burden falling on my sister and her family, and us powerless at two hundred miles’ distance.
I’m thinking of writing some guidelines for those who lead prayers of intercession in church. I have a few ideas of my own – range of themes to cover, overall length, how to signpost the prayers since most people will have their eyes closed, seeing them as representative of the congregation’s prayer life rather than exhaustive, etc. But before I get to this task I thought I would ask you, O noble blog reader, what you would include in any such document.
Suggestions are welcome below.
Depending on the appropriateness of the final content, I may post the document here on the blog.
Singing The Faith is the first new official British Methodist hymn book for nearly thirty years, superseding the (in my opinion) deadly dull Hymns and Psalms. My copy arrived in the post on Friday, and I’ve been skimming through it for some first impressions.
Hymns and Psalms just had to go, and many churches were voting with their wallets. It had the misfortune to come out just before the explosion in contemporary worship music (twelve months too early even for Kendrick‘s ‘The Servant King’,
I seem to recall). But you got the feeling that even if it hadn’t, that stuff would probably not have been included. It was published around the high water tide of liberal antipathy to evangelical and charismatic Christianity in Methodism. Furthermore, the musical arrangements were, as one friend put it kindly, ‘for musicians by musicians, to interest musicians’. I can’t judge the truth of that as a non-musician, but it may explain why they were largely deadly dull to me.
It had its bright spots – and I think particularly of the additional verse it includes in ‘When I Survey The Wondrous Cross‘ (retained here) that I’ve never seen elsewhere, the scholarship applied to restoring original texts and the Scripture Index in the music edition.
Methodist Conference and the panel that put together Singing The Faith faced the implications of several cultural revolutions that have deeply affected how Christians, Methodists included, approach faith and sung worship. Revolutions in communications (especially the Internet), transport (you can more easily get to a church whose style you prefer) and ecumenism (people are exposed to other traditions more easily and frequently) mean that fewer Methodists will be easily satisfied with ‘what we already know’. Some would argue (myself included) that technological changes and the fact that churches had already bought all sorts of supplementary books, such as Songs Of Fellowship, Mission Praise and The Source, meant that a new hymn book probably wasn’t the answer, and another approach was needed. The moment of publication is the beginning of fossilisation today. However, Methodism is almost umbilically attached to hymn books, and so a new book it was.
Given that fact, the new book, then, would need to embrace a diversity of musical and theological styles. Centralised or hierarchical control of doctrine may technically be still present in our system, but for many people it is long gone. There is therefore a huge question here of how Methodism maintains her doctrine in this central aspect of our piety, our singing. It may be that the forthcoming additional resource Singing The Faith Plus will act as some kind of clearing house to reflect on which of the newer material that is published from now on is consonant with Methodist doctrine, but we’ll see.
When it gets to the handling of theological diversity, there certainly is a spread in Singing The Faith. It embraces both the neo-Calvinist emphasis on the wrath of God at the Cross in Stuart Townend‘s ‘In Christ Alone’
and at the other end we have Marty Haugen‘s ‘Let Us Build A House (All Are Welcome)’
which some have criticised for allegedly extended the universal offer of salvation into universalism. So the issue of acceptable diversity is alive and well within the book!
It is also worth noting the considerable reduction in Charles Wesley hymns – very significant for Methodists, this. Hymns And Psalms was originally to be edited by an ecumenical committee, but when Methodist Conference insisted on at least two hundred Wesley hymns, the United Reformed Church pulled out. And for the URC to withdraw takes quite something! In the new book, at a quick count Wesley is down to seventy-nine contributions. Much as I love Wesleyan theology, I think this is the right move. Indeed, if many in our churches who have been most vocal about singing Wesley hymns had been as fervently aligned to his doctrine as to the music, Methodism might be more vibrant! Here is a prime example of the argument that allegiance to hymns, however central they are to Methodist spirituality, has not always maintained and fed our faith in the ways to which we might aspire.
Two more traditional-style contemporary Methodist hymn writers, Andrew Pratt and Marjorie Dobson, both participated in the STF committee, and both are represented in the final collection. Both have nine entries. With those numbers, I don’t think anyone can accuse the compilers of favouritism. I imagine the STF panel did what the HAP committee did, and required authors who were members of the group to vacate when their potential contributions were being discussed.
On, then, to think about those writers who have come more out of the explosion in contemporary worship styles. Matt Redman (also) features nine times, and the observation that interests me here is how it isn’t always his ‘hits’ that have been chosen. It looks to me like the committee has taken a real interest in what he writes about struggle and suffering. So as well as the popular ‘Blessèd Be Your Name’ we get ‘When We Were In The Darkest Night’ (‘God Of Our Yesterdays’)
and ‘We Have Nothing To Give’. No sign of ‘The Father’s Song’: one hopes that isn’t about avoiding male language for God, in the way that Fred Pratt Green‘s ‘For The Fruits Of His Creation’ has been altered to ‘For The Fruits Of All Creation’.
Having said that, the compilers are less confident that middle of the road Methodist congregations are ready for much by the late Delirious? Martin Smith and Stuart Garrard get in a couple each, but that’s it. This might be about some of the slightly unusual ways the band expressed itself lyrically, or it is about the more performance-oriented style, or possibly some other reason.
There is also evidence of taking into account the effect of contemporary worship trends on older hymns. It has become popular, particularly under so-called ‘Celtic’ influences, to sing the afore-mentioned ‘When I Survey The Wondrous Cross’ to the tune ‘O Waly Waly’ as well as ‘Rockingham’. This is recognised in Singing The Faith.
But beyond the contemporary worship movement, one area where I am particularly pleased to see innovation is in children’s worship songs. Mark and Helen Johnson of Out Of The Ark Music have been producing worship songs for primary schools for many years. Indeed, that is how I was introduced to them – by a primary head teacher. It’s a delight to see songs such as ‘Everywhere Around Me’
included, along with songs about the Incarnation and the Crucifixion (which actually doesn’t feature that often in their lyrics). Sadly, the wonderful ‘Harvest Samba’
isn’t in. Did it lose out because it has a middle eight, and that would confuse some older congregations? I wonder.
However, overall, as you will gather, for someone who stays on the fringes of the Methodist establishment, and who is usually quite uncomfortable about it, I greatly welcome Singing The Faith. I still think a new book wasn’t the right approach in a fast-moving creative and digital world, but given that the decision was made, I think what has been produced is far better than many of us might have hoped.
And all I’d worried about was how the river could flow over the mountains and the seas.
Via David Keen.
My friend Rob Ryan is an Anglican pioneer minister on the staff of Rochester Cathedral. What pioneering stuff does he do? Well, in among the outreach to the Wetherspoon’s community, he does such groundbreaking stuff as, er, the Book of Common Prayer. On Sunday morning, he tweeted:
8am BCP … ugh! when are people gonna realise even God is still asleep at such a time on a Sunday morning
Which took my mind to the question of why people continue to prefer these forms of worship. In one respect’, continued devotion to the Book of Common Prayer is surely contrary to the spirit of Cranmer, who wanted worship to be ‘in a tongue understanded of the people’. It isn’t a phenomenon limited to traditional Anglicans: there are equivalents in other streams of Christianity. In Methodism, it might be those who insist on a certain proportion of Charles Wesley hymns in an act of worship.
So what are the reasons, good and bad, for people clinging to forms of worship from bygone eras?
A good reason might be theology. Sometimes the older forms express a depth of theology, or they include important aspects that are neglected in contemporary music and liturgy. Another Anglican friend of mine, Brian Kelly, once said to me that BCP was good for emphasis on the Cross, whereas the modern liturgies were better on the Resurrection. Methodists might identify with this. Scour the eucharistic prayers in our 1999 Methodist Worship Book and you will find few references to the Cross as atonement. Not substitution, representation, Christus Victor, exemplarism or any other theory you care to mention. Most of the references to Christ’s death in those prayers seem to be necessary staging post on the way to celebrating his conquest of death. (Which I’m not against! But something vital is routinely omitted.)
Similarly, you will find a richness of theological expression in Wesley’s hymns that you rarely encounter in contemporary hymns and worship songs. Simplicity is good, too, but not as the sole diet.
A poor reason would be aesthetics. Yes, the language of ancient rites is beautiful to many people, but who or what is then being worshipped? Is this a vehicle for worship, or is idolatry going on here? Take this to its logical conclusion and you will employ a pair of scissors on the Scriptures. You will retain the Shakespearean Hebrew of Job, but cut out the tabloid Greek of Mark’s Gospel.
Another poor reason would be escapism. I find this approach used as a way to baptise a strong disconnect from everyday life. This is the holy stuff, not those modern songs and liturgies. The same people who endorse older worship forms at criticise modern ones have, in my experience, also been the people who had discos for their silver wedding celebrations. There is a serious lack of integration.
None of this is to say that all things modern are automatically correct, nor that we can completely comprehend God in worship. Both such propositions are ridiculous. But it is to ask, would you add anything to my list of good and bad reasons? Do you have a constructive critique of my thoughts?
By the way, after BCP this morning, Rob tweeted again:
now experiencing the good side of 8am BCP … a big ‘spoons breakfast and a large black coffee mmmmm
Mike Bossingham thinks so. (PDF of article here; equivalent Facebook discussion here.) For my money, I think they are different, too, and I agree with Mike that the culture established in the Methodist Church where the worship leader is just Santa’s little helper to the preacher is all wrong. So too is the notion that if you can preach you can lead worship, but if you can lead worship you can’t necessarily preach. I have always thought my primary gifting was in preaching, but in Methodism that means I normally have to lead worship as well. At that point I break down for ongoing creative ideas.
The Facebook thread goes on to debate Mike’s idea of balancing contemporary and traditional elements in worship, but to me that’s a separate argument.
What are your thoughts?
You can always rely on Matthew Paul Turner to highlight the stranger areas of Christianity. He’s seen it from the inside in his upbringing. Today, he has two videos that are pushing for places in the Champions League of crazy Christianity. Firstly, the Holy Ghost Holy Pokey:
Secondly – can you adapt the lyrics of a song about oral sex into a worship song? These folks clearly think you can.
Laugh? Cry? Both?
The Bible Society have today published their resources for this year’s Bible Sunday. The suggested date is 25th October, but churches can decide another day if preferred.
There is a huge amount available: an introduction, a talk outline, Bible foundations, post-talk material, resources for Junior Church and youth groups, prayers, a sketch, a five-minute video, a song and a newsletter. Still to come is a film for youth groups. Excellent stuff, as usual. The material for churches in England and Wales can be downloaded here, and links for Scotland, Northern Ireland, the Republic of Ireland and Australia can be found here. General information is here.
As I said yesterday, I determined that since I would be housebound today I would find other resources for worship. I’ve never been happy with Songs Of Praise because a series of hymns does not of themselves make an act of worship. Likewise, the Sunday service on Radio 4 has never connected much with me. It always contained more elements of worship, but has always felt liked a précis to me.
I thought this would be a good discipline for myself to find some worship. I also thought it would be good, given the number of elderly church members who end up being temporarily or permanently housebound and reliant on whatever the airwaves bring.
Having said that, given that I was eschewing Songs Of Praise and the Sunday Service, I was looking at other delivery methods: digital TV and Internet streaming.
This morning, I opted for TV, knowing that most of the streamed Internet sources I’d found were from North America, and time zones meant they woulnd’t be viewable until tea-time. So, going through the ‘religion’ section on the Sky TV electronic programme guide, I avoided the obvious prosperity filth from Kenneth Copeland. Likewise, I steered clear of glossy Hillsong pep talks from Brian and Bobbie Houston, and I didn’t go near Ed Young, the man who infamously put out a video complaining about sheep-stealing pastors when he sets up new churches in an area without checking with the existing ministers.
But there was something British on UCB TV, and I opted for that. AT 10 am they were showing ‘Days Of Wonder’ from New Life Church, Hull, with Jarrod Cooper. Cooper wrote the popular worship song ‘King of kings, majesty‘, which I have found a helpful, humble and orthodox piece for services.
The opening credits showed Cooper walking (around Hull?), whilst linking the programme to the church, giving a subliminal hint that New Life Church equals Jarrod Cooper. He is the senior pastor, but I’d hope he wouldn’t want to give out a message like that. There may have been an intention to communicate something else, but I have to say that is a ‘viewer response’ reading.
Then Cooper introduced the show briefly, and I thought he said we were then going over live to worship at the church. However, that clearly wasn’t the case. We went straight into his message, which was video edited for the length of the programme.
The skeleton of his talk was fine and worthy, but I was concerned by some applications. It was a sermon about the supremacy of Christ, and although he referred to biblical passages as he went along, I didn’t hear an opening passage he was expounding. Colossians 1 would have fitted nicely. He preached about the supremacy of Christ in four areas: over the church, over creation, over wisdom, and I’m afraid I’ve forgotten the fourth point.
In supremacy over the church, he was uncontroversial but what he said needs hearing. Christ is head of the church, not the Pope, not the pastor and not the trustees.
As to supremacy over creation, this is where it all started going hyper-charismatic. He only – as I recall – illustrated this from the miraculous: the feeding of the five thousand, the translation of Philip in Acts 8 etc. He spoke of a five hour car journey taking two hours. Now I don’t have any theological problem with the miraculous, but I have a pastoral concern here about balance. I am all for expanding people’s faith – often the problem I encounter in myself and others is an insufficient level of expectation about what God can do. However, if you only accent the miraculous in talking about the supremacy of Christ over creation, you are setting up other believers for a fall, when not everything works out in the Christian paperback blockbuster way they’d hoped. Furthermore, Christ’s supremacy over creation is about ongoing issues like the upholding ogf the universe by the word of his power. I have to admit, something could have been edited out, but I was left with this concern about balance from what was shown.
When he got onto the supremacy of Christ over wisdom, I got more than concerned. Don’t misunderstand me: the basic point is both sound and important. As someone who enjoys the intellectual side of faith (but sees that as an opportunity for worship), I wholeheartedly agree that all our thinking must be submitted to Christ. Yet what we got in this section of the sermon was just some bashing of left wing stereotypes. “The feminists [they're all the same, aren't they?] have a problem with Ephesians,” he announced. Onto the usual stuff about headship and submission and that the male/Christ headship is based on sacrificial love. Well, yes, but what is headship? Didn’t Paul say that the great mystery he was speaking about here was about Christ and the Church, in which case he’s using an illustration from the marriage patterns of his day rather than making male headship normative? Has Cooper ever read any egalitarians? Yet he sees fit to bash them.
A little while later, he announced that “Global warming is the latest religion of the Left”. Well, apart from the sloppy language – the point is, nobody adores global warming, they are devoted to reversing climate change – I thought, oh no, he sounds like the American Christians who deny the overwhelming scientific evidence. But we shouldn’t be bothered, he said, because one day God is going to roll up this planet like a blanket. If I’d had my copy of Tom Wright‘s ‘Surprised By Hope‘ to hand, I swear I would have thrown it at the TV screen. I had hoped that British evangelical-charismatics were better informed on this one, thanks to the efforts of TEAR Fund and others, but the message isn’t getting through to some of the troops.
The service ended by cutting to brief footage of prayer ministry time at the end of the service. Cooper was praying with a man who was deaf in one ear. After prayer, the man said he could hear now in that ear. I do hope and pray that is still the case. I remain convinced that it is important we ‘show ourselves to the priests’ and offer evidence to society of healings. I do believe God heals today, but we have to think about how we present those claims.
Finally, the broadcast concluded with “Buy my CD, please!” A long commercial for Cooper’s current CD. It was no different from the adverts at the end of the Brian and Bobbie Houston or Ed Young shows, it just came with an English accent, not an Australian or American one.
What about tonight? I watched a whole Sunday service online from Saddleback in California. I was much more favourably disposed towards this, although it wasn’t without its problems. The major issue I had with it is that – like Songs Of Praise – it really didn’t contain several critical elements of worship. The order of service went as follows:
Opening worship song
Notices – these included plugs for a church classic car event and the Saddleback Comedy Connection. Huh?
Two more worship songs
Rick Warren‘s sermon
Mention of where resources were available to help with follow-up to sermon
Closing song, which didn’t seem to be for congregational participation.
What’s missing? Plenty. Let’s start with prayer. No adoration – well, you could say that was included in the songs. But no confession and assurance of forgiveness – I think that’s pastorally essential. How many people are coming to worship with burdens and need that assurance? Also, no intercession, so the church didn’t function in her priestly rôle. Finally, no Bible reading before the sermon. There were plenty of individual verses in the sermon. It was a topical sermon, rather than an expository one.
The worship songs were mainstream typical ones from the likes of Tim Hughes and Joel Houston. It was a bit liked watching a truncated version of Spring Harvest big top worship. Charismatic songs without the display of charismatic gifts.
What about the sermon? I was much more comfortable here, even if I disagreed with the occasional comment and it was too long, around seventy-plus minutes. Worshippers get a sermon outline and it was available on the website, so that helped in following what Warren had to say. He is an engaging, warm speaker with a genuine pastoral heart. The issue was less with the seventy minutes than the seven (or eight, if you count the conclusion) points he made. There was too much to take in. Yes, again you could take it away with you, but it was a lot to work on. It was the third in a series called ‘The Jesus Model’ (what kind of model, I don’t know). This one focussed on Jesus as a model for stress management, making for a timely and relevant subject. Some will talk about ‘the curse of relevance’, but I think Warren wanted the people to apply their faith to life for it to make a difference. I took some notes ready for this blog post (and for my own personal benefit, I’d like to think), and so what follows is a summary of the thoughts that struck me from the sermon.
Warren began by referring to the new film ‘Terminator Salvation‘. The synopsis says that the grown-up John Connor. in fighting the machines as part of the resistance, has a ‘purpose-driven life’ (yes, really!) and has the weight of the world on his shoulders. However, said Warren, only one person has ever truly had the weight of the entire world on his shoulders, and that was Jesus on the cross. (Brilliant illustration! If only my people knew what Terminator was!) Because of that, he above all knows how to help us with stress.
1. Identification – know who you are. If you don’t know who you are, then society will try to label you. Don’t take your identity from brand names. (Warren meets Naomi Klein?) Don’t fall into the twin traps of either copying or comparing. He could have said a little more about our identity being in Christ as beloved children, I guess, but great start.
2. Motivation – know who you are living for. You’ll always disappoint someone. Whoever you’re dependent upon for your happiness is your god. ‘Nobody can pressure me without my permission,’ he said – not quite sure that’s right, although I can see what he’s getting at.
3. Vocation – know your calling. He used the familiar Saddleback SHAPE analysis to emphasise that everyone has a calling to ministry of one form or another. If you don’t clarify your calling, you’ll fall victim to the tyranny of the urgent, rather than getting on with the important.
4. Concentration – focus on what matters most. If Satan can’t make you bad, he’ll make you busy. ‘You can fill your life with good things, or you can waste your life on good things.’ ‘This one thing I do, or these forty things I dabble in?’ ‘Is what I’m doing right now fulfilling my calling?’
5. Meditation – listen to God. A quiet time, yes, but more. Warren stresed the importance of extended silence. We have to strip away to give God a chance to speak to us. He talked about meditation as being like a worrying away at a biblical text.
6. Collaboration – join a small group. You were never intended to handle stress by yourself. To say you don’t need a small group is either arrogance or fear. Jesus needed a small group, and he was perfect!
7. Recreation – take time to recharge. Sabbath-keeping is in the Ten Commandments for a reason, and remember Jesus said the Sabbath was made for humans, not the other way around. When Psalm 23 says ‘He makes me lie down in green pastures’, remember that if you don’t take sabbaths, God may well make you lie down for your own good, but it mgiht take something serious like an illness to slow you down to do it.
His conclusion was about salvation in terms of Jesus’ invitation to take hiseasy yoke upon us and discover that his burden is light.