Worship Weblog

Santa Ana Book Group – Second Meeting

Posted by cicw

Tuesday, October 27th, 2009

Book Groups

We invited 34 book groups across the U.S. and Canada to meet and discuss The Church of All Ages and its implications for their worship, and to share their notes here.
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Authenticity Across Generations:

“Authentic” expression in worship may be perceived differently from one generation to another. Do these values have to present a dichotomy? How do we transcend differences and build bridges across generational lines?

To younger people, worship may seem to lack authenticity when it is polished and perceived as “perfect.” (Jenni) This may be attributed to the general lumping together of young people into the Myers-Briggs classification “SP” (sensory-perceiving): not as a labeling of their adult personality type, but as a developmental stage. The SP personality hungers for spontaneity, which to this type/stage feels authentic. Children and youth respond positively and with interest when there is laughter in the worship service, or when something occurs that is not printed in the order of worship. The argument is made that worship is supposed to be a conversation with God, and aren’t conversations spontaneous? (Lynn)

In addition, children and youth, who are keenly aware of their own failures, enjoy seeing adults fail. (Blake) When errors and stumbles occur in the service, or when the style of speaking seems more conversational than presentational, it makes it easier for students to enter into what otherwise may seem like an adult experience or “show.” This is one of the reasons children and youth specifically enjoy the more rough-edged character of one church’s annual youth-led worship service. (Julie) Worship as “relaxed joyful reverence” (p. 135) is an attractive, if elusive, concept. (Lynn)

Yet there is an important performance aspect to good worship. When the leaders are polished and well practiced, they are able to minimize distraction and help people focus on the intended activity/message. There is choreography and drama in worship-leading, and nowhere is this more evident than in contemporary churches (e.g., Willow Creek) that use multiple means of technological and artistic communication in their services. (Rebecca)

Worship performance, however, must always be understood within the context of God as the audience, not the people. Applause in worship obscures this truth, as generally it is given as an expression either of “good job!” or as encouragement of individuals/ groups who seem to need it. While children and youth are often perceived in this latter category, the fact is that they seem to understand the God-as-audience concept better than many adults do. (Jenni, Rebecca)

What are some methods of bridging these conflicting values?

(1) Realize and embrace the context in which you find yourself. Don’t try to put on a polished performance “production” if the nature of your church’s culture, gifts and talents lends itself more to a simple expression (e.g., children’s choir singing in polished SSA harmony vs. leading the congregation in “Kum ba ya”). Either form of expression can be authentic/inauthentic depending on context. (Note: It is acknowledged with sensitivity that church leaders who received their training in an earlier time, when congregants shared a more common background of theology, music and worship practice, may experience a sense of lament/loss in the diverse climate of America’s churches today, where comparatively little can be assumed.) (Greg)

(2) Look for points to be playful in worship (monologue sermons, costumes, occasional jokes). When the context allows, consider using self-effacing humor when worship leaders make mistakes. (Rebecca)

(3) Consider the use of more conversational vocabulary, versus prayer-book language (seems more genuine). (Joseph)

(4) Remember to craft words for the ear rather than the eye. (Greg)

(5) Take care that texts for corporate reading have a natural cadence and flow, and lay the text out for the congregation so that the phraseology is easily grasped. (Rebecca) Children/youth respond to structure, especially if it is pointed out (e.g., website “My Life Is Average,” in which each entry ends with this phrase). (Lynn)

(6) Liturgists need to be trained. Albeit at a slower pace than individual speech (Lynn), the leader of corporate text should set the pace and strongly lead the congregation, not follow them. (Rebecca) Have the leader avoid static and uninspiring directions (e.g., “And now, let us recite together the creed…”), and instead, by word and tone, inspire spirited participation. (Hanan)

(7) In contrast to the declarative principles of good public speaking, at selected points of the service it may be beneficial for the tone of voice used by the worship leader to be more conversational than presentational. (Julie) At times, this could even include the sermon, when the preacher wishes to highlight being a person rather than carrying out a divinely-appointed role. (Jenni)

(8) Work with worship leaders (choirs, speakers, band members) to genuinely understand/embrace the words they sing/say and to be able to show it on their faces. In this increasingly visual age, we cannot afford to stare at written notes or choir folders if we are to be perceived as authentic. (Hanan)

(9) Tradition is important, but we need to communicate why and help people increase their understanding and appreciation of our heritage. (Blake) Consider offering classes in “how to be your children’s ‘worship participation coaches’” (p. 90) (Joseph), which would both enlighten the adults and help the children/youth (in the spirit of “Let’s dig into this together!”). (Lynn) All agreed that the “Sunday Morning Parenting” letters (pp. 89-93) were excellent–practical and helpful.

(10) Increase repetition (for a season, if not permanently) of spoken and sung elements so that people may gain deeper familiarity with them. (Greg, Rebecca) Both children and older people hunger for this. (Lynn) However, beware of repeating something so much that outsiders feel excluded. (Rebecca)

(11) Intergenerational relationships need to be built outside of worship. Part of authenticity in community is being known. The more pastors/worship leaders know worshippers’ names, etc., the more people (especially children/youth) will feel at home. (Jenni) In addition, congregations benefit from cross-generational activities: e.g., high schoolers and adults knitting or golfing together (Joseph), senior adults writing their life verse (and why) into Bibles to be given to children (Julie), adults interfacing with students at weekly youth club (Lynn), the church creating congregational desk calendars w/ people’s stories on the back (Greg) or giving out bookmarks to adults with children’s names for prayer (Joseph) [and vice versa (Rebecca)].

(12) A high percentage of the Bible is real-life story, and reviving “story” in our services of worship (especially in the preaching) will increase authenticity to a broad age range. The sermon should encourage and remind the intergenerational congregation of our faith story, not be a teaching for adults. (Blake) Consider reading narrative passages of scripture in different voices (Greg/Rebecca); and paralleling biblical stories with examples from the life of the congregation (Lynn).

(13) Seek to use illustrations wi
th touch points for multiple generations (e.g., “first kiss”: eagerly anticipated by the young, fondly remembered by the old). (Lynn)

Tags: bgsantaana, Book Groups 2009, intergenerational