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ÀÌ¹Ì ¾ð±ÞÇßµíÀÌ, ¿©·¯ ´Ù¸¥ ÁÖÁ¦µéµµ ¿ì¸®°¡ ¹Ýµå½Ã °£Á÷ÇØ¾ß ÇÒ ¡°¿¾ °Íµé¡±ÀÇ ¸ñ·Ï¿¡ ´õÇØ Áú ¼ö ÀÖ½À´Ï´Ù¸¸, ¿©±â¼­ Á¦°¡ ¾ð±ÞµÈ ¸ñ·ÏÀ» ÅëÇؼ­ ¿ì¸®´Â ±âµ¶±³ ¿¹¹èÀÇ º»ÁúµéÀ» °¨ÁöÇÒ ¼ö ÀÖ½À´Ï´Ù. ¿¹¹è´Â ½Å¾Ó °øµ¿Ã¼°¡ ¸»¾¸°ú ¼º·ÊÀü°ú ¼¼»óÀ» ÇâÇÑ ¼±±³ °¡¿îµ¥ °ÅÇϽô »ïÀ§ÀÏü Çϳª´ÔÀÇ ÀÓÀç ¾ÈÀ¸·Î ÇÔ²² ¸ðÀÌ´Â °ÍÀÔ´Ï´Ù.


»õ °Íµé(SomethingNew)

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¸¹Àº ±³È¸µéÀº ±³È¸À½¾ÇÀ» ÇϳªÀÇ ½ºÆåÆ®·³À¸·Î ¿©±é´Ï´Ù. ÇÑÂÊ ³¡Àº ±³È¸ À½¾ÇÀÌ°í, ´Ù¸¥ ÂÊ ³¡Àº ÆË À½¾ÇÀÔ´Ï´Ù. ÀÌÂÊ ³¡Àº ¹ÙÇÏÀÇ °íÀüÀÌ°í, ´Ù¸¥ ÂÊ ³¡Àº ·Ï À½¾ÇÀÔ´Ï´Ù. ±×µéÀº ÀÌ ½ºÆåÆ®·³ À§¿¡ ¼¼·Î·Î ¼±À» ±ß°í´Â ¸»ÇÕ´Ï´Ù. ¡°ÀÌ°ÍÀÌ ¹Ù·Î ¿ì¸®°¡ ÇÏ´Â À½¾ÇÀÔ´Ï´Ù. À̰͵éÀÌ ¹Ù·Î ¿ì¸® ±³È¸°¡ ¼ö¿ëÇÒ ¼ö ÀÖ´Â Âù¼ÛÀÔ´Ï´Ù.¡± ±×·¯³ª âÁ¶ÀûÀÎ ±³È¸´Â ¼¼·Î·Î ¼±À» ±ßÁö ¾Ê°í, °¡·Î·Î µÈ ¼±À» ±ß½À´Ï´Ù. ¼±ÀÇ À§ÂÊÀº ÈǸ¢ÇÑ °ÍÀÌ°í, ¼±ÀÇ ¾Æ·¡ÂÊÀº ÇÏÂúÀº °ÍÀÔ´Ï´Ù. ÈǸ¢ÇÑ ÀüÅë Âù¼Û°îÀÌ ÀÖ°í, ÇÏÂúÀº ÀüÅë Âù¼Û°îÀÌ ÀÖ½À´Ï´Ù. ÈǸ¢ÇÑ ·Ï Âù¾ç À½¾ÇÀÌ ÀÖ°í, ÇÏÂúÀº ·Ï Âù¾ç À½¾ÇÀÌ ÀÖ½À´Ï´Ù. ±³È¸°¡ ¹°¾î¾ß ÇÏ´Â °ÍÀº ¡°¾î´À ÁÖ¾îÁø ½ÃÁ¡ÀÇ ¿¹¹è ¼ø¼­¿¡ ÀÖ¾î ¹«¾ùÀÌ ¿ì¸®°¡ ÇÒ ¼ö ÀÖ´Â °¡Àå ÀûÇÕÇÑ À½¾Ç ÇüÅÂÀΰ¡?¡± ÀÔ´Ï´Ù. ±³È¸°¡ Á¤Á÷ÇÏ°Ô ÀÌ Áú¹®À» ´øÁø´Ù¸é, ½Ã°£ÀÌ Áö³­ ÈÄ ±× °á°ú´Â Æø³ÐÀº À½¾Ç À帣ÀÇ Æ÷¿ë°ú ´Ù¾çÇÑ ¾Ç±â¿Í ¿¬ÁÖ¹æ¹ýÀÌ µÉ °ÍÀÔ´Ï´Ù. ÀÌ°ÍÀº ´ÜÁö »ç¶÷µéÀÇ Ç¥¸¦ ¾ò±â À§Çؼ­ ÇÏ´Â °ÍÀÌ ¾Æ´Õ´Ï´Ù. ¿¹¸¦ µé¾î, ¿ì¸®´Â ¡°¿¾ ¼¼´ëµé¡±À» À§Çؼ­´Â ÀüÅëÀûÀÎ Âù¼ÛÀ» ¾²°í, ¡°ÀþÀº ¼¼´ëµé¡±À» À§Çؼ­´Â Çö´ëdzÀÇ À½¾ÇÀ» »ç¿ëÇؼ­´Â ¾ÈµË´Ï´Ù. ÀÌ°ÍÀº ´ÜÁö ±ÕÇüÀ» ¸ÂÃß´Â ÇൿÀÏ »ÓÀÔ´Ï´Ù. ±× ´ë½Å¿¡ ±³È¸´Â ÀÌ·¸°Ô ¹°¾î¾ß ÇÕ´Ï´Ù. ¡°¹«¾ùÀÌ ¿ì¸® ¸ðµÎ¿¡°Ô ÀûÇÕÇÑ À½¾ÇÀΰ¡?¡± ÀÌ Áú¹®¿¡ Ãæ½Ç ÇÑ´Ù¸é, ±³È¸´Â Áö³ª¿Â ¼¼¿ù µ¿¾È ÇàÇØÁø ¸ðµç ´Ù¾çÇÑ ÇüÅÂÀÇ ¿ì¼öÇÑ À½¾Ç Çü½ÄµéÀ» »ç¿ëÇÏ°Ô µÉ °ÍÀÔ´Ï´Ù.

3. ¿ì¸®°¡ ÇàÇØ¾ß ÇÒ ¼¼ ¹ø° º¯È­´Â ¿¹¹èÀÇ È°·ÂÀÌ ±³¿ªÀÚ¿Í Á¦´Ü Á߽ɿ¡¼­ ȸÁß¿¡°Ô·Î, º»´çÀ¸·Î, ±³È¸ÀÇ °¡¿îµ¥·Î ¿Å°ÜÁö´Â °ÍÀÔ´Ï´Ù. ¿¹¹è´çÀ» È°·ÂÀÌ ³ÑÄ¡´Â Àå¼Ò·Î ¸¸µå´Â Áß¿äÇÑ ¹æ¹ýÀº ±×°÷À» »õ½ÅÀÚ¿¡°Ô Ä£±ÙÇÑ °÷À¸·Î ¸¸µå´Â °ÍÀÔ´Ï´Ù. ¿äÁò ¼¼´ëÀÇ °¡Àå Áß¿äÇÑ ¹®È­ÀûÀΠƯ¡Àº ¼­·Î À̸§À» ºÎ¸£¸ç ¹Ý°©°Ô ÀλçÇÏ°í, ŸÀÎÀ» ÀڽŰú °°ÀÌ ¿©±â¸ç ÇÔ²² ¸ðÀÌ°í, °³ÀÎÀûÀÎ Çʿ並 ¾Ë°í µµ¿òÀ» ÁÙ ¼ö ÀÖÀ» Á¤µµ·Î Ä£±Ù°¨À» Ç¥ÇöÇÏ´Â °ÍÀÔ´Ï´Ù. ¡°³ª´Â ¿©±â¼­ ȯ¿µ ¹Þ°í Àִ°¡?¡± ¶ó´Â Áú¹®Àº ÀÌÀü ¼¼´ëµéÀº ÇÏÁö ¾Ê¾ÒÁö¸¸, Çö ½Ã´ëÀÇ »ç¶÷¿¡°Ô´Â ±³È¸¸¦ ãÀ» ¶§ °®´Â ÀÚ¿¬½º·± »ý°¢À̸ç, ±âµ¶±³ ±³È¸´Â ÀÌ·¯ÇÑ ¿­¸° ºÐÀ§±â¸¦ ´õ¿í ºÐ¸íÇÏ°í ¸í¹éÇÏ°Ô ÇØ¾ß ÇÒ ÇÊ¿ä°¡ ÀÖ½À´Ï´Ù.
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Something Old, Something New: Worship in a Time of Change

Over the past twenty five years, in a period of time when -- both in the United States and in Korea – Protestant Christianity is no longer seen as powerful and widespread in the culture as it once was, congregations are experiencing a tremendous amount of change and flux in every area of their life. One of the most important changes congregations are experiencing is that virtually every Christian congregation is experiencing tension over the style of worship it employs. Sometimes this tension is described as a struggle between contemporary forms versus traditional forms of worship. Sometimes it¡¯s characterized as a struggle among generations; what younger people want in the way of music and atmosphere in worship versus what their parents and grandparents desire. Other times it¡¯s merely described as a tension between more formal patterns of worship and informal, casual, looser ones. However one characterizes it, though, congregations are struggling over how it is that they should worship.
This struggle is actually rooted in a historical development. In 1963, when as a part of Vatican II the Roman Catholic Church issued a document known as the Constitution on the Sacred Liturgy, everything about Roman Catholic worship, as it was known at that point, changed. The language of Catholic worship moved from Latin to the everyday language of the people. The priest moved from standing at the altar with his back to the congregation to standing behind the table and serving communion facing the congregation. The energy moved from the the priests in the front of the church to the laity in the congregation.. Songs and hymns and responses were placed on the lips of the people. Preaching became more important for Catholics.
Many Protestants looked at these changes in Catholic worship and smugly said, ¡°It is about time the Catholics caught up with the Reformation.¡± But of course when we looked more closely, we realized that the Catholic Church had moved well beyond the Reformation. They had gone all the way back to the New Testament and to the Patristic period and reclaimed what Christian worship was at its font. In fact, these changes in Roman Catholicism spurred an interest among Protestants in our own liturgical heritage. Protestants all around the world -- Reformed, Lutheran, Methodist and others -- began to discover that we also have a rich and complex history of worship. Up to this point, many Protestants had assumed that Catholics and Orthodox Christian had ¡°liturgy,¡± had sacred forms and patterns of worship, but that Protestant did not, that our forms of worship were open and free. But in the last generation almost all of these traditions have discovered that our roots in worship go way back to the beginning of Christianity. Even Calvin drew inspiration for his patterns of worship from the ancient church fathers. As a consequence of discovering our heritage in worship, many Protestant groups have in the last 40 years produced a wealth of new worship materials: books of worship, new hymn books, calendars of the Christian year, lectionaries giving scripture readings for every Sunday in the year, and so on. The interesting thing is that all of these resources are more alike each other than they are different, and they are all very much like post Vatican II Roman Catholic worship. In other words, in our time we have discovered this vast ecumenical, liturgical heritage. Christians of all traditions are becoming aware that we have much in common in our worship: the Christian year, a common set of services, shared prayers, and a new appreciation for gestures and symbols. Even in those places where things have remained the same in worship, people are aware as never before that patterns and styles of worship have a history, and that because they have a history, there is nothing fixed and permanent about them. There are alternatives. We could worship this way, or we could worship another way.
Indeed, in many ways it is the fact that there are alternatives that is creating the tension about worship. Just at the point that many Protestants rediscovered this great treasure, the common heritage of worship that we share with all other Christians, the culture, because of various shifts, began to indicate that it was not interested in the traditional ways that we worship. ¡°We don¡¯t like your rituals,¡± the culture said. ¡°We don¡¯t appreciate your prayers. We don¡¯t understand your gestures, your sermons are stuffy, your music is boring, and we don¡¯t live by your church year.¡± In other words, many in the culture have begun to resist or even reject all traditional patterns of worship, including the recently recovered worship heritage of the Protestant churches, and this opposition has set up a profound conflict. On the one hand some are saying, ¡°Well the culture can be prodigal as long as it needs to be. It can run away from its true home in worship, and we will wait with the great treasure of worship. We¡¯ll wait at the table with the lamb and the rice, the prayers, the hymns, the gestures, the symbols, and the rituals until the culture gets over whatever is corrupting it and is ready to come home.¡± Others are saying, however, ¡°Don¡¯t hold your breath. If you wait and don¡¯t change, if you do not adjust to a spiritually restless culture, then there won¡¯t be a church to come home to. Little Christians aren¡¯t growing up to be big Christians as much as they once did anymore. They¡¯re simply disappearing out the back door of the church and finding their own way spiritually, without the church, in a restless culture.¡±
I would like to suggest it is possible for the church to carve a third way between traditionalism on the one hand and experimentation and innovation on the other. We can carve out this third way by stepping back from certain attitudes toward worship, attitudes like¡¦.
¡¦we¡¯ve always done it this way.
¡¦I want to sing only the hymns I like.
¡¦I come to worship to listen to the preacher
and asking ourselves instead two important questions. First, what must be present in worship to insure that it is faithful and true to the Christian faith, and second, where has worship gone astray and closed itself off to the culture around it? Asking these questions will allow us to think fresh thoughts about worship, to create a blend of something old and something new, a holding on to those aspects of worship that are absolutely essential for the shape and character of Christian worship to remain intact while changing on some issues that are of ultimate importance in connecting to our particular cultural moment.

Something Old
I want to begin by suggesting some things that we ought to hold on to, ¡°something old¡± that should continue to be treasured. Many other items could be added to this list, and I hope that as you listen you will add some of these in your own mind, but this brief list will get our thinking started:
1. First of all Christian worship needs to hold onto the idea that in worship Christians gather around the intrusive word of God. What this means is that Christian worship should never suggest, either in its language or its pattern or its content, that it is our idea to gather together on Sunday morning and to do something decent and good in the name of our own interests. We don¡¯t come up with the idea of gathering at the church to sing a few hymns and say a few prayers. We are summoned to this place by the intrusive word of God in Jesus Christ and in the power of the Spirit that breaks through the crust of our everyday reality.
When Don Juel taught New Testament at Princeton Theological Seminary he was a biblical scholar who was impressive not only because of what he did in the seminary classroom but also because of what he did in his own local church. He taught the junior high fellowship. One Sunday afternoon he was meeting with the junior high fellowship, and he could tell that there was one kid who was there who did not want to be there. His body language and everything about his demeanor indicated he had been dragged there by his mother, and he did not want to be in church. Don thought to himself, ¡°I simply need to ignore this particular person and pay attention to the kids who are paying attention.¡± They happened to be studying that day the baptism of Jesus in the Gospel of Mark. Juel said to the kids, ¡°Look, do you see what it says when Jesus was baptized? It says the heavens were ripped apart. The word in Greek is schizo. It means torn apart, like schizophrenic. What this means is that because of the baptism of Jesus, the curtain between earth and heaven has been ripped asunder and we can get to God. Isn¡¯t that wonderful? Because of the baptism of Jesus, we can get to God.¡±
The kid who didn¡¯t want to be there shifted in his seat and said, ¡°That isn¡¯t what it means.¡± Don Juel looked at him and said, ¡°Oh yeah? What does it mean?¡± The kid said, ¡°It doesn¡¯t mean that we can get to God. It means that God can get to us,andthatmeanstheworldisadangerousplace.¡± Don knew instantly that the kid had interpreted the Gospel of Mark better than he had.
Worship has that quality about it; that God can get to us; that God bursts through the crust of our everyday lives and summons us to a momentous and dangerous experience. When this element is missing in worship, worship can turn in on itself and become merely listening to a wise preacher teach us or to inner directed meditation. But Christian worship is more than inner spirituality and more even than learning deep truths. Christian worship occurs in the wild and unpredictable presence of the living God. That is why worship should always begin with a call to worship that is disruptive. In the American church, some congregations begin worship with a horizontal greeting, ¡°Good morning, good morning.¡± Well it is appropriate to greet the congregation, of course, but worship doesn¡¯t actually get going until there is a word from God addressing the people, something like,¡°This is the day the Lord is made. Let us rejoice and be glad in it.¡± Something disrupts our everyday life and it is something we need to hold onto in worship.
2. The second thing we need to hold onto in worship is what might be called a fear of idolatry. I use the word ¡°fear¡± hesitantly. I don¡¯t mean that fear in the sense of ¡°dread¡± ought to be a part of our worship, but that we should be vigilant and cautious about the capacity of worship to slip into idolatry.
Idolatry involves the worship of that which is not God, of idols, which are not necessarily evil things, but sometimes good things that are falsely elevated to the status of God. In some American churches what has become known as the ¡°prosperity gospel¡± takes on an idolatrous form. The prosperity gospel promises that God wants your life to be rich in material things, and that being a faithful Christian is the means to achieving financial success. However, this connection between faith and prosperity runs against what Jesus taught us about having to choose between God and ¡°mammon,¡± between God and the desire for wealth.
Sometimes nationalism, the nation, takes the place of God. In many American congregations there are American flags in the sanctuary, a practice that confuses the symbolism of nationalism with that of the worship of almighty God. I know of one congregation that carries this so far as to sing ¡°God Bless America¡± when they are receiving the offering. In other congregations, a powerful and admired preacher can become a sort of idol.
Even the search for instant spiritual experience can become an idol in worship. Hendrikus Berkof, the Reformed theologian, said that one of the differences that marks the Canaanite gods from Yahweh in the Old Testament is that the Canaanite gods always provide good religious experiences. They are fertility gods, and ¡°good religious experience¡± is their job. If you want a powerful religious experience, go to the Temple of Baal. If you want a powerful religious experience every week, join the Temple of Baal. But Yahweh sometimes hides his face. Berkhof indicates that God does not always move us and everything that moves us is not God. Sometimes the emotional sense of being moved powerfully in worship, which is a good thing, can be lifted up to the object of worship, and thus take on an idolatrous pretense to assume the status of God.
Whenever we plan worship, we must look carefully at the structure, language, prayers, intentionality to see if we have allowed the worship of idols to replace the worship of the living God.
3.Thethirdthingweneedtoholdontoinworshipiswhatmightbecalledthemiddlewayonthesacraments. We can best describe the middle way on the sacraments, perhaps, by naming the two extremes on either side of this middle way. On the one hand, there is the view of the sacraments that was held by all Christian in the high Middle Ages. Almost no one holds it officially today, but it lingers in our consciousness. This is the notion of the sacraments that if they are properly performed by the minister, by the priest, then they stimulate God¡¯s action toward the people. If the words and the gestures of the sacrament are said and performed correctly, then God acts. In the fourteenth century, congregations plead for glass chalices so that they could actually see the communion wine change into the blood of Jesus Christ when the priest said the magic words. On the other end however there is the notion that nothing is really happening in the sacraments themselves; they simple stimulate memories in us. The sacraments are audio visual reminders of something that has already taken place, namely that God has already accomplished these things in the life and death and resurrection of Jesus Christ. The sacraments are just calling to our consciousness and memory of things that God has already done.
On the one hand, therefore, we have a notion that God is doing everything in the sacraments and we are passive recipients of the action of God, and on the other hand, there is the notion that we are personally responsible for the meaning of the sacraments in their entirety. We see this latter view when people believe that when they come to communion that they are supposed to work themselves up into an emotional state thinking about the death of Jesus. If they don¡¯t feel an overwhelming sense of emotion, then they think of themselves as failures in participating in the sacrament. We have many people in the American context who don¡¯t come to church when they know the Lord¡¯s Supper is being observed because they believe everybody else in the sanctuary is feeling a powerful religious experience and they are not, and they cannot take that sense of shame and failure.
Between these two extremes falls the middle way on the sacraments. Here is a good way to understand the middle way: What if I were to say to you that I have two tickets to the best new play on Broadway in New York City. Would you like to go? Well if you would, then fly to New York and I will meet you two weeks from Thursday in Grand Central Station under the great clock in the main hallway. So, you catch a flight from Seoul to New York City. You take a taxi from the airport into Manhattan. You go to Grand Central Station, you move into the great hallway, and you find the big clock. You¡¯re standing there, and it¡¯s 5:55p.m.5:56¡¦..5:57¡¦..5:59¡¦..6:00o¡¯clock,andhereIcomewiththetickets,justasIpromised. Now, did you do anything that forced me to show up with the tickets? No, I came because I promised I would come. I came in freedom because I indicated to you that I would be there. But what if you¡¯d said, ¡°I don¡¯t like Grand Central Station. I want to see Times Square,¡± and had gone to Times Square instead of Grand Central? We would have missed, wouldn¡¯t we? The sacraments are like that. God promises, ¡°If you will come to the baptismal font, if you will come to the table, I will meet you there.¡± And so in freedom God comes to the sacramental place because God promises that God will do so. But if we don¡¯t show up in the right place, we probably will miss the promised encounter with God. The sacraments are a combination of God¡¯s action and our faithful responsibility: the middle way on the sacraments.
4. The fourth thing that we ought to hold onto in worship is a connection between worship and mission, worship and justice. Sometimes we say that we come into worship and then we go out into the ¡°real world.¡± But as theologian William Willimon has indicated, that is actually backwards. When we come into worship, we are actually in the real world. In worship we see the world as God intends it to be, therefore participating in worship unmasks all of the broken places, the illusions and the idolatries out in the so-called ¡°real world.¡±
When I was a boy I worshipped in a little Presbyterian church out in the countryside away from the city of Atlanta. Our church was not air-conditioned; we didn¡¯t even have electric fans. We had what Americans call ¡°funeral home fans.¡± These are cardboard fans that are in the pews, donated to the church by funerals homes, and we wave them back and forth to give ourselves some relief from the heat. We were having the Lord¡¯s Supper one hot August Sunday. The windows of the church were raised up high to let in whatever breezes might be blowing. Funeral home fans were waiving back and forth. When the officers brought the trays of bread and wine back to the table, our minister was just about to put the lid on the bread tray when he said something that he had never said before. He said, ¡°Has everyone been fed?¡±
We got very quiet; nobody said anything. I wondered, as a child, if anybody would say, ¡°Yes you missed a whole pew back here,¡± but nobody said anything. He started to put the lid on the tray again, but he said in a very urgent voice, ¡°Has everyone been fed?¡± We got even quieter. Through the open window we heard a baby cry. We heard muffled human conversation. We heard a car start in the distance, a dog bark. In other words, through the window we heard the sounds of the world coming into our place of worship, a hungry world. We knew that this meal was not over till everyone had been fed. There was a connection between what we do in here in worship and our mission out in the world.
5. The fifth thing we ought to hold onto, in terms of worship, is that Christian worship is a community activity. When Christians gather to worship, if there are a hundred people in worship, these are not one hundred people who happen to be doing their private devotions in the same place. This is a community of people gathered for worship.
To understand worship as a community activity involves what might be called an ethic of worship. There are some hymns, I must admit, that I absolutely despise. I do not want to sing them and would prefer they never appear in a worship service in which I am a part. However if I open up the worship program and see that one of my despised hymns in the order of worship for the day, it is my Christian responsibility to sing that hymn with all of the power and vigor that I command because for someone sitting next to me in worship this may be the most significant form of their Christian worship. This person and I are bound together in baptism. I have an ethical responsibility to engage in parts of worship that are not my choice.

In the American context, many congregations are recognizing another implication of seeing worship as a community event, namely that a full Christian community includes our children. In baptism, we promise to nurture our children in the faith, and congregations are recognizing that this may mean including our children with the adults in worship. This is a challenge because bringing children into worship is not merely a matter of allowing children to sit in the pews while adults worship. Nor is it a matter of reducing the language of worship to a child¡¯s level. It is asking: What does it mean when a child actually worships? How do children pray? How do children sing? How do children listen to sermons? How do children participate in leadership? It means building a service of worship that includes the capacities of children.
As In indicated, other items could be added to this list of ¡°the old things¡± that we must hold on to, but in these we can perceive the essentials of Christian worship: a community of faith gathered in the presence of the Triune God m(and no other gods) in Word and sacrament and mindful of its mission to the world,

Something New
Now I would like to suggest some aspects of worship that I think are going to need to change in our rapidly transforming culture. If we are going to connect to the culture out there then worship is going to have to be modified in some important ways. Here are some suggestions of ways in which worship needs to change:
1. First, I think we need to rediscover and recover the intrinsic sense of drama that is authentically present in an active Christian worship. I¡¯m not talking about putting skits and dramatic episodes into worship. Some congregations are experimenting with those, but hat is not what I mean. What I¡¯m talking about, rather, is recovering the fact that worship itself is a dramatic action, that a typical order of worship on Sunday morning is a piece of theater in which the whole people of God act out the gospel. Many in or culture are bored by worship as we currently practice it and are hungry for worship in which something dynamic occurs. Sadly, many congregations have lost sight of the fact that the order of worship on Sunday morning is actually quite eventful: a story, a narrative, a dramatic story.
Here is how a typical order of worship can be told as a dramatic story.

We were walking along in the middle of our lives when suddenly the burning bush burst into flames and God was mysteriously present before us. In the presence of this awesome reality of God we broke out into songs of praise and awe. But in the middle of our song of praise and awe we realized who were we to be praising this awesome reality and we feel on our knees in penitence confessing our sins. When we¡¯d confessed our sins, this great and awesome God touched our lips with the hot coals of forgiveness and restored our relationship. Then this God spoke a new word to us in scripture and sermon and having heard this new word, we poured forth our gifts and our offerings. We offered our faith in the form of a creed. We offered our thanksgiving in the form of song. We offered our tithes, our money, our talents and gifts in the form of offerings. And this God received our offerings. But this God, not needing our offerings, set our little lobes and fishes onto the table of banquet, blessed them, and multiplied them, and then called us to the feast. When we gathered at the table, we celebrated the feast of thanksgiving with this god. And having celebrated the feast of thanksgiving, this God blessed us in the blessing and benediction and we moved out into this world to be the people of this God.

Now there is the story of a Sunday morning worship service. It¡¯s dramatic. One of the things we need to do is to figure out how in our particular setting each of the movements in that great drama can be lifted up to greater visibility and audibility. For example, one congregation where I worshipped made a great deal out of the gathering movement of worship. The first act in worship is when the people, in response to the summons of God, gather for worship. It goes all the way back to the psalms: ¡°Lift up your heads, O ye gates; be ye lifted up everlasting doors. The king of glory shall come in.¡± That is how worship begins: with a movement, a procession, a gathering of the people. Many congregations, however, do this in a very subdued and non-dramatic way. About the most that you see in many congregations is a procession of the clergy and the choir down the center aisle. Most of the time people simply come into the church, take a bulletin, and sit down in the pews; not very dramatic.
One congregation I know makes the gathering very dramatic. This is an Episcopal congregation in Brooklyn, New York. In the 1950s it had 1500 members (large for an American congregation), but the Episcopal Church changed, Brooklyn changed, the world changed, and it fell on hard times, so much so that it had only a few members in the 1970s. The Episcopal Bishop was about to close the doors of this church when West Indian immigrants moved into that part of Brooklyn. They brought with them African and Caribbean flavors, but an Anglican background, and they chose this congregation as their church. Today, there are 1500 hundred members again, most of them West Indians. They are doing the Book of Common Prayer but in a way no one would expect it to be done. One of the places where it becomes dramatically powerful is in the gathering. At the back of the church at the beginning of worship are the ministers, the priests, the choir, and many members of the congregation, all of them with tambourines. When the call to worship is sounded and the opening hymn begins, they begin dancing in a serpentine fashion down toward the front of the church, shaking the tambourines and gathering in praise for worship. It is impossible not to feel the energy move toward the front. Now that won¡¯t work in every setting of course, and congregations have to figure out what dramatic expression is appropriate in their setting.
Other congregations are much more subdued about drama, perhaps, but one dramatic gesture that is often employed concerns the reading of scripture. Instead of simply reading the scripture from the pulpit, the reader moved to the center of the congregation. The whole congregation stands up and faces the Bible, and the reader reads the scripture in the midst of the people.
The varieties of possible dramatic actions are almost infinite, but every congregation should ask, ¡°What are we doing at each step along the way of worship and how can we make that more visibly and audibly dramatic?¡±
2. The second change that is important in our time is for congregations to become more musically eclectic. Today¡¯s culture experiences God through music, sometimes as much as through the spoken word, and a wide variety of musical forms expresses the breadth of God¡¯s grace.
Many congregations think of church music on a spectrum: at one end is church music and at the other end is pop music, from Bach to rock. What they do is to draw a vertical sliver on the spectrum, saying, in effect, ¡°This is the kind of music we do. These are the hymns that are acceptable in our congregation.¡± What creative congregations do however is not to draw a vertical line but to draw a horizontal line. Above the line is excellence, below the line is trivia. There is excellent traditional hymnody and there is trivial traditional hymnody. There is excellent rock and praise music and there is trivial rock and praise music. What a congregation ought to do is ask, ¡°At any given point in an order of worship what is the best piece of music available to us that we can do on this particular occasion?¡± If a congregation asks that question honestly, the result will be, over time, a wide embrace of musical genres, a broad reach of musical instruments and styles. This is not constituency pleasing. We should not, for example, include one traditional hymn ¡°for the old people¡± and one praise song or contemporary music ¡°for the young people.¡± That would simply be a balancing act. Instead, congregations should ask, ¡°What¡¯s the best music available to us?¡± If that is the question, then congregations will employ a variety of different excellent musical styles over time in the congregation¡¯s life.
3.Thethirdchangeweneedtomakeistomovetheenergyofworshipawayfromtheclergyandthechancelandoutintothepeople,intothemainsanctuary,intothenaveofthechurch. One important part of making the sanctuary a place of energy is to make it a place of hospitality to the stranger. It is a hallmark of the contemporary generation that they expect to be greeted by name and gathered together with others like themselves, and an expression of hospitality that knows people personally and gathers them with others needs to be intentional on the part of the congregation. ¡°Am I welcome here?¡± is a question that people now bring to worship that they did not in previous generations, and this openness on the part of the Christian church needs to be made clear and evident.
Almost every congregation that I know anything about has ushers, but these ushers are often people who have ¡°drawn the short straw,¡± that is, they are the ones who are merely taking their turn to be the usher for the day. But in every congregation there are people who have the Holy Spirit charism, the Holy Spirit gift, of hospitality. Some people have it, some people don¡¯t. You know who they are in a congregation. These are the people who have the spiritual gift of being able to welcome the stranger. They are the ones who can greet people with the warm welcome of Christ, and they need to be chosen, called, and appointed as those exercising the hospitality of the church. Also, I know one church in the United States that tries to show hospitality by putting a jazz band on the front steps of the church an hour before worship on Sunday morning. They play music as if to say, ¡°There¡¯s a party for God inside and you are welcome to come.¡±
But there are other ways to provide energy in the sanctuary. To allow, for example, the people to have more of a voice, more of a role in worship, to have readings of scripture and responses and testimonies and prayers to be spoken not from the pulpit but offered out of the congregation becomes an important movement of the energy of the whole people of God.
4. The fourth change that need to make is to give more attention to the actual physical space of worship. If you are having someone as a guest in your home, you do everything you can to make your home into a beautiful place of welcome. It is strange therefore that sometimes we don¡¯t give attention to beauty in the house of God. Now this is not a matter of spending a lot of money decorating a sanctuary. It is a matter of appointing the sanctuary with signs that we are aware that a holy thing is happening in this place. Invite the congregation to create banners and textiles to be placed in the church on specific occasions. Think about the use of light and the making of the church into a warm and inviting place.
Now you¡¯ve probably not experienced this in Korea yet, but you may experience it in the coming generation. In the United States we have many congregations worshipping in a building that is too large for the congregation. They used to have members to fill all of the pews, but now they are much smaller. One of the problems of worship is people are scattered out, sitting in various places distant from each other. They can¡¯t hear each other pray or sing, and therefore worship becomes quiet, subdued, and even depressed. How to get them to sit together becomes an important challenge. I know some congregations have decided to do this with light, creating a circle of light around the front of the church so that when you enter into these large buildings, there is a sense of reverent darkness. You move through the darkness toward the place of light.
5. Finally the last change that I want to mention is perhaps the most important. There needs to be in our worship a palpable sense of the mystery of God at the center of our worship. As strange as it may sound, many people in our culture do not connect to worship because they do not experience the presence of God there.
Now in many ways this is the most difficult change to make, because you can¡¯t get your clergy staff or your worship committee together and say, ¡°We need to have a palpable experience of mystery in our worship.¡± The experience of mystery in worship is not ours to control, but is a gift of God¡¯s spirit. But we can realize how often we get in the way of this mystery, and perhaps the great challenge before us is to figure out how it is that we can step aside and allow the mystery of God to be felt.
There are a variety of ways in which the mystery of God is experienced these days. In the North American setting and I¡¯m not sure if this applies in Korea or not, one of the most powerful way
2009-06-15 17:17:44
121.xxx.xxx.119


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