I have been doing this pastoring thing for 4 years now. When I came here, I was convinced that I was going to shape worship into the four-fold pattern that is all the rage in liturgical renewal. I knew I would have a tough time especially with the "Table" portion of the service. We are now at the place where we celebrate the Holy Communion on the first Sunday of the month plus the major holy days. Occasionally we celebrate twice in a row (last we was the 1st and this week is Transfiguration). Rarely we get 3 celebrations in a row. I am enjoying our progress.
But my frustration continues to be with attempting to do 4-fold without doing the Table. I know many enjoy coming up with creative substitutes for the Lord's Supper, but for me there is no substitute. Either we do it or we don't. There's no having our cake and eating it too. Trying to make things 4-fold when they weren't just felt contrived and fake. So I began reading and thinking. Starting with 1 Advent we transitioned from 4-fold or Word & Table pattern to patterning our worship after Morning Prayer in the BCP. It is a loose adaptation, but I have found it to be very functional - especially on Sundays when the Holy Communion is not celebrated. Our pattern is now: (1) Confession; (2) Psalm; (3) Lessons; (4) Creed; (5) Prayers; (6) Benediction. When we celebrate communion we simply add the communion service between the prayers and the benediction just as you would if you were doing morning prayer with communion. So, here is our service for Transfiguration (it will take about 75 minutes):
The Confession
• Greeting/Welcome
LEADER: The Lord , our God, is holy.
PEOPLE: Come let us adore him.
• Confession/Pardon (for confession we do a moment of silence)
• Peace
The Psalm
• Opening Hymn: Let it Rise (ABS2 – 13): as written
• Psalm 99
LEADER: Open our lips, O Lord.
PEOPLE: And our mouths shall proclaim your praise.
LEADER: Praise the Lord our God and worship at his footstool.
PEOPLE: For the Lord our God is holy.
LEADER: The Lord is king.
PEOPLE: Let the peoples tremble!
LEADER: He sits enthroned upon the cherubim;
PEOPLE: Let the earth quake!
LEADER: The Lord is great in Zion. He is exalted over all the prophets
PEOPLE: Let them praise your great and awesome name.
LEADER: Mighty King, you love justice, you have established equity;
PEOPLE: You have executed justice and righteousness in Jacob.
LEADER: Praise the Lord our God and worship at his holy mountain.
PEOPLE: For the Lord our God is holy.
LEADER: Glory to the Father, and to the Son and to the Holy Spirit.
PEOPLE: As it was in the beginning, is now , and will be forever. Amen.
• Invocation
• Praise Medley
I See the Lord (MSPW – 31): as written
O Worship the King (STL – 64): 1,2,4
Glory in the Highest (ABS3 – 76): as written
The Lessons
• Prayer of Illumination:
• 1st Lesson: 2 Corinthians 3.12-4.2 & Children’s Sermon
• 2nd Lesson: Exodus 34.5-8, 29-35 & Anthem
• 3rd Lesson: Luke 9.28-43 & Sermon
The Creed (STL – 8)
The Prayers
• Prayer Medley:
Shine, Jesus, Shine (ABS – 120): v. 1, chorus, v. 3, chorus
Love Divine All Loves Excelling (STL – 507): 1,2,4
Turn Your Eyes Upon Jesus (STL – 327): chorus only
• The Collect (ALL)
ALL: All Glorious God, who before the passion of your only-begotten son revealed his glory upon the holy mountain: Give us, as we bask in the light of his glory, the strength to bear our cross, and be changed into his likeness, from glory to glory; through Jesus Christ our Lord, to whom with you and the Holy Spirit, be all honor and glory, now and forever. Amen.
• The Intercessions (PASTOR)
• The Lord’s Prayer (ALL)
• The Offering
The Holy Communion (for communion we do the full Eucharistic liturgy)
The Benediction
• Announcements
• Sending & Blessing
• Closing Hymn: Glory Be to God the Father (STL – 16): 1,4
Thursday, February 11, 2010
Tuesday, December 29, 2009
Epiphany
So, I assume we all made it through Advent and Christmas, and are gearing up for the first Sunday of the new year. If your church is anything like mine, you probably had to tolerate some of the incessant tendencies to bypass Advent and "jump the gun" straight on to Christmas. Examples from my congregation include the pressure to sing Christmas songs - especially "Joy to the World" and the two best-known "angel" songs - during Advent, and, despite my strong urging, the placement of the Christ-child in the manger by the decorating committee, such that the Messiah has seemingly come beginning on Advent 1 (and yet we sing "O Come, O Come Emmanuel" each week, without anyone noticing the disparity).
Still, I must say we do pretty well with the Advent readings and candle-lighting, and our Pastor preaches us through Advent well. And we do a bang-up job (in my humble opinion) with Christmas Eve, which for my third year here was effectively lessons and carols without it necessarily being named thus.
With the exception of our choir musical and children's program (held on Advent 3 and 4 respectively), which inevitably skip ahead, primarily due to available material, we did pretty well. And this year, I didn't even hear that much about song selection during Advent - perhaps my Pastor did and merely shielded me from it - which I have in the past: "Why aren't we singing Christmas songs?!?" ("We will.") "When?!?" ("Christmas Eve, and at least the two Sundays following.") [blank stare]
All that to ask, well, two things I suppose: 1) how'd it go for you in your local context?, and 2) how will you observe Epiphany (if at all)?
I ask because I gather that many of our churches are doing much better (and increasingly so) at observing Advent/Christmas, and even Lent/Holy Week/Easter/Pentecost, which is a move toward better observance of the liturgical calendar that we should celebrate.
But I also gather that holy days like Epiphany, Ash Wednesday, All Saints, and Trinity Sunday (etc) will be a much longer time coming. I'm not sure if it's just ignorance (in which case, we have some teaching to do) or actually resistance (in which case we have some teaching AND some persuading to do) that I sense. Chime in with your thoughts. Grace and peace!
Still, I must say we do pretty well with the Advent readings and candle-lighting, and our Pastor preaches us through Advent well. And we do a bang-up job (in my humble opinion) with Christmas Eve, which for my third year here was effectively lessons and carols without it necessarily being named thus.
With the exception of our choir musical and children's program (held on Advent 3 and 4 respectively), which inevitably skip ahead, primarily due to available material, we did pretty well. And this year, I didn't even hear that much about song selection during Advent - perhaps my Pastor did and merely shielded me from it - which I have in the past: "Why aren't we singing Christmas songs?!?" ("We will.") "When?!?" ("Christmas Eve, and at least the two Sundays following.") [blank stare]
All that to ask, well, two things I suppose: 1) how'd it go for you in your local context?, and 2) how will you observe Epiphany (if at all)?
I ask because I gather that many of our churches are doing much better (and increasingly so) at observing Advent/Christmas, and even Lent/Holy Week/Easter/Pentecost, which is a move toward better observance of the liturgical calendar that we should celebrate.
But I also gather that holy days like Epiphany, Ash Wednesday, All Saints, and Trinity Sunday (etc) will be a much longer time coming. I'm not sure if it's just ignorance (in which case, we have some teaching to do) or actually resistance (in which case we have some teaching AND some persuading to do) that I sense. Chime in with your thoughts. Grace and peace!
Friday, December 11, 2009
What Is A Sacrament Anyway?
Since the last General Assembly, we have talked here about collaborating to make some sacramental resolutions for the next General Assembly. Accordingly, I have been contemplating what resolutions we could make. This week I have encountered twice the claim that Nazarenes believe a sacrament is "an outward sign of an inward grace." This appeared in Dr. McGonigle's response in the new edition of Holiness Today, and in a curriculum piece I was examining for my youth group. I know this definition comes from the Book of Common Prayer, as Dr. McGonigle points out, but it is greatly shortened from what the BCP says. It leaves out what most of us would argue is the most important part, "and the means by which we receive the same."
I began looking to find out where the manual defines a sacrament. The Articles of Faith on Baptism and the Lord's Supper both affirm that the respective acts are indeed sacraments, but no where is there a definition of a sacrament. It occurred to me that perhaps this would be a great place to start for a group that calls themselves sacramental. How about a resolution to define what the Church of the Nazarene believes a sacrament is. I image a new article of faith to precede the articles on Baptism and The Lord's Supper, but perhaps that is not the best avenue. What do you all think? How do you define a sacrament?
"The Church of the Nazarene believes a sacrament to be an outward sign of an inward grace and the means by which we receive the same. Accordingly, a sacrament is both an act by which we remember, celebrate, memorialize, and proclaim the incarnation, crucifixion, resurrection, and future return of our Lord Jesus Christ, and at the same time is the ordinary means by which God extends to the recipient the grace provided to the world in the life, death, resurrection and return of our Lord Jesus Christ. We believe in two sacraments, ordained by Christ himself: Baptism and The Lord's Supper."
I began looking to find out where the manual defines a sacrament. The Articles of Faith on Baptism and the Lord's Supper both affirm that the respective acts are indeed sacraments, but no where is there a definition of a sacrament. It occurred to me that perhaps this would be a great place to start for a group that calls themselves sacramental. How about a resolution to define what the Church of the Nazarene believes a sacrament is. I image a new article of faith to precede the articles on Baptism and The Lord's Supper, but perhaps that is not the best avenue. What do you all think? How do you define a sacrament?
"The Church of the Nazarene believes a sacrament to be an outward sign of an inward grace and the means by which we receive the same. Accordingly, a sacrament is both an act by which we remember, celebrate, memorialize, and proclaim the incarnation, crucifixion, resurrection, and future return of our Lord Jesus Christ, and at the same time is the ordinary means by which God extends to the recipient the grace provided to the world in the life, death, resurrection and return of our Lord Jesus Christ. We believe in two sacraments, ordained by Christ himself: Baptism and The Lord's Supper."
Tuesday, November 03, 2009
Frequency of the Lord's Supper - I've been caught!
Folks, I need your help. Give me some good arguments for and against having communion at least once a month. The reason I've been given for NOT is because it's becoming too ritualistic. I need help to navigate this, and I know there are many of you who have great words of wisdom for me. ~Amy
Saturday, August 08, 2009
Classifying Worship
I just finished reading a paper by Lester Ruth (professor of liturgics at Asbury Theological Seminary) dealing with the categorization of worship (A Rose By Any Other Name: Attempts at Classifying North American Protestant Worship). He begins by discussing the problems with most popular labels such as “traditional,” “contemporary,” “blended,” “seeker sensitive,” “liturgical,” etc. The meat of the paper is the three questions he asks in order to classify protestant worship.
1) What story does worship tell?
He suggests two possibilities: personal-story and cosmic-story. Those churches who tell personal stories in their worship organize worship around “felt needs.” In this worship, planning might begin with a theme or a need and developed from there so that music, prayer, scripture, sermon, etc all revolve around this theme. Those church who tell the cosmic stories in their worship tend to organize worship around the story of salvation history, often beginning with a piece of the story (eg, creation, fall, incarnation, etc) and the service would develop from there. He also mentions that cosmic-story churches tend toward the church calendar and the lectionary.
2) Where is God’s presence?
Here, he contends churches answer in one of three ways: in the music, in the sermon, in the sacraments. This seems self-explanatory. Where do people expect God to “show up”? What is the most important part of the service? Which part of the service gets the most attention and preparation? Which part of the service is given the place of prominence in furniture, furnishings and equipment? When people “encounter God”, to what are they most likely to be referring?
3) Where is the ultimate authority for worship planning?
Ruth gives two possible options: “congregational” and “connectional.” In congregational churches it is most common that the pastor or some other local leader(s) sets the order, chooses the scriptures, decides if there will be a sacrament or not, determines how the sacrament will be celebrated. In connectional churches, the local church has very little say in such things. There is an official order and assigned readings. I have an acquaintance whose sole job is to view liturgical requests of parishes in a diocese and determine if the parish may or may not do a given thing in worship. There is, says Ruth, a third option. There are churches (he point out the United Methodist Church as an example) who are officially connectional, but are practically congregational.
As I read the article, I began asking myself two questions: (1) how would my congregation answer these questions and (2) how would I answer these questions.
1) What story do we tell? I would guess that before I came, this was a very personal-story church. However, since I have come, it is now much more toward a cosmic-story church. I like to start with the cosmic story and show how the cosmic story is our personal story and where our personal story fits within the cosmic story. I think this is the only one of the three questions asked by Ruth that a pastor has any immediate influence over.
2) Where is God’s presence? I don’t think this is a yes/no type question, but rather one of priorities. I think every church experiences God’s presence in each to differing degrees. In my church, I would say music is first, preaching is second, sacrament is third. For myself, I expect sacrament to be first, music to be second, and preaching to be third.
3) The source of authority? As Nazarene’s we are a cut and dry congregational authority. My people wouldn’t have it any other way. I, on the other hand, am not as sure. I am that way with many things, however. I don’t like to make up my own schedule of maintenance for my car, I want the Owners Manual to tell me what needs done and when. I just don’t know enough about cars to do it myself. I don’t like to make up my own workout routine (if I ever decide to work out!). I would much rather get a routine from someone who knows much more about exercise and physiology than I do. I think of worship in the same way. Very few pastors (myself included) have thought about and studied worship long enough and deep enough to really feel comfortable making my own liturgy. Worship is far too important to me to just do whatever.
I guess I am curious (1) how you would answer those questions for yourself and the church you either serve or in which you worship. (2) What comparing your responses and your church’s responses might reveal.
1) What story does worship tell?
He suggests two possibilities: personal-story and cosmic-story. Those churches who tell personal stories in their worship organize worship around “felt needs.” In this worship, planning might begin with a theme or a need and developed from there so that music, prayer, scripture, sermon, etc all revolve around this theme. Those church who tell the cosmic stories in their worship tend to organize worship around the story of salvation history, often beginning with a piece of the story (eg, creation, fall, incarnation, etc) and the service would develop from there. He also mentions that cosmic-story churches tend toward the church calendar and the lectionary.
2) Where is God’s presence?
Here, he contends churches answer in one of three ways: in the music, in the sermon, in the sacraments. This seems self-explanatory. Where do people expect God to “show up”? What is the most important part of the service? Which part of the service gets the most attention and preparation? Which part of the service is given the place of prominence in furniture, furnishings and equipment? When people “encounter God”, to what are they most likely to be referring?
3) Where is the ultimate authority for worship planning?
Ruth gives two possible options: “congregational” and “connectional.” In congregational churches it is most common that the pastor or some other local leader(s) sets the order, chooses the scriptures, decides if there will be a sacrament or not, determines how the sacrament will be celebrated. In connectional churches, the local church has very little say in such things. There is an official order and assigned readings. I have an acquaintance whose sole job is to view liturgical requests of parishes in a diocese and determine if the parish may or may not do a given thing in worship. There is, says Ruth, a third option. There are churches (he point out the United Methodist Church as an example) who are officially connectional, but are practically congregational.
As I read the article, I began asking myself two questions: (1) how would my congregation answer these questions and (2) how would I answer these questions.
1) What story do we tell? I would guess that before I came, this was a very personal-story church. However, since I have come, it is now much more toward a cosmic-story church. I like to start with the cosmic story and show how the cosmic story is our personal story and where our personal story fits within the cosmic story. I think this is the only one of the three questions asked by Ruth that a pastor has any immediate influence over.
2) Where is God’s presence? I don’t think this is a yes/no type question, but rather one of priorities. I think every church experiences God’s presence in each to differing degrees. In my church, I would say music is first, preaching is second, sacrament is third. For myself, I expect sacrament to be first, music to be second, and preaching to be third.
3) The source of authority? As Nazarene’s we are a cut and dry congregational authority. My people wouldn’t have it any other way. I, on the other hand, am not as sure. I am that way with many things, however. I don’t like to make up my own schedule of maintenance for my car, I want the Owners Manual to tell me what needs done and when. I just don’t know enough about cars to do it myself. I don’t like to make up my own workout routine (if I ever decide to work out!). I would much rather get a routine from someone who knows much more about exercise and physiology than I do. I think of worship in the same way. Very few pastors (myself included) have thought about and studied worship long enough and deep enough to really feel comfortable making my own liturgy. Worship is far too important to me to just do whatever.
I guess I am curious (1) how you would answer those questions for yourself and the church you either serve or in which you worship. (2) What comparing your responses and your church’s responses might reveal.
Wednesday, July 22, 2009
Church History in Fiction
A question for all you readers - help me out here: are there any *good* novels (whether a series, or individual works by individual authors) about the history of the Christian Church?
I'm not talking about "(Christian) historical fiction," a la Francine Rivers, but rather, something more along the lines of what Steven Pressfield does with ancient Greece in several of his novels (Tides of War, Gates of Fire, etc), or what Susan Howatch does with the recent history of the Church of England in her "Starbridge" series (Glittering Images, Mystical Paths, etc - six books in all), or even sort of what Umberto Eco does with medieval monastic life in The Name of the Rose - make the historical narrative come alive in Story in a way that scholarly texts never quite (and simply cannot) accomplish.
If there is a striking absence of such novels - rather than it just being my own ignorance - then as a student of literature, I have to ask, why? The history of Christianity is fascinating, full of all the things that make novels great - right? Intrigue, deception, corruption, sex, violence...it's all there.
So. Do you know of any such books that fill the bill? I can think of several worthy examples of biblical historical fiction (Anita Diamant's The Red Tent; even Walter Wangerin's Jesus: A Novel isn't too bad), but what about church history? A novel set amidst the backdrop of the early church, or the councils of Nicea or Chalcedon, or the Iconoclastic controversies of the 8th and 9th centuries, or the Great Schism, or the Reformation - I mean, if it was well-researched and well-written, wouldn't that be fantastic? Those seem like worthy time periods for fictional treatment, and could potentially make the required reading for an undergrad church history course MUCH more exciting.
Finally, if you haven't read Steven Pressfield's The War of Art, DO. IT. RIGHT. NOW.
I'm not talking about "(Christian) historical fiction," a la Francine Rivers, but rather, something more along the lines of what Steven Pressfield does with ancient Greece in several of his novels (Tides of War, Gates of Fire, etc), or what Susan Howatch does with the recent history of the Church of England in her "Starbridge" series (Glittering Images, Mystical Paths, etc - six books in all), or even sort of what Umberto Eco does with medieval monastic life in The Name of the Rose - make the historical narrative come alive in Story in a way that scholarly texts never quite (and simply cannot) accomplish.
If there is a striking absence of such novels - rather than it just being my own ignorance - then as a student of literature, I have to ask, why? The history of Christianity is fascinating, full of all the things that make novels great - right? Intrigue, deception, corruption, sex, violence...it's all there.
So. Do you know of any such books that fill the bill? I can think of several worthy examples of biblical historical fiction (Anita Diamant's The Red Tent; even Walter Wangerin's Jesus: A Novel isn't too bad), but what about church history? A novel set amidst the backdrop of the early church, or the councils of Nicea or Chalcedon, or the Iconoclastic controversies of the 8th and 9th centuries, or the Great Schism, or the Reformation - I mean, if it was well-researched and well-written, wouldn't that be fantastic? Those seem like worthy time periods for fictional treatment, and could potentially make the required reading for an undergrad church history course MUCH more exciting.
Finally, if you haven't read Steven Pressfield's The War of Art, DO. IT. RIGHT. NOW.
Thursday, July 16, 2009
Naming the Seasons
All this talk about a Nazarene Book of Worship got me thinking about conversations I've had recently about the various names for the seasons, particularly the seasons that follow Christmastide and Eastertide. So I was wondering, what your church celebrates and why?
A) The Season of Epiphany/Pentecost
B) The Season after Epiphany/Pentecost
C) Ordinary Time
D) Other: _________________________
E) Nothing -- we don't do the season thing
A) The Season of Epiphany/Pentecost
B) The Season after Epiphany/Pentecost
C) Ordinary Time
D) Other: _________________________
E) Nothing -- we don't do the season thing
Wednesday, July 08, 2009
Book of Worship Ideas
The previous post was about general assembly generally. In the discussion, the main thing to arise was the possibility of a Book of Worship. I thought a separate thread for that would be helpful. Please continue the Book of Worship discussion here.
Thursday, July 02, 2009
General Assembly rundown...
Just thought I'd put together a quick post and paste in a few of the legislative items that pertain to the theological, liturgical and sacramental life of our church (and some that I simply find interesting). Discuss the relative merits of these actions in the comments; personally, I'm more encouraged than not, but I was disappointed by a few "non-action" actions...but hey, there's always next time.
- The delegates voted to accept the report of the International Church Committee's report with a strong vote, authorized the creation of a global Manual that would be streamlined in comparison to recent Manuals. The global Manual would consist of the Foreward, and Parts I, II, and III of the current Manual. It would also includes parts of Manual sections 100, 200, and 300 that are global in scope, retaining the universally appropriate polity and principles. The other parts of the current Manual would be adapted by the different regions to fit specific cultural contexts and would function as a "regional Manual policy handbook." The change authorizes a Global Manual Advisory Council that would give final approval to changes made by the regions to the handbook portions.
- Voted that gender inclusive language be used in church publications, including the Manual, and in other public language of the church, but that language changes must not be applied to scriptural quotations or references.
- Added a new paragraph on Christian compassion to Manual section "A. The Christian Life." The new paragraph states in part that "throughout the Bible and in the life and example of Jesus, God identifies with and assists the poor, the oppressed, and those in society who cannot speak for themselves. In the same way, we, too, are called to identify with and enter into solidarity with the poor."
- Adopted a new paragraph on "Creation Care" that will be added to the resolutions section of the Manual. It states in part that the church "accepts the individual and collective responsibilities" of Christians to "exhibit the stewardship qualities that help preserve [God's] work."
- Voted to refer to the Nazarene Future Commission a resolution that would have resulted in one ordained order and eliminated the Deacon track.
- Adopted a new paragraph on "Wellness" that will be added to the resolutions section of the Manual. It affirms health and exercise, makes a distinction between obesity and gluttony and discourages gluttony.
- Voted to refer to the Board of General Superintendents the resolution that would have made the sacrament of Christian Baptism a requirement for membership.
- Voted to refer to the Board of General Superintendents the Article of Faith on Holy Scripture.
- Modified Article of Faith I, The Triune God, by describing God as creator, sustainer, and one who is holy, love, and light.
- Modified Article of Faith XI, The Church, by defining the mission of the church as "making disciples through evangelism, education, showing compassion, working for justice, and bearing witness to the kingdom of God."
- Voted to refer Article of Faith VI, Atonement, for a comprehensive study with particular attention being given to including, within the article, references to the love of God as a motivating faction in the atonement and broader references to other aspects of the atonement.
- By a strong vote modified Article of Faith X, Entire Sanctification. Renamed the article "Christian Holiness and Entire Sanctification." Clarified the meaning of entire sanctification by describing it as a work of God which transforms believers into the likeness of Christ. Emphasized that transformation occurred through the Holy Spirit both instantaneously in initial sanctification, entire sanctification, and glorification and in a continuing perfecting work of the Holy Spirit.
- Voted to amend Manual paragraph 413.11 to encourage pastors "to move toward a more frequent celebration of the Lord's Supper."
- Adopted a new liturgy for the Organization of a Local Church, Manual paragraph 801.
- Edited the liturgy on the Baptism of Infants or Young Children, Manual paragraph 800.2 by defining Christian baptism for the infant: "Christian baptism signifies for this young child God's acceptance within the community of Christian faith on the basis of prevenient grace. It anticipates his/her personal confession of faith in Jesus Christ . . . Baptism also signifies the acceptance of this child into the community of Christian faith."
MED524 (Frequecy of the Lord's Supper) Adopted!
According to www.gacorlando.com, MED524 dealing with the frequency of the Lord's Supper was adopted today at General Assembly. The new statement will read:
"... Acknowledging John Wesley's advice that elders should "administer the Supper of the Lord on every Lord's day," and recognizing that a weekly celebration of the Lord's Supper was the New Testament and historic norm, we encourage pastors to see quarterly administration as a bare minimum. We further encourage them to move toward a more frequent celebration of this means of grace..."
Thanks to Br. Todd and the SW Indiana District, as well as JB and the Minnesota District for sponsoring this resolution and working toward a more sacramental alignment with the one, holy, catholic, and apostolic Tradition to which we belong.
"... Acknowledging John Wesley's advice that elders should "administer the Supper of the Lord on every Lord's day," and recognizing that a weekly celebration of the Lord's Supper was the New Testament and historic norm, we encourage pastors to see quarterly administration as a bare minimum. We further encourage them to move toward a more frequent celebration of this means of grace..."
Thanks to Br. Todd and the SW Indiana District, as well as JB and the Minnesota District for sponsoring this resolution and working toward a more sacramental alignment with the one, holy, catholic, and apostolic Tradition to which we belong.
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