Watch Your Language: Part Four

Like a freeway losing a lane, a word can narrow. Its meaning can contract and taper down. Somewhere along the line, that happened to the word worship. For many Christians, it has come to mean almost the same thing as singing to God in a church meeting: “After worship, the pastor spoke.” Or when we say worship, we may mean the meeting itself: “We worship at 10:45 a.m.”

Worship: Its Meaning Matters

Because we so often hear worship used to mean music or meeting, we may ask: Does that even matter? It does, because we can easily read those narrowed meanings back into the Bible, our standard for what we believe and do. The New Testament mentions singing and music perhaps a half-dozen times in connection with Christians gathering. But—and this may come as a surprise—the word worship does not appear in those verses. Nor does the New Testament say worship is the reason for meeting together.

Can we worship through singing? Yes. Should worship take place when we meet? Of course. But the New Testament does not confine worship to the gathered church. Biblical worship also extends into every corner of our involvement in the scattered church. If we worship only in gathered-church mode, then worship narrows to only about one percent of our waking hours.

Bible Words for Worship

Four main words in the Greek New Testament sometimes get translated into English as worship.  Those words also appear in our Bibles as kneel, bow, (or prostrate), serve, and minister. It follows that worship may take many different forms. For example, the prophets and teachers in the church at Antioch worshiped as they fasted and prayed (Acts 13:1-2). The women at the empty tomb worshiped by holding onto Jesus’ feet (Mt. 28:9). Jacob, says the writer of Hebrews, “worshiped as he leaned on the top of his staff” (Heb. 11:21). None of these examples of worship took place in what we call a church service.

The Old Testament, right from the start, began using a full-width, multi-lane, Hebrew word for worship.  The verb AVAD (and its noun AVODAH) are translated as worship, work, and serve. For example:

• God to Moses: “When you have brought the people out of Egypt, you will worship [avad] God on this mountain” (Ex. 3:22).
• “You shall work [avad] six days . . . .” (Ex. 34:21).
• “. . . choose for yourselves this day whom you will serve [avad]. . . . But as for me and my household, we will serve [avad] the Lord" (Josh. 24:15.) (Emphases added.)

To us, work and worship may seem unrelated, as different as land and sea. How, then, can the same Hebrew word describe both? What connects the two? The link is that third meaning of avad: to serve.  Both worshiping and working are ways in which we serve God. This means I can offer my daily work—paid or unpaid—to God as service/worship he accepts.

How Can Work be Worship?

“But how,” you may be asking, “can I actually offer my work to God as worship. My work seems so—well—ordinary. So earthly.” True, our culture and perhaps even our church traditions can condition us to think our work has zero spiritual value.

Old Covenant worship centered in the Tabernacle and then in the Temple. There, the people brought animals and cakes made of grain to place on an altar. So the essence of worship back then involved offering sacrifices in a particular place. Because Jesus made the ultimate sacrifice for our sins on the cross, we no longer worship God by bringing him bulls or birds. Today, we worship by offering sacrifices of another kind.

The writer of Hebrews explains: “And do not forget to do good and to share with others, for with such sacrifices God is pleased” (Heb. 13:16). Ponder on that for a moment. Doing good. Sharing with others. Those are “sacrifices.” And such sacrifices “please God.”

Now stop and think about your work—paid or not. Does it help to provide products or services that do good for others? Does it supply you with the means to share with others? In his book, Work: The Meaning of Your Life, Lester DeKoster says, “Work is the form in which we make ourselves useful to others.” And typically, our work actually does require us to sacrifice—giving up our own time, comfort, and pleasure to serve others with what we produce.

Offering Your Body in Worship

Your physical body becomes a major part of New Covenant offering. As Paul urges, “offer the parts of your body to him [God] as instruments of righteousness” (Rom. 6:13). And again, “offer your bodies as living sacrifices, holy and pleasing to God — this is your spiritual act of worship” (Rom. 12:1). Whatever your work, you do it with your body—hands, brain, feet, eyes, ears, and so on. As your body and all its parts work in faith, hope, and love—doing good and sharing with others—that work becomes your “spiritual act of worship.”

“But wait,” someone may object, “I can’t always be thinking about God while I work. I drive a bus. My mind must focus on my passengers and the traffic around me.” The good news is that offering your work to God as worship does not require you to consciously think or feel excited about him every second. As Jesus told the woman at the well, the Father is looking for those who worship him “in spirit and in truth.” While your work demands the full attention of your mind, your spirit--energized by the Holy Spirit--can continue in unbroken fellowship with God.

Talk about truth that transforms! Suddenly, when you realize you may worship as you work, that narrowed word worship suddenly widens. Work now becomes God’s good gift (click here for brief video). Work is now something to love rather than hate. If we have come to God through faith in Christ, we can stop hating Mondays and start looking forward to them. This lets worship out of its narrow space in a “Sunday box.” Worship on Sunday, yes, and on every other day of the week--including workdays.

Participatory Church Music Choice

Church music—a topic sure to stir lively back-and-forth—came up just before we said our farewells at a recent men’s retreat. I suggested that those in church congregations should have a voice in choosing the songs. Others doubted that could work. But we had run out of time, leaving no opportunity for further discussion. So I returned home praying and thinking about how to make music selection participatory in a shared-church context.

Most importantly, does the New Testament support making song choice participatory? In I Cor. 14, Paul clarifies the right use of spiritual gifts in a church meeting. In v. 26 he opens the door for anyone to bring a song to the assembly: “When you come together, everyone has a hymn. . . .” (NIV). “Has” translates a Greek word that can mean having something to share with others. Paul knew God had given his Holy Spirit to each Christian for the benefit of everyone. Back then, one-anothering reached even to mutually selecting songs to sing as they gathered.

But can we realistically let people in 21st century church settings take part in music selection? No one wants to return to the so-called “worship wars” that pitted organs against guitars and hymns against contemporary choruses. Above all, we should aim for the unity Jesus prayed for in John 17.

Drawing on my years of experience both on the platform and in the pew, I will propose a way to include the congregation in picking the music that should actually encourage unity. What follows are merely suggestions. I hope they will trigger further discussions and even better ideas.

Adopt Criteria for Congregational Songs

If people are going to participate in choosing music, they will need some pointers about what does and does not fit. Qualified church leaders could set forth and teach how to apply a few standards for song-selection. For example:

1. Theology. Are the lyrics of the song biblically sound? Does a song name Jesus or another member of the Trinity? Some songs lack any clear reference to the Lord. (Old song example: “Bringing in the Sheaves.”) Others might be sung to a boyfriend or girlfriend. (New song example: “In the Secret.”)

2. Vocabulary. Will the congregation easily understand what the words mean? (Old hymn: “Here I raise my Ebenezer,” does not connect, at least not without a lot of explanation.) Does the song repeat words and phrases to the point of producing mind-numbing repetition? (Contemporary chorus: I recently sat in a church meeting where much of one song consisted of “na-- na-- na na na.”)

3. Melody. Is the song singable to those in the congregation? Do intervals, syncopation, difficult rhythms, notes too high or low, or other characteristics put the piece out of reach of non-musicians?

The benchmarks should be few and easily grasped. Once leaders have adopted them, they should occasionally present and explain them to the congregation.

Provide a Way for Anyone to Suggest a Song

The church bulletin could include a simple form inviting people to nominate songs for congregational singing. The form could ask for the song title and the author (to prevent confusion over identical song titles). Space could be provided for briefly stating why the one suggesting it finds the song meaningful—perhaps God used it in calling them to Jesus or in their subsequent spiritual growth. The form should also make it clear that the suggestion will be reviewed and that filling out the form does not guarantee the song will be used.

Appoint Short-Term Task Groups to Review Song Suggestions

The completed song-suggestion forms could go to a small task group. To guard against this group becoming an entrenched power bloc, its members should serve for only a short time—perhaps two or three months, followed by another group. Each could include a younger member, an older member, and someone from the church’s music team. This group would evaluate each suggestion, asking whether it meets the church’s song-selection criteria.

Forward Approved Song Titles to the Pastor and Music Team

Songs that qualify could be passed along to the platform leaders. As the number of congregationally selected song suggestions grows, those leaders could select from the pool those that fit what they might need for any particular meeting. When appropriate, the song-selector’s reason for choosing it might be shared with the congregation.

The Pluses for Such a Plan

Something along the line of what I am proposing would offer several benefits:

1. Choice and Oversight. It would allow the congregation to participate and their leaders to oversee in the ministry of musical decision-making. Not everyone’s favorite classic hymn or contemporary chorus belongs in the Sunday-morning repertoire. Nor should musicians on the platform hold a song-selection monopoly

2. Old Songs and New. Because everyone would have opportunity to take part, the Sunday morning songs would include recent compositions (such as “There is a Redeemer” or “The Potter’s Hand.”) as well as musical treasures from the past (e.g., “It Is Well with My Soul,” or “To God Be the Glory”).

3. Across Generations. Such a plan would permit everyone, from children to seniors, to participate in the song-selection process. As a result, the music would reflect the life of the church body and not simply the tastes of one music leader or team. Older and younger generations could learn from and come to appreciate what each has to offer.

What do you think? Would a process something like this one increase participation your church? What changes might you suggest?

Shared-Church Singing

“The lack of participatory music in daily American life is a major obstacle to our well-being.” So writes  Ethan Hein in a 2014 blog. “We in America tend to place a high value on presentational music created by professionals,” says Hein, “and a low value on participatory music made by amateurs.”

Hein’s article does not discuss church music. But can his diagnosis of this missing element in American music shine light on the state of singing in our Sunday gatherings? Would you call the music in your church mostly “presentational” or “participatory”? My own experience in churches over the past few decades points to a “lack of participatory music” in congregational singing. But why? Let me suggest two reasons—reasons relating to the people in the pews (or chairs) and to those on the platform.

The Pews

I believe that when we gather as Christians the New Testament puts a priority on one-anothering. So, yes, I confess to looking around during “worship time” to see whether that’s happening. In doing so, I watch mouths. Typically, in half or more of the people, I see lips moving. Even though I sit within earshot, I usually can’t hear what—or if—they are actually singing. In the rest of the people, I see lips remaining sealed.

To my way of thinking, neither lip-syncing nor lip-sealing counts as real singing. What, I ask myself, explains what I see? Are people today unwilling to sing? Unable? No, because when songs like “Amazing Grace” or “Lord, I Lift Your Name on High” come along, sealed lips open and nearly everyone sings with audible voices. Why, then, the lack of heartfelt participation with so many other songs? Too often, stifled voices apparently result from unsingable songs. Songs written for musicians to perform can easily outdistance the musical reach of those in the typical congregation.

The Platform

Another reason for the “lack of participatory music” in church gatherings comes from up front. First, the “worship team” has probably rehearsed that Sunday’s songs several times during the scheduled practice time. Most likely no one in the congregation has had the time or opportunity to master the melodies, intervals, cadences, and pauses.

Second, someone on the platform has chosen what to include in the musical menu for the meeting. This song-selector (as each of us does) will have selected music that suits his or her musical tastes. So, week in and week out, the decision-making on the music is non-participatory. Again, the congregation has no voice in this.

Third, those on the platform hold a monopoly on the microphones. Any sound from the stage—whether voice, drums, guitar, or keyboard—can be boosted to a volume that will overwhelm even the strongest unamplified voice coming from the pews. Some musicians on the platform wear earphones to hear each other. Hearing the congregation, on the other hand, often appears to be secondary or even irrelevant.

Corporate Singing in the New Testament

The New Testament says very little about music in Christian gatherings. So, when it does address the subject, we need to pay careful attention. Two verses speak clearly to the matter of Christians singing in community.

• Eph 5:19. “Speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord.”
• Col 3:16. “Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God.”

Both verses put signing in the context of of one-anothering. Through “psalms, hymns, and spiritual songs,” we are to “speak to one another.” Those same musical genres show up in the Colossians verse that says to “teach and admonish one another.” Both verses link this kind of singing with making music “to the Lord” or “to God.” In one-anothering—even our musical one-anothering—we obey Jesus’s new command (John 13:34-35). And he himself said that by obeying him we show our love for him. In this way, our one-anothering becomes worship.

But, of course, to speak, to teach, and to admonish one another in song requires that we hear each other. Neither lip-syncing nor lip-sealing permits listening to one another. Nor can we hear each other if the amplified sound from the stage overpowers all voices from the congregation. In a blog, Jordan Richmond wrote: “I attended a church service . . . and felt almost assaulted by the sound (around 90-95 db).” And John Stackhouse, in a Christianity Today article asks: " Why does everything every Christian musician performs nowadays seem to require high amplification?"

Why Do We Gather?

By noting why we should not give up meeting with other Christians, the writer of Hebrews indirectly explains why we should gather: to “spur one another on toward love and good deeds” and to “encourage one another” (Heb. 10:24, 25). Notice—again—the twice-repeated reason given for meeting together: one-anothering.

In concerts, we rightly expect presentational music. We go to enjoy hearing talented artists perform. But in our regular church meetings, the New Testament calls us to gather for another purpose--to build up and strengthen each other. This one-anothering purpose calls for participatory music. In this way, the Body of Christ "builds itself up in love, as each part does its work" (Eph. 4:16).

Practical Action Steps

What can a church do to make its music less presentational and more participatory? Let me offer three suggestions. Perhaps you can add others in the comment box:

1. Give the congregation a voice in choosing the songs. Paul’s instructions for church meetings in Corinth imply that those present could participate in song-selection (I Cor. 14:26).

2.  Have two musical leaders—one for the congregation and one for the musicians. In Curing Sunday Spectatoritis, I include an interview with a pastor whose church does just that: “The band leader focuses on the musicians (repeating a verse or adding a chorus). The congregational leader focuses on the congregation to make certain people are connecting and singing.”

3. Consider relocating the music team. In Trinity in Human Community, Peter Holmes describes what Christ Church Deal, UK, did to shift the focus back to one-anothering. “We moved the worship band to the back of the congregation, requiring each person to proactively visualize worshipping Christ in relationship rather than continue to be passively ‘led’ in worship by the singers and musicians. This change has also allowed the singers and musicians to be more part of the body of worshippers (e.g. on the same level, rather than at the altar or on stage in front of everyone).”