Charismatic sacrament, charismatic liturgy

Charismatic Christians consider “praise and worship songs” to be, in effect, sacramental, bringing worshippers into the presence of God.  So observes Matthew Sigler, who supports this tradition.  Furthermore, he says, the music and other features of contemporary worship, as the Charismatics devised it, unfolds in a specific sequence according to a theological model.  That is (in my words), it is liturgical.  Problems come, he says, when non-Charismatic Christians lift this music and these worship practices outside of their original context, borrowing them while leaving behind the theology and “pneumatology” that goes with them.

So worship implies a theology, and theology is embodied in worship.  And you can’t just mix and match.  It’s illuminating to hear this from a Charismatic perspective.  And it is both illuminating and ironic to hear an advocate of  contemporary worship (because of his Charismatic theology) agree with us advocates of traditional liturgy (because of our Lutheran theology).  The link and an excerpt after the jump. [Read more...]

And now, the worship DJ

Trying to be “contemporary,” as in contemporary worship, requires hitting a moving target, since, by definition, what is up to the minute changes every minute.  This is especially true when it comes to pop culture, which depends for its commercial success on spinning out fashions that rapidly go in and out of style.  And what is “out” becomes looked down upon even more than it was considered cool a few months ago.  (In contrast, what is “classic” never goes out of style.)

So what are churches that want to feature contemporary music supposed to do? Michelle Boorstein of The Washington Post writes about a congregation that has gotten rid of its praise band and brought in a DJ.  Read about it after the jump, but here is the killer quote:

And to people younger than 30, the drums and electric guitars of the contemporary rock that dominates much of American Christianity are not only not edgy, “but for them, it’s like singing hymns,” [DJ Hans] Daniels said. “Why does the music you worship to and jam out to have to be completely separate?”

How would you answer that question?

And let’s test the premise:  Those of you who go to dance clubs, do you really want that same kind of music in church?  Wouldn’t you find that embarrassing? [Read more...]

The Juvenilization of American Christianity

The latest issue of Christianity Today has a brilliant cover story that accounts for much of what we see in American churches today.  A century and more ago, many Protestant churches adjusted their worship and their ministries to accord with something that at first was quite separate:  the revival meeting.  (My historical parallel.)   Now churches have adjusted their worship and ministries to accord with another separate activity:  youth group!  But, of course, there is more to it than that.  From the article by Thomas E. Bergler [subscription required, but here is the opening]:

The house lights go down. Spinning, multicolored lights sweep the auditorium. A rock band launches into a rousing opening song. “Ignore everyone else, this time is just about you and Jesus,” proclaims the lead singer. The music changes to a slow dance tune, and the people sing about falling in love with Jesus. A guitarist sporting skinny jeans and a soul patch closes the worship set with a prayer, beginning, “Hey God …” The spotlight then falls on the speaker, who tells entertaining stories, cracks a few jokes, and assures everyone that “God is not mad at you. He loves you unconditionally.”

After worship, some members of the church sign up for the next mission trip, while others decide to join a small group where they can receive support on their faith journey. If you ask the people here why they go to church or what they value about their faith, they’ll say something like, “Having faith helps me deal with my problems.”

Fifty or sixty years ago, these now-commonplace elements of American church life were regularly found in youth groups but rarely in worship services and adult activities. What happened? Beginning in the 1930s and ’40s, Christian teenagers and youth leaders staged a quiet revolution in American church life that led to what can properly be called the juvenilization of American Christianity. Juvenilization is the process by which the religious beliefs, practices, and developmental characteristics of adolescents become accepted as appropriate for adults. It began with the praiseworthy goal of adapting the faith to appeal to the young, which in fact revitalized American Christianity. But it has sometimes ended with both youth and adults embracing immature versions of the faith.

via When Are We Going to Grow Up? The Juvenilization of American Christianity | Christianity Today | A Magazine of Evangelical Conviction.

Bergler goes on to document how that happened, including the larger cultural trend of American adults in general becoming more like adolescents.  The cover story  (who can identify who is pictured on the cover?) includes some responses by a megachurch pastor, a researcher, and a cultural critic (David Zahl of Mockingbird.com), all of whom say that Bergler’s thesis is basically right (though Zahl, being a Lutheran fellow-traveler, issues some caveats about definitions of spiritual “maturity”).

The article is adapted from Bergler’s new book on the subject: The Juvenilization of American Christianity.  It is a ground-breaking analysis, one of those explanations that accounts for virtually all of the phenomena and  that seems so obvious, once you hear it, though you had never thought of it before.

 

Auden on modern liturgies

A letter from the late poet W. H. Auden to his pastor, on the occasion of the church–St. Mark’s Episcopal in New York City–adopting a more modern liturgy:

77 St Mark’s Place
New York City 3

Nov. 26th [year not given]

Dear Father Allen:

Have you gone stark raving mad? Aside from its introduction of a lesson and psalm from the O.T., which seems to me admirable since few people go any more to Mattins or Evensong, the new ‘liturgy’ is appalling.

Our Church has had the singular good-fortune of having its Prayer-Book composed and its Bible translated at exactly the right time, i.e., late enough for the language to be intelligible to any English-speaking person in this century (any child of six can be told what ‘the quick and the dead’ means) and early enough, i.e., when people still had an instinctive feeling for the formal and the ceremonious which is essential in liturgical language.

This feeling has been, alas, as we all know, almost totally lost. (To identify the ceremonious with ‘the undemocratic’ is sheer contemporary cant.) The poor Roman Catholics, obliged to start from scratch, have produced an English Mass which is a cacophonous monstrosity (the German version is quite good, but German has a certain natural sonority): But why should we imitate them?

I implore you by the bowels of Christ to stick to Cranmer and King James. Preaching, of course, is another matter: there the language must be contemporary. But one of the great functions of the liturgy is to keep us in touch with the past and the dead.

And what, by the way, has happened to the altar cloths? If they have been sold to give money to the poor, I will gladly accept their disappearance: I will not accept it on any liturgical or doctrinal grounds.

With best wishes

[signed]

W.H. Auden

HT: Meghan Duke and Joe Koczera

Auden is not referring to “contemporary worship,” of course, just the folky trendiness of modern-language liturgies (think Catholic folk masses as opposed to the Tridentine Mass; Lutheran Worship, as opposed to The Lutheran Hymnal, though not nearly so much).  I believe this letter dates from 1968 and probably refers to some of the trial orders of worship that would lead up to the 1979 version of the Book of Common Prayer.  Still, what we now know as contemporary Christian worship arguably had its theological beginnings in the worship innovations of these liturgical churches, which adopted the principles of being community-centered, using modern music, and being culturally relevant.

Auden was arguably the greatest poet in English in the generation after T. S. Eliot.  Whereas Eliot, born in St. Louis, gave up his American citizenship to become a naturalized British subject, Auden did the reverse, giving up his British citizenship to become an American.  Both had been known for cutting edged bohemian radicalism and then converted to Christianity.  I suppose I should also say that Auden, who was open about it, was gay, though I haven’t run across anything where he justifies his sexual orientation.

There is much good material here:  his rejection of the notion that liturgical worship is undemocratic; his defense of archaic language; his point that the liturgy is supposed to connect us with the past and with the dead, his exhortation “by the bowels of Christ.”

http://greesons.typepad.com/.a/6a0120a679bde1970b0120a85249c2970b-800wi

A new liturgy

The rumor has been going around that this new liturgy will be replacing Divine Service One in the Lutheran Service Book.   It dates, though, from April 1.  That is to say, April Fool’s Day.  (HT:  Todd Wilken.)  Still, I suspect this order of service will inspire both outrage and the desire to adopt it:

OUR SERVICE
Setting One

GREETING AND AFFIRMATION

A MEDLEY OF MOOD-SETTING SONGS is sung. Stand spontaneously during the final Guitar Solo
The sign of applause may be made by all in gratitude to the PRAISE BAND.

P.    Good Morning!

C.   Good Morning.

P.    Aw, come on now. Say it like you mean it. Good Morning!

C.    Good Morning!

P. Give yourselves a hand.
Applause

MESSAGE

Silence for Preparation of the Power Point Projection.

P.    Let’s lift our hearts to God in prayer.

A MOOD-SETTING MELODY is played quietly in the background. This MELODY continues through the prayer and for 2 minutes into the MESSAGE. It begins again 2 minutes before the end of the MESSAGE.

The Pastor speaks an EXTEMPORANEOUS PRAYER.
P. Lord, we just want to thank you…

…because You’re an awesome God. And all God’s people said…

C.    Amen.

P.   Aw, come on now. Say it like you mean it.

C.  Amen!

A RELEVANT, GENERALLY INSPIRING MESSAGE is spoken by the Pastor, as well as a series of ANNOUNCEMENTS AND PROMOTIONS, concluding with another EXTEMPORANEOUS PRAYER.

MORE AWESOME MUSIC

A MEDLEY OF INCREASINGLY UPBEAT SONGS is sung. Standing Ovation

P.    Have a great week everybody!
Applause

P.   Aw, come on now. Clap like you mean it!

Applaud until the Pastor smiles and signals to stop.

P.  Give yourselves a hand.

The revised Roman Catholic liturgy

When we lived in Wisconsin, my wife taught at a Catholic school, which occasionally would hold mass.  This also led to friendships which occasionally took us to wedding and funeral masses.   I had thought that going to a Roman Catholic service would at least mean taking in some high church liturgy.  But more often than not, it meant folky guitars, praise songs even worse than those of Protestants, and flat sounding modernizations of liturgical language.  (I know not all masses were this way.  My harder-core Catholic friends would find more traditional services, with some getting in trouble for trying to recover the old Latin mass, though I think the English translation of the ritual was mandatory.)

But now, things are changing again, but they are changing back.  A newly-authorized and newly-mandatory English translation goes back to some of the older readings that are closer to the original Latin.  As a result, by the end of next month, American Catholics are going to have to get used to a whole new liturgy, one whose language is actually more traditional than what that they had gotten used to after the Vatican II reforms of the 1960s.

English-speaking Catholics are bracing for the biggest changes to their Mass since the 1960s, a shift some leaders warn could cause “ritual whiplash.”

The overhaul, which will become mandatory Nov. 27, is aimed at unifying the more than 1 billion Catholics worldwide with a translation that is as close as possible to the original Latin version. It allows for less independence and diversity of interpretation in a church that in recent decades has tried to retain more control over how Catholicism is defined.

Recent popes have emphasized orthodoxy and hierarchy, particularly in the West, where religious identity is increasingly fluid. Catholic hospitals and schools have been required to more clearly espouse church teachings, and Pope Benedict XVI has stressed the sole truth of Catholicism over other faiths, even declining this month to pray with Hindus, Jews and others at an interreligious event.

The new translation changes the majority of sentences in the Mass. The prayers and call-and-response dialogue between the priest and the congregation are different, transforming the dialogue that Catholics under 40 have used in church their entire lives. Some leaders warn that the shift could cause “ritual whiplash” among those accustomed to a worship script so familiar that most recite it from memory.

Reaction to the changes has been intense, in some ways fueling a Catholic culture war that began when the Second Vatican Council in the 1960s imposed far more sweeping changes designed to open up and modernize the church. Some traditionalists say the new translation of the ritual is richer and — because it’s less conversational — more mysterious and spiritual. . . .

Perhaps the most basic change will be when the priest says: “The Lord be with you.” The congregation will no longer say “And also with you.” The new response is “And with your spirit.”

via ‘Ritual whiplash’ ahead? Catholics’ Mass liturgy changing. – The Washington Post.

Another change is going from “Holy, holy, holy Lord, God of power and might” to “Holy, holy, holy Lord, God of hosts.”  That last phrase is a translation of the even older “Sabaoth.”

Notice anything, Lutherans?  The language that is being changed in those two examples was the same language used in Lutheran Worship (a.k.a., the “blue hymnbook”) by way of the ELCA’s Lutheran Book of Worship (a.k.a., the “green hymnbook”)!   So why did Lutherans follow the lead of the Vatican II liturgists?

But there is more.  The “contemporary worship” vogue has also been connected to the Vatican II worship reforms.  The call to be less God-centered and more congregation-centered, the impulse to be culturally-relevant, and the value of worshipping in new ways–all of these notions came out of Vatican II.   So did the use of guitars, praise bands, and faux folk music (which was only a small step from pop music).  So why did evangelicals, along with Protestants of all sorts, follow the lead of the Vatican II liturgists?

It will now be interesting to see if the neo-traditionalism of this new mass will pave the way for Protestants to return to their own particular and diverse ways of worship.

I do think the new LCMS hymnal, the Lutheran Service Book, made this move before the Catholics did in restoring, with light modernization, the Divine Service found in The Lutheran Hymnal of the 1940s.  The LSB keeps the more modern blue hymnal liturgies too, among other options.  But it’s a good example of something “new” that is also “old.”

 

 

 


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