Designing Worship with Positive Tensions

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DesigningWorshipwithPositiveTensions

2012DrDanielK.Robinson


Objectives:1. Surveyarangeofculturaltensionsthatarisewithinmodernworshipexperience2. Wherepossible,considerthetheologicalandhistoricalfootingsofthesetensions3. Discusstheimplicationsofthesetensionsonthemodernworshipexperience

Outcomes:At the completion of this session studentswill be expected to form a concise understanding of the

arisingtensionsthatareinevitablyformedwhen21stCenturyChristiansgathertoworshipGod.

1. DefiningTensionWorshippers,specificallywesternChristians,existinasecularstatethathasembracedthenarcissismof

celebritycultureandthehedonisticexpressionofselffulfilment.Consequently,thegatheringofGods

people is actively (directly and indirectly) influencedby the social concernsof the age.MarvaDawn

(1995), inher textReachingOutwithoutDumbingDown,urgesus to recogniseand rememberhow

easilyweassumetheselfcentredmindsetoftheculturethatsurroundsusandworkmoredeliberately

torejectit(pp.109110).

Christian history has illustrated in numerousways that the cost to the Church of

shapingthewideculture istobe itselfshapedandreshapedbymyriadof inescapable

involvements.(GilbertquotedinEvans,2006,p.69)

Readings

Kauflin(2008).WorshipMatters. Chapters1827(pp.153212)

Leisch(1996).

The

New

Worship.

Chapters

89

(pp.121144)

Robinson(2011).ContemporaryWorshipSingers:Construct,Culture,EnvironmentandVoice. Chapters2&6(pp.4659;208223).Thistextcanbeaccessedonline bit.ly/IXArES


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PositiveTensions

TheConciseOxfordEnglishDictionary(2008)definesTensionasastrainedstateorconditionresulting

from forcesacting inopposition toeachother (p.1485).Thisdefinitionsuggestsanegativeposition,

but

our

concern

is

to

define

the

tensions

we

experience

in

our

corporate

gatherings

as

positive.

Whilediscussing Tensions inhisbookWorshipMatters,BobKauflin (2008) suggests thatwe should

examinethese tensions in lightofGodsWord (p.157).Kauflinuses theword healthy (p.156) to

denotethepositiveplaceoftensionswithinourworshipconstructsrecognisingthatwhileonechurch

argues for reverence,another [argues] for celebration.One rightly claimsworship is aboutGod,but

another points out all the verses on edifying believers (p. 156). Kauflin asks, Isnt there away to

appreciate both perspectives in tension together? Shouldntwe think of these issues as both/and

issuesratherthaneither/or?(pp.156157).

Jesus isourguidingexamplehere (isntHealways).During Jesus time therewere fourwayswith

whichthereligiousinstitutionofJudaisminteractedwithitssurroundingculture:

1. TheSadduceessubordinatedthethingsofGodtothestate,allowingtheRomanstoappointandcontroltheHighPriest.

2. TheEssenesretreatedfromsocietycompletelywaitingforGodsmessianicintervention.3. TheZealotsopenlyrevoltedagainstRomanrulechoosingtheaggressivestanceofthesword.4. ThePhariseestriedtoexist inRomansocietyallthewhiletryingtoadheretorulesthatgovernedtheir

culticrites.

Jesusrejectedeachoftheseoptions.WhilecommentingonJesusresponsetohissurroundingculture

Feinberg&

Feinberg

(1993)

write

that

Jesus

was

in

the

world

but

not

of

it.

Unlike

the

Pharisees,

his

separationwasnotmerelyexternal.Herejectedthephilosophiesandvaluesoftheworld infavourof

heavenlyprinciples,butthatkepthimneitherfromproclaimingthegospelnorfrommeetingpeoples

needs(p.394).

BeforecontinuingourreviewofarangeofPositiveTensionswemustidentifysomegoverningprinciples

thatmightguideourdiscussion.Again,Kauflin(2008) ishelpfulhere.Heoutlinesthreeprinciplesthat

guidetheorderingofhischurchservicesandtheirdesign(p.155):

1. DowhatGodclearlycommands2.

Dont

do

what

God

clearly

forbids

3. UsescripturalwisdomforeverythingelseNoticetheopenessofKauflinsworshipdesignprinciples.ItseemstomethatKauflinisseekingtobuild

asenseofgrace intohisconstruct;allowingfornewdevelopmentsandunderstandingsthatmightnot

be known to him this very moment. Kauflin qualifies his position stating three reasons for this

positioning(pp.154155):

1. Contextual: Every generation and church is responsible toweigh its practices and traditionsagainsttheunchangingauthorityofGodsWord.Forexample,shouldweenterGodspresence

withsinging,dancingandinstruments(Ps149)orshouldweexcludesuchcelebrationinlinewith

Heb.12:28

which

suggests

the

need

for

awe

and

reverence?


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2. Bias:EveryonereadstheBiblethroughthefilteroftheirownbias; driven by their own experiences, practices and

preferences.ContemporaryworshippersopenupthePsalms

andfindcommandstoclap,danceandshout(Ps35:27;47:1;

149:3)

while

Traditionalists

insist

that

Scripture

should

be

readbyordainedministers (Neh.8:27)and thateverything

shouldbedoneinanorderlymanner(1Cor.14:40).

3. GeneralGuidelines:Godhasnotprescribedaspecific liturgicaldesign,but thisdoesnotallowforthe WhateverPrinciple:wecanworshipGodanywaywewant!Therearesomescriptural

guidelinesincludingprayingtogether(1Tim.2:12),pastorsaretopreachandteachGodsWord

(2Tim.4:2),andwearetosingpraisestoGod(Col.3:16).

RegulativeandNormative

EssentiallywhatKauflin isoutliningabove isapositivetensionbetweentheRegulativeandNormative

principles.Kauflin(2008)explainsthesetwoprincipleswriting,

JohnCalvinandothersdevelopedwhathascometobeknownastheregulativeprincipleofworship.Thisis

theconvictionthatanythingwedoinapublicmeetingofthechurchmustbeclearlycommandedorimplied

in Scripture...Another approach is called the normativeprincipleBroadly stated, the normativeprinciple

holdsthatwhateverScripturedoesntforbidisallowed.(p.154)

Farley(2008),inhisarticleWhatisBiblicalWorship?BiblicalHermeneuticsandEvangelicalTheologiesof

Worship,furtherdefinestheregulativeprinciple:

1. PraxisOrientated Regulative Principle: A praxisorientated regulative principle is ahermeneutical approach to abiblical theology ofworship that defines thenorm forChristian

worship as the apostolic practice of corporate worship in the firstcentury church. Thus,

according to this principle, liturgical practices are biblical only if there are explicit NT [New

Testament] commandsornormativeexamplesof thoseparticularpractices [Key advocatesof

thisapproachareJohnPiper,D.A.CarsonandTimothyKeller].(p.592)

2. Theologically Orientated Regulative Principle: This hermeneutical approach to a biblicaltheologyofworshipderivesnorms forChristianworshipbyevaluating theway thatparticular

liturgical practices communicate biblical truths in a ritual and symbolAccording to this

theologicallyorientated

method,

liturgical

forms

or

rituals

are

biblical

insofar

as

they

embody

truths taught in theBible,andnotmerelybecause theapostolicchurchactuallypracticed the

formsorritualsinquestion[KeyadvocatesofthisapproachareSimonChan,RobertWebberand

AllenRoss].(p.596)

a. Patristicecumenicalmodel: The first school [of the theologically orientatedmethod], thepatristicecumenical model, is very widespread in works on liturgical theology that have

emergedwithinthedisciplineofliturgicalstudiesinthebroaderecumenicalworldoutsideof

evangelicalism[KeyproponentsofthismodelareSimonChanandRobertWebber].(p.597)


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Do you agree with Farleys summation that a biblicaltypological approach has the

greatestmerit

when

developing

abiblical

theology

of

worship?

If

not,

why

not?

How

do

youthinkyourbiasmightbeinfluencingyourviewtoagreeordisagree?

b. Biblicaltypological model: The second school employing amore theologically orientatedregulative principle is a biblicaltypological approach to hermeneutics. It differs from the

patristicecumenical school in that it draws upon bothOT [Old Testament] andNT [New

Testament] indevelopingabiblicaltheologyofworship [Keyproponentsofthismodelare

Allen

Ross,

Hughes

Oliphant

Old,

Michael

Horton

and

John

Witvliet].

(p.

602)

abiblicaltypologicalapproachhasthegreatestmeritandpotentialfordevelopingan

evangelicalbiblicaltheologyofworship.(Farley,2008,p.612)

2. DesigningWorshipwithPositiveTensionsWorshiphasalwaysbeenahotlydebatedtopic.The howtoofChristianworshipandtheircorporate

gatheringconstructs

will

always

be

challenged

by

reformers

and

equally

defended

by

conformists;

here

inliesanotherpositivetension.WarrenWiersbe(2000)providesfurtherwarninginthisareastating,

Another difficult area of tension is the conflict between the objective and the subjective inworship.

Were tooprone tojudge aworship experiencebyour feelings rather thanby the fact thatwehave

obeyedGodandtriedtopleaseandglorifyHim.(p.109)

Theregulativeandnormativeprinciplesarethe lensthroughwhichweviewthediscussion.Wemust

now lookatthesubjectofourviewing;that isthetopicswhichcaptivateourthinking,discussionand

subsequentpractice.

Kauflin (2008) will guide our review at this point. He has

outlined a number of tensions (nine) in his book WorshipMattersofwhichwewillsurveyfive:

TranscendentandImmanent HeadandHeart VerticalandHorizontal PlannedandSpontaneous SkilledandAuthentic

BobKauflin,authorofWorship

Matters:LeadingOtherstoEncounter

theGreatnessofGod


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TranscendentandImmanent

God is both awe inspiringly distant and at the same time

intimately close; the wonderful tension between His being

simultaneously

transcendent

and

immanent.

Specifically,

this

tensionspeakstotheinteractivequalitiesofGodwithhiscreation.

Lewis (2001) states that relationally, God is transcendent in

being, Immanent universally in providential activity, and

immanentwithHispeopleinredemptiveactivity(p.498).

MillardJ.Erickson(1998) inhisacclaimedtextChristianTheology

providesuswithanimportantlistofimplicationsforbothTranscendenceandImmanence:

ImplicationsofTranscendence(pp.343345):1. Thereissomethinghigherthanhumans.2. Godcanneverbecompletelycapturedinhumanconcepts.3. Oursalvationisnotourachievement.4. TherewillalwaysbeadifferencebetweenGodandhumans.5. ReverenceisappropriateinourrelationshipwithGod.6. WewilllookforgenuinelytranscendentworkingbyGod1.

ImplicationsofImmanence(pp.337338):1. Godisnotlimitedtoworkingdirectlytoaccomplishhispurposes.2. GodmayusepersonsandorganisationsthatarenotavowedlyChristian.3. WeshouldhaveanappreciationforallthatGodhascreated.4. WecanlearnsomethingaboutGodfromhiscreation.5. Godsimmanencemeansthattherearepointsatwhichthegospelcanmakecontactwith

theunbeliever.

Ericksonconcludeshischapter,GodsNearnessandDistance:ImmanenceandTranscendencewiththis

helpfulsummation:

As with Gods immanence, so also with his transcendence we must guard against excessive

emphasis.WewillnotlookforGodmerelyinthereligious[corporate]ordevotional[individual];

wewillalsolookforhiminthesecularaspectsoflife.Wewillnotlookformiraclesexclusively,

butwewillnotdisregardthemeither.Someattributes,suchasholiness,eternity,omnipotence,

express

Gods

transcendent

character.

Others,

such

as

omnipresence,

are

expressive

of

his

immanence.ButifallaspectsofGodsnaturearegiventheemphasisandattentionthatthebible

assignstothem,afullyroundedunderstandingofGodwillbetheresult.WhileGodisneverfully

withinourgraspsincehegoesfarbeyondour ideasandforms,yethe isalwaysavailabletous

whenweturntohim.(p.345)

1Forexample,Christiancounsellingwillnotdifferfromothertypesofcounselling(naturalisticorhumanistic)onlyinbeing

precededbybriefprayer.TherewillbetheanticipationthatGod,inresponsetofaithandprayer,willworkinwaysnot

humanlypredictable

or

achievable.

(Erickson,

1998,

p.

345)

Godsimmanenceandtranscendence

isthetensionofnearandfar!


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HeadandHeartOftenpresentedasanirreconcilabledispute,thetensionbetweenhead

and heart is observed in the difference between cerebral [head]

worshipand

experiential

[heart]

worship.

But

this

neednt

be

an

issue

ofeither/or!Aswe seek todesignworshipwithpositive tensionswe

must learn to integrate both head and heart into our corporate

gatheringsbecause,asKauflin(2008)states,botharecrucialtobiblical

worship(p.165).

Whilediscussingthechallengeofachievingbalancebetweenheadand

heart,MarvaDawn(1995)encouragesustoavoidthedangersbothof

intellectualismandofemotionalism(p.72).Sheremindsusthat ifwefocusonthemindalone [we]

wont

engage

peoples

will

and

heart

so

that

they

act

on

what

they

know.

[If

we]

focus

exclusively

on

trainingtheemotions[we]encouragefaithwithoutsubstance(p.72).

UsingOurHeadsIt is importantthatweuseourminds inworshipbecauseweareleadingbelievers inabattleforthe

truth (Kauflin,2008,p.165). Thismustbemore than simply singing songswith theologically sound

lyricsorpreachingdoctrinallyastute sermon. It isabout,asPaul states inColossians3:2, settingour

mindsonthingsabove inordertoknowChristmoredeeply(Phil.3:10).Whileacknowledgingthatour

God is transcendent, always beyond a comprehensive understanding, we do well to worship God

intelligently.Godwantstostretchourmindstothelimitsasweconsiderthegreatnessofhisbeingand

thewonderofhisworks(Kauflin,2008,p.166).

UsingOurHeartsFormanyChristians,theuseoftheirheartsinworshipimmediatelyconjures

upfearsofmanipulation;directlyand indirectly.Remember,ouraimhere is

toachievebalance;holdingbothorientationsintension.BryanChapell(2009)

acknowledges the natural outcome of contemplating [intellectually] Christ

andHisgospelwhenhewrites,Enthusiasm forworship istobestimulated

notsimplybyhowwellthemusicpleasesonessensibilitiesbutbytheawe

inspiringrecognition

that

my

worship

engages

my

heart

in

dialogue

with

the

CreatoroftheUniverse(p.76).Furthermore,Kauflin(2008)remindsus,

God isparticularly interested inourjoy.He tellsus, Beglad in the

LORD, and rejoice,O righteous, and shout forjoy, all youupright in

heart! (Psalm 32:11). When the church gathers, the sense of

confidentjoyinGodshouldbepronounced.(p.167)

Followyourheart,buttakeyour

brainwithyou!

Doyou

find

it

easiertoworshipGodwithyourheadoryourheart?Istherecurrentlyan

imbalanceinhowyoumanagethis

tension?


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VerticalandHorizontal

Worship has a multidirectional application; that is the activity of

worshiphasthreedimensions.Aswitheachsubjectof tensionthat

weare

looking

at

here,

any

imbalance

can

lead

to

improper

worship

andadilutingofourliturgicaldesigns.

Two of the dimensions in Christianworship are vertical and one is

horizontal.Letslookatthembriefly

VerticalProvocation:GodtoUs

WorshipmustalwaysbeginwithGod.Rememberwearepowerless,outsideofChrist,toworshipGod.It

wasGodwhofirstlovedus(1Jn.4:19;Rom.5:8).Moreover,ourabilitytoloveasChristhaslovedusisa

giftfromGod;Godisalwaystheinitiator!

VerticalResponse:UstoGod

OurresponsetoGodsloveforusshouldbeoneofthanksgivingandadoration.Godhascommandedus

toworshiphimbecausehismoralperfectionrequiresit.Itsidolatroustoworshipanythingotherthan

whatissuperiortoeverythingelse.AndonlyGodisinthatcategory(Kauflin,2008,p.177).

Horizontal:OnetoAnother

The result of our communing with God (vertical

interaction)and theacknowledgementofhisgreat love

for

us

should

be

the

outworking

of

love

and

encouragement foroneanother.Pauls teachingdirects

us toobserve the corporategathering (Heb.10:2425),

buildingeachotherupwithhymns,awordofinstruction,

arevelation,atongue,oran interpretationoftongue(1

Cor.14:26).DavidPeterson(1992)inEngagingwithGod

commendsbalancewriting,

TheGoddirectedministryofprayerorpraiseandthe

notionofedificationare intimately linked intheNew

Testament(e.g.

Col.

3:16;

Eph.

5:19).

Even

psalms

and

hymns and spiritual songs (RSV), which are

expressionsoffaithandthankfulnesstoGod,aretobe

considered simultaneously as themeans of teaching

and admonishing one another. This does not mean

that prayer or praise is ameans to an end, namely

edification.WeworshipGodbecauseofwhoheisand

becauseofhisgracetowardsus.(p.221)

TouchingHeaven,ChangingEarth

Whenthechurchgathers

(Peterson,1992,p.221)


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PlannedandSpontaneousA great deal of time is spent by both clergy and laity planning the

structureandpresentationofourcorporategatherings.Even in the

worshipsettings

that

aim

to

achieve

spontaneously

driven

worship

a

certainamountofplanning isrequired.Perhapsthebestexampleof

thebalanceweseekbetweenplannedandspontaneousworshipis

observed in the professionaljazzmusician. The art form ofjazz is

driven to spontaneously create (improvise)musical structures that

further develop establishedmelodies. The capacity to achieve the

heights of improvisation (often referred to as stepping outside) can only be realised when the

instrumentalisthasspentconsiderableamountsoftimepracticinghisscalesandthepiecethatmustbe

improvised.Simply,thereisnospontaneitywithoutplanning.Kauflin(2008)outlineswhatplanningcan

andcannot

do

for

our

worship:

Planningcan(pp.183184): MakesusawareofourneedforGodbeforethemeeting Helpustoclarifyourgoalsandhowtomeetthem Causeustoexplorecreativitywiththeuseofdifferentmusicalstylesetc. Allowmusicteammemberstopreparefortheirindividualcontributions Openupopportunitiesforworshipparticipantstosharepersonaltestimoniesetc.

Planningcannot(pp.182183): ReplacedependenceontheHolySpirit SubstitutelisteningtotheHolySpiritduringthemeeting Guaranteethatthemeetingwillrunsmoothlyaccordingtoplan Ensurethatwehavemadetherightplans Replacedivineauthority

Sowheredoesspontaneityfit intoourworship?Howdoweallowourplans

to be directed by the HolySpirit? Firstly, as Kauflin tells us, pursuing

spontaneity isnt simply about breaking our routine or being creative (p.

184). Spontaneous worship is driven to allow God to improvise, stepping

outsideourexpectationsforthemoment.Thismightmeanallowingroomfor

unplannedmoments includingprayer,scripturereadingorapropheticword

from someone recognised with that gifting. Another way of expressing

spontaneity (though the termsarenot synonymous) is throughexpectancy.

We should endeavour to lead our corporate gatheringswith an expectant

sensethatGodwillbepresentamongHispeople,andthatHemightjusthave

somethingtoaddtoourmeetingwithhimandeachother.

AllowingGodtodirectourworship

mightmeanswitchingtoplanB

Whenplanningforworshipdoyoufindyourselfoverplanningorunderplanning?Couldyourworshipdesigndowithmoreplanningormorespontaneity?


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SkilledandAuthentic

Having already covered the positive tension of planned and

spontaneous we must now address the issue of skilled and

authentic.When

we

allow

the

value

of

planning

(in

order

to

enable

spontaneity) intoourworshipdesignsthediscussionofqualityand

quantity inevitablyarise.Once again it is important to commence

our reviewbycitingGodsorientation to the subject.Whilegiving

Moses instructions tobuild the templeGoddirectedhim toemploy Bezalel andOholiab andevery

craftsmaninwhosemindtheLORDhadputskill,everyonewhoseheartstirredhimuptocometodothe

work(Ex.36:2).Godhasindividuallygifteduswithtalents,butitisuptoustofirstdevelopthoseskills

andthenwillinglybringthoseskillstothebenefitofthecorporategathering.

Kauflin

(2008)

directs

our

attention

to

Rom.

12:36

as

a

fundamental

truth

about

the

gifts

God

gives

us

andhowweretoviewthem(p.198).Inourcurrentwesternculturethatprofessesahierarchyofskills

andtalentitcanbehardtoconsidereachgiftequalwhilenottothinkingofoneselfmorehighlythan

[one]oughttothink,buttothinkwithsoberjudgment,eachaccordingtothemeasureoffaiththatGod

has assigned (Rom. 12:3). Following his discussion about gifts, Paul teaches the Romans how to

maintainhumilitydespitegiftsbeingdistributedarbitrarily;hewrites,

Let love be genuine. Abhorwhat is evil; hold fast towhat is good. Love one anotherwith brotherly

affection.Outdooneanotherinshowinghonor.Donotbeslothfulinzeal,beferventinspirit,servethe

Lord.Rejoice inhope,bepatient in tribulation,be constant inprayer.Contribute to theneedsof the

saintsand

seek

to

show

hospitality.

Bless

those

who

persecute

you;

bless

and

do

not

curse

them.

Rejoice

with those who rejoice, weep with those whoweep. Live in harmony with one another. Do not be

haughty,butassociatewiththelowly.Neverbewiseinyourownsight.Repaynooneevilforevil,butgive

thoughttodowhatishonorableinthesightofall.(Rom12:917)

Inmy bible this section is titledMarks of a True Christian (ESV, 2001). Pauls panaceawas (and is)

humility and service.Regardless of our place in the body of Christ,we dowell to remember Pauls

encouragementtoservewithhumility.Perhapsamatureorientationtoexcellencemightbehelpfulas

weaimforhumility.WhilediscussingexcellenceinhisbookTheArtofCuratingWorship,MarkPierson

(2010),havingalreadydeclaredhisantiexcellencestance,statesthatapreoccupationwithexcellence

isnever

good

(p.

64).

He

goes

on

to

write,

If

excellence

is

aprimary

goal,

then

the

weak,

the

timid,

the

depressed,thedisabled,theunskilled,thesick,theintroverted,theoverweight,thelessattractive,the

poor, and the untalented arent going to get a look in (p. 65). Later Pierson qualifies his position

exhortingChristianstobeexcellentintheirlifeandintheirexpressionofworship.Hesays,

Ifanyworshipemerging,alternative,charismatic,evangelical,reformed,oranyothergenre ismore

aboutwhatandhowitisdonethanwhyitisdoneandifhighqualitywhetherofvideoloops,music,or

singingbecomesmoreimportantthantransformativeencounterswithGodthatallowpeopletofollow

Jesusmoreclosely intheirworldandsubculture,thenthisworship isntworthyofbeingcalledworship.

(p.67)

ThetermAuthenticcanbealoaded

termweshouldneverusethetermto

valueordevalueanothersworship.


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3. WhataboutPerformance?Performanceinworshipcanbeatroublingtopictodiscussforsome.Toperform,somemightargue,is

to draw attention to ones self; and this stands juxtaposed to the humility required in worship

leadership.Perhaps it istimewe reloaded(Liesch,1996)theterm performancerecognisingthatwe

cantdenythatweare performingwhenwearepositionedaboveor in frontofotherworshipers,

[with] bright lights shining on us, and expensive sound systems amplifying our own voices and

instruments(Ingalls,2012,p.25).

Inher veryhelpful articleon the subjectofperformance inworship,Monique Ingalls (2012)defines

performanceasahumanactivitythatcommunicatesourdeepestbeliefsandvaluesthroughrepeated,

publicactionand transformsus in theprocess (p.24).Simply,weperformwhenweconducta task

publicly.IngallspinpointsourgeneralissuewithperformanceinChristianworshipsuggestingthatwhen

weseesomeoneperforminginworshipweimputequestionablemotivestotheiractions(p.24).She

goeson

to

state

that

this

judgement

seems

to

run

against

the

imperative

we

often

hear

to

be

authentic,toexpressourtruefeelingsandnottotrytobesomeonewerenot(p.24).

The crux of Ingalls argument is that

wevegottogetbeyondthequestionof

whether or notwe are performing and

startaskingifourperformanceisfaithful

(p. 26). She offers four points for

consideration as we pursue faithful

performance(p.

27):

1. Stopdenyingthatweareperforming: likedenyingthatwehavea tradition (beliefsandpractices handed down across generations), our constant denials of performance ring

hollow. Worse, our denial can be a stumbling block that devalues disciplining and

developingourGodgivenskills.

2. Clarifyourbeliefsandvalues,goalsandmissions,andworktoexpressthem:weshouldpayparticularattentiontothetensionstheboth/andsthatarenecessarypartsofour

faith.

3. Invitehonestevaluationofourperformance:sometimesitsdifficulttoknowwhataspectsofourperformanceisdistractingorhinderingclearcommunication.Feedbackcanhelpyou

watch for ideas that arent coming across ormessages that your team conveyswithout

meaningto.

4. Explain reasons for your performance choices: onceweve clarifiedour core values andwhatthebestmeansareforexpressingthese,wecanactivelyworktoreshapethewayour

coworshippersinterpretourperformances.


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AchievingBalanceinPerformanceOfcourse,wearenotalwaysgoingtogetthebalanceright!Therewillbetimeswhenwe(andmembers

ofourministryteam)findourselveswithanimbalanceinworship.Howdowerecognisethisimbalance?

Betterstill,

what

does

balance

in

performance

look

like?

Performance psychologist,DavidRoland (1997) cites dancerAlexanderGrants description of a peak

performancewriting,

themagicalperformancesarewhenyourevealthetruth,evenifitsonlytwiceinanight.Thatsamagic

night,whensuddenlythetruth is revealedbytheartisttotheaudience,notthroughtalk,butthrough

feeling,emotion,andcoordinationofmovementandmusic.(p.73)

Isntthisour ideal:torevealthetruth,thetruthofChrist!UnlikeGrant,whoseekstorevealthetruth

throughmovementalone,weshouldseektouseallthesensestopointtoChrist.Rolandillustratesfour

levelsofattentionobservableinperformance(below):

Fourlevelsofattentioninperformance(Roland,1997,p.78)


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Takeamomenttowritedownatimewhenyourworshipperformancehasfallen into

eachofthefour levelsofattention/worshipperformance.Wheredoyoufindyourself

inworshipperformancemostoften?Whatdoyouneedtodoinordertotransparently

worshipGodmoreregularly?

Roland proposes that point four (illustrated above),where the primary focus is on the big picture,

enablestheperformertoeffortlesslyanddynamicallytransferattentionbetweenself,audienceandthe

process.Howdoesthisfitwithourperformanceasministersofthegospel? InhistextWorshipbythe

BookD.A.Carson(2002)observesthatsomewhopublicallyleadthecorporatemeetingsofthepeople

ofGod

merely

perform;

others

are

engrossed

in

the

worship

of

God.

Some

merely

sing;

some

put

on

a

greatshowofbeinginvolved,butotherstransparentlyworshipGod(p.59).

CarsonsobservationofaworshippersperformanceorientationseemstoalignwithRolandslevelsof

attention.Thecorrelationcanbepresentedasfollows:

Carson suggests that to transparentlyworshipGod is tohave transparent conductwhich canbe

observedbyothers(p.59).Indefiningperformanceappropriateforworship,Carsondoesnotshyaway

fromthevisiblenatureofthetask.Carsoncentreshisconcernsonthegenuinenessoftheworshippers

transparencystatingWhatisatstakeisauthenticity(p.59).

CorrelationofRolandandCarson(Robinson,2011,p.53)


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Documents

Designing Worship with Positive Tensions